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           Title: Word Pictures in the New Testament - Matthew
      Creator(s): Robertson, A. T. (1863-1934)
     Print Basis: 1930-1933
   CCEL Subjects: All; Reference;
      LC Call no: BS2341 .R6
     LC Subjects:

                  The Bible

                  New Testament

                  Works about the New Testament
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                       Word Pictures in the New Testament

  Matthew

A.T. Robertson
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Introduction

  THE GOSPEL ACCORDING TO MATTHEW BY WAY OF INTRODUCTION

   The passing years do not make it any plainer who actually wrote our
   Greek Matthew. Papias records, as quoted by Eusebius, that Matthew
   wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a
   translation of the Aramaic Logia along with Mark and other sources as
   most modern scholars think? If so, was the writer the Apostle Matthew
   or some other disciple? There is at present no way to reach a clear
   decision in the light of the known facts. There is no real reason why
   the Apostle Matthew could not have written both the Aramaic Logia and
   our Greek Matthew, unless one is unwilling to believe that he would
   make use of Mark's work on a par with his own. But Mark's book rests
   primarily on the preaching of Simon Peter. Scholfield has recently
   (1927) published An Old Hebrew Text of St. Matthew's Gospel. We know
   quite too little of the origin of the Synoptic Gospels to say
   dogmatically that the Apostle Matthew was not in any real sense the
   author.

   If the book is genuine, as I believe, the date becomes a matter of
   interest. Here again there is nothing absolutely decisive save that it
   is later than the Gospel according to Mark which it apparently uses. If
   Mark is given an early date, between A.D. 50 to 60, then Matthew's book
   may be between 60 and 70, though many would place it between 70 and 80.
   It is not certain whether Luke wrote after Matthew or not, though that
   is quite possible. There is no definite use of Matthew by Luke that has
   been shown. One guess is as good as another and each decides by his own
   predilections. My own guess is that A.D. 60 is as good as any.

   In the Gospel itself we find Matthew the publican (Mt 9:9; 10:3) though
   Mark (Mr 2:14) and Luke (Lu 5:27) call him Levi the publican. Evidently
   therefore he had two names like John Mark. It is significant that Jesus
   called this man from so disreputable a business to follow him. He was
   apparently not a disciple of John the Baptist. He was specially chosen
   by Jesus to be one of the Twelve Apostles, a business man called into
   the ministry as was true of the fishermen James and John, Andrew and
   Simon. In the lists of the Apostles he comes either seventh or eighth.
   There is nothing definite told about him in the Gospels apart from the
   circle of the Twelve after the feast which he gave to his fellow
   publicans in honor of Jesus.

   Matthew was in the habit of keeping accounts and it is quite possible
   that he took notes of the sayings of Jesus as he heard them. At any
   rate he gives much attention to the teachings of Jesus as, for
   instance, the Sermon on the Mount in chapters Mt 5-7, the parables in
   Mt 13, the denunciation of the Pharisees in Mt 23, the great
   eschatological discourse in Mt 24; 25. As a publican in Galilee he was
   not a narrow Jew and so we do not expect a book prejudiced in favor of
   the Jews and against the Gentiles. He does seem to show that Jesus is
   the Messiah of Jewish expectation and hope and so makes frequent
   quotations from the Old Testament by way of confirmation and
   illustration. There is no narrow nationalism in Matthew. Jesus is both
   the Messiah of the Jews and the Saviour of the world.

   There are ten parables in Matthew not in the other Gospels: The Tares,
   the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful
   Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of
   the King's Son, the Ten Virgins, the Talents. The only miracles in
   Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish.
   But Matthew gives the narrative of the Birth of Jesus from the
   standpoint of Joseph while Luke tells that wonderful story from the
   standpoint of Mary. There are details of the Death and Resurrection
   given by Matthew alone.

   The book follows the same general chronological plan as that in Mark,
   but with various groups like the miracles in Mt 8; 9, the parables in
   Mt 13.

   The style is free from Hebraisms and has few individual peculiarities.
   The author is fond of the phrase the kingdom of heaven and pictures
   Jesus as the Son of man, but also as the Son of God. He sometimes
   abbreviates Mark's statements and sometimes expands them to be more
   precise.

   Plummer shows the broad general plan of both Mark and Matthew to be the
   same as follows:

   Introduction to the Gospel: Mr 1:1-13; Mt 3:1-4:11.

   Ministry in Galilee: Mr 1:14-6:13; Mt 4:12-13:58.

   Ministry in the Neighborhood: Mr 6:14-9:50; Mt 14:1-18:35.

   Journey through Perea to Jerusalem: Mr 10:1-52; Mt 19:1-20:34.

   Last week in Jerusalem: Mr 11:1-16:8; Mt 21:1-28:8.

   The Gospel of Matthew comes first in the New Testament, though it is
   not so in all the Greek manuscripts. Because of its position it is the
   book most widely read in the New Testament and has exerted the greatest
   influence on the world. The book deserves this influence though it is
   later in date than Mark, not so beautiful as Luke, nor so profound as
   John. Yet it is a wonderful book and gives a just and adequate
   portraiture of the life and teachings of Jesus Christ as Lord and
   Saviour. The author probably wrote primarily to persuade Jews that
   Jesus is the fulfilment of their Messianic hopes as pictured in the Old
   Testament. It is thus a proper introduction to the New Testament story
   in comparison with the Old Testament prophecy.

  THE TITLE

   The Textus Receptus has "The Holy Gospel according to Matthew" [to kata
   Matthaion hagion Euaggelion], though the Elzevirs omit "holy," not
   agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules
   (cursive Greek manuscripts) and all late have the adjective. Other
   minuscules and nine uncials including W (the Washington Codex of the
   fifth century), C of the fifth century (the palimpsest manuscript) and
   Delta of the ninth together with most Latin manuscripts have simply
   "Gospel according to Matthew" [Euaggelion kata Matthaion]. But Aleph
   and B the two oldest and best Greek uncials of the fourth century have
   only "According to Matthew" [Kata Maththaion] (note double th) and the
   Greek uncial D of the fifth or sixth century follows Aleph and B as do
   some of the earliest Old Latin manuscripts and the Curetonian Syriac.
   It is clear, therefore, that the earliest form of the title was simply
   "According to Matthew." It may be doubted if Matthew (or the author, if
   not Matthew) had any title at all. The use of "according to" makes it
   plain that the meaning is not "the Gospel of Matthew," but the Gospel
   as given by Matthew, [secundum Matthaeum], to distinguish the report by
   Matthew from that by Mark, by Luke, by John. Least of all is there any
   authority in the manuscripts for saying "Saint Matthew," a Roman
   Catholic practice observed by some Protestants.

   The word Gospel [Euaggelion] comes to mean good news in Greek, though
   originally a reward for good tidings as in Homer's Odyssey XIV. 152 and
   in 2Ki 4:10. In the New Testament it is the good news of salvation
   through Christ. The English word Gospel probably comes from the
   Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It
   was early confused with the Anglo-Saxon godspell, good story, which
   seems like a translation of the Greek [euaggelion]. But primarily the
   English word means the God story as seen in Christ which is the best
   news that the world has ever had. One thinks at once of the use of
   "word" [Logos] in Joh 1:1,14. So then it is, according to the Greek,
   not the Good News of Matthew, but the Good News of God, brought to us
   in Christ the Word, the Son of God, the Image of the Father, the
   Message of the Father. We are to study this story first as presented by
   Matthew. The message is God's and it is as fresh to us today in
   Matthew's record as when he first wrote it.
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Chapter 1

   1:1 The Book [biblos]. There is no article in the Greek, but the
   following genitives make it definite. It is our word Bible that is here
   used, the Book as Sir Walter Scott called it as he lay dying. The usual
   word for book is a diminutive form [biblion], a little book or roll
   such as we have in Lu 4:17, "The roll of the prophet Isaiah." The
   pieces of papyrus [papuros], our paper, were pasted together to make a
   roll of varying lengths according to one's needs. Matthew, of course,
   is not applying the word book to the Old Testament, probably not to his
   own book, but to "the genealogical table of Jesus Christ" [biblos
   geneseOs Iesou Christou], "the birth roll of Jesus Christ" Moffatt
   translates it. We have no means of knowing where the writer obtained
   the data for this genealogy. It differs radically from that in Lu
   3:23-38. One can only give his own theory of the difference. Apparently
   in Matthew we have the actual genealogy of Joseph which would be the
   legal pedigree of Jesus according to Jewish custom. In Luke we
   apparently have the actual genealogy of Mary which would be the real
   line of Jesus which Luke naturally gives as he is writing for the
   Gentiles.

   Jesus Christ. Both words are used. The first is the name [Iesous] given
   by the angel to Mary (Mt 1:21) which describes the mission of the
   child. The second was originally a verbal adjective [christos] meaning
   anointed from the verb to anoint [chriO]. It was used often in the
   Septuagint as an adjective like "the anointed priest" (1Ki 2:10) and
   then as a substantive to translate the Hebrew word "Messiah" [Messias].
   So Andrew said to Simon: "We have found the Messiah, which is, being
   interpreted, Christ" (Joh 1:41). In the Gospels it is sometimes "the
   Anointed One," "the Messiah," but finally just a proper name as here,
   Jesus Christ. Paul in his later Epistles usually has it "Christ Jesus."

   The Son of David, the son of Abraham [huiou Daueid huiou Abraam].
   Matthew proposes to show that Jesus Christ is on the human side the son
   of David, as the Messiah was to be, and the son of Abraham, not merely
   a real Jew and the heir of the promises, but the promise made to
   Abraham. So Matthew begins his line with Abraham while Luke traces his
   line back to Adam. The Hebrew and Aramaic often used the word son [ben]
   for the quality or character, but here the idea is descent. Christians
   are called sons of God because Christ has bestowed this dignity upon us
   (Ro 8:14; 9:26; Ga 3:26; 4:5-7). Verse 1 is the description of the list
   in verses 2-17. The names are given in three groups, Abraham to David
   (2-6), David to Babylon Removal (6-11), Jechoniah to Jesus (12-16). The
   removal to Babylon [metoikesias BabulOnos] occurs at the end of verse
   11, the beginning of verse 12, and twice in the resume in verse 17.
   This great event is used to mark off the two last divisions from each
   other. It is a good illustration of the genitive as the case of genus
   or kind. The Babylon removal could mean either to Babylon or from
   Babylon or, indeed, the removal of Babylon. But the readers would know
   the facts from the Old Testament, the removal of the Jews to Babylon.
   Then verse 17 makes a summary of the three lists, fourteen in each by
   counting David twice and omitting several, a sort of mnemonic device
   that is common enough. Matthew does not mean to say that there were
   only fourteen in actual genealogy. The names of the women (Thamar,
   Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But
   it is a most interesting list.

   1:2 Begat [egennesen]. This word comes, like some of the early chapters
   of Genesis, with regularity through verse 16, until the birth of Jesus
   is reached when there is a sudden change. The word itself does not
   always mean immediate parentage, but merely direct descent. In verse 16
   we have "Joseph the husband of Mary, from whom was begotten Jesus who
   is called Christ" [ton IOseph ton andra Marias ex hes egennethe Iesous
   ho legomenos Christos]. The article occurs here each time with the
   object of "begat," but not with the subject of the verb to distinguish
   sharply the proper names. In the case of David the King (1:6) and
   Joseph the husband of Mary (1:16) the article is repeated. The mention
   of the brethren of Judah (1:2) and of both Phares and Zara (1:3) may
   show that Matthew was not copying a family pedigree but making his own
   table. All the Greek manuscripts give verse 16 as above save the Ferrar
   Group of minuscules which are supported by the Sinaitic Syriac Version.
   Because of this fact Von Soden, whose text Moffatt translates,
   deliberately prints his text "Jacob begat Jesus" [IOseph de egennesen
   Iesoun]. But the Sinaitic Syriac gives the Virgin Birth of Jesus in Mt
   1:18-25. Hence it is clear that "begat" here in 1:16 must merely mean
   line of descent or the text has been tampered with in order to get rid
   of the Virgin Birth idea, but it was left untouched in 1:18-25. I have
   a full discussion of the problem in chapter XIV of Studies in the Text
   of the New Testament. The evidence as it now stands does not justify
   changing the text of the Greek uncials to suit the Sinaitic Syriac. The
   Virgin Birth of Jesus remains in 1:16. The spelling of these Hebrew
   names in English is usually according to the Hebrew form, not the
   Greek. In the Greek itself the Hebrew spelling is often observed in
   violation of the Greek rules for the ending of words with no consonants
   save n, r, s. But the list is not spelled consistently in the Greek,
   now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as
   in Judah, Solomon, Hezekiah, though the Hebrew style prevails.

   1:18 The birth of Jesus Christ [tou [Iesou] Christou he genesis]. In
   the Greek Jesus Christ comes before birth as the important matter after
   1:16. It is not certain whether "Jesus" is here a part of the text as
   it is absent in the old Syriac and the Old Latin while the Washington
   Codex has only "Christ." The Vatican Codex has "Christ Jesus." But it
   is plain that the story of the birth of Jesus Christ is to be told
   briefly as follows, "on this wise" [houtOs], the usual Greek idiom. The
   oldest and best manuscripts have the same word genealogy [genesis] used
   in 1:1, not the word for birth (begotten) as in 1:16 [gennesis]. "It is
   in fact the word Genesis. The evangelist is about to describe, not the
   genesis of the heaven and the earth, but the genesis of Him who made
   the heaven and the earth, and who will yet make a new heaven and a new
   earth" (Morison).

   Betrothed to Joseph [Mnesteutheises tOi IOseph]. Matthew proceeds to
   explain his statement in 1:16 which implied that Joseph, though the
   legal father of Jesus in the royal line, was not the actual father of
   Mary's Son. Betrothal with the Jews was a serious matter, not lightly
   entered into and not lightly broken. The man who betrothed a maiden was
   legally husband (Ge 29:21; De 22:23f.) and "an informal cancelling of
   betrothal was impossible" (McNeile). Though they did not live together
   as husband and wife till actual marriage, breach of faithfulness on the
   part of the betrothed was treated as adultery and punished with death.
   The New Testament in Braid Scots actually has "mairry't till Joseph"
   for "betrothed to Joseph." Matthew uses the genitive absolute
   construction here, a very common Greek idiom.

   Of the Holy Ghost [ek pneumatos hagiou]. The discovery that Mary was
   pregnant was inevitable and it is plain that she had not told Joseph.
   She "was found with child" [heurethe en gastri echousa]. This way of
   putting it, the usual Greek idiom, plainly shows that it was the
   discovery that shocked Joseph. He did not as yet know what Matthew
   plainly asserts that the Holy Ghost, not Joseph and not any man, was
   responsible for the pregnancy of Mary. The problem of the Virgin Birth
   of Jesus has been a disturbing fact to some through all the ages and is
   today to those who do not believe in the pre-existence of Christ, the
   Son of God, before his Incarnation on earth. This is the primal fact
   about the Birth of Christ. The Incarnation of Christ is clearly stated
   by Paul (2Co 8:9; Php 2:5-11; and involved in Col 1:15-19) and by John
   (Joh 1:14; 17:5). If one frankly admits the actual pre-existence of
   Christ and the real Incarnation, he has taken the longest and most
   difficult step in the matter of the supernatural Birth of Christ. That
   being true, no merely human birth without the supernatural element can
   possibly explain the facts. Incarnation is far more than the Indwelling
   of God by the Holy Spirit in the human heart. To admit real incarnation
   and also full human birth, both father and mother, creates a greater
   difficulty than to admit the Virgin Birth of Jesus begotten by the Holy
   Spirit, as Matthew here says, and born of the Virgin Mary. It is true
   that only Matthew and Luke tell the story of the supernatural birth of
   Jesus, though Joh 1:14 seems to refer to it. Mark has nothing whatever
   concerning the birth and childhood of Jesus and so cannot be used as a
   witness on the subject. Both Matthew and Luke present the birth of
   Jesus as not according to ordinary human birth. Jesus had no human
   father. There is such a thing in nature as parthenogenesis in the lower
   orders of life. But that scientific fact has no bearing here. We see
   here God sending his Son into the world to be the world's Saviour and
   he gave him a human mother, but not a human father so that Jesus Christ
   is both Son of God and Son of Man, the God Man. Matthew tells the story
   of the birth of Jesus from the standpoint of Joseph as Luke gives it
   from the standpoint of Mary. The two narratives harmonize with each
   other. One credits these most wonderful of all birth narratives
   according as he believes in the love and power of Almighty God to do
   what he wills. There is no miracle with God who has all power and all
   knowledge. The laws of nature are simply the expression of God's will,
   but he has not revealed all his will in the laws that we discover. God
   is Spirit. He is Person. He holds in his own power all life. Joh 3:16
   is called the Little Gospel because it puts briefly the love of God for
   men in sending his own Son to live and die for us.

   1:19 A Righteous Man [dikaios]. Or just, not benignant or merciful. The
   same adjective is used of Zacharias and Elizabeth (Lu 1:6) and Simeon
   (Lu 2:25). "An upright man," the Braid Scots has it. He had the Jewish
   conscientiousness for the observance of the law which would have been
   death by stoning (De 22:23). Though Joseph was upright, he would not do
   that. "As a good Jew he would have shown his zeal if he had branded her
   with public disgrace" (McNeile). And yet not willing [kai me thelOn].
   So we must understand [kai] here, "and yet." Matthew makes a
   distinction here between "willing" [thelOn] and "wishing" [eboulethe],
   that between purpose [thelO] and desire [boulomai] a distinction not
   always drawn, though present here. It was not his purpose to "make her
   a public example" [deigmatisai], from the root [deiknumi] to show), a
   rare word (Col 2:15). The Latin Vulgate has it traducere, the Old Latin
   divulgare, Wycliff pupplische (publish), Tyndale defame, Moffatt
   disgrace, Braid Scots "Be i the mooth o' the public." The substantive
   [deigmatismos] occurs on the Rosetta Stone in the sense of
   "verification." There are a few instances of the verb in the papyri
   though the meaning is not clear (Moulton and Milligan's Vocabulary).
   The compound form appears [paradeigmatizO] in Heb 6:6 and there are
   earlier instances of this compound than of the uncompounded, curiously
   enough. But new examples of the simple verb, like the substantive, may
   yet be found. The papyri examples mean to furnish a sample (P Tebt.
   5.75), to make trial of (P Ryl. I. 28.32). The substantive means
   exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was
   minded to put her away privily." He could give her a bill of
   divorcement [apolusai], the [get] laid down in the Mishna, without a
   public trial. He had to give her the writ [get] and pay the fine (De
   24:1). So he proposed to do this privately [lathrai] to avoid all the
   scandal possible. One is obliged to respect and sympathize with the
   motives of Joseph for he evidently loved Mary and was appalled to find
   her untrue to him as he supposed. It is impossible to think of Joseph
   as the actual father of Jesus according to the narrative of Matthew
   without saying that Matthew has tried by legend to cover up the
   illegitimate birth of Jesus. The Talmud openly charges this sin against
   Mary. Joseph had "a short but tragic struggle between his legal
   conscience and his love" (McNeile).

   1:20 An angel of the Lord appeared unto him in a dream [aggelos kuriou
   kat' onar ephane autOi]. This expression [aggelos kuriou] is without
   the article in the New Testament except when, as in 1:24, there is
   reference to the angel previously mentioned. Sometimes in the Old
   Testament Jehovah Himself is represented by this phrase. Surely Joseph
   needed God's help if ever man did. If Jesus was really God's Son,
   Joseph was entitled to know this supreme fact that he might be just to
   both Mary and her Child. It was in a dream, but the message was
   distinct and decisive for Joseph. He is called "Son of David" as had
   been shown by Matthew in Mt 1:16. Mary is called his "wife" [ten
   gunaika sou]. He is told "not to become afraid" (ingressive first
   aorist passive subjunctive in prohibition), [me phobetheis], "to take
   to his side" [paralabein], ingressive aorist active infinitive) her
   whom he had planned [enthumethentos], genitive absolute again, from
   [en] and [thumos] to send away with a writ of divorce. He had pondered
   and had planned as best he knew, but now God had called a halt and he
   had to decide whether he was willing to shelter Mary by marrying her
   and, if necessary, take upon himself whatever stigma might attach to
   her. Joseph was told that the child was begotten of the Holy Spirit and
   thus that Mary was innocent of any sin. But who would believe it now if
   he told it of her? Mary knew the truth and had not told him because she
   could not expect him to believe it.

   1:21 Thou shalt call his name Jesus [Kalesies to onoma autou Iesoun].
   The rabbis named six whose names were given before birth: "Isaac,
   Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may
   the Holy One, blessed be His name, bring in our day." The angel puts it
   up to Joseph as the putative father to name the child. "Jesus is the
   same as Joshua, a contraction of Jehoshuah (Nu 13:16; 1Ch 7:27),
   signifying in Hebrew, Jehovah is helper,' or Help of Jehovah'"
   (Broadus). So Jesus is the Greek form of Joshua (Heb 4:8). He is
   another Joshua to lead the true people of God into the Promised Land.
   The name itself was common enough as Josephus shows. Jehovah is
   Salvation as seen in Joshua for the Hebrews and in Jesus for all
   believers. "The meaning of the name, therefore, finds expression in the
   title Saviour applied to our Lord (Lu 1:47; 2:11; Joh 4:42)" (Vincent).
   He will save [sOsei] his people from their sins and so be their Saviour
   [SOter]. He will be prophet, priest, and king, but "Saviour" sums it
   all up in one word. The explanation is carried out in the promise, "for
   he is the one who [autos] will save [sOsei] with a play on the name
   Jesus) his people from their sins." Paul will later explain that by the
   covenant people, the children of promise, God means the spiritual
   Israel, all who believe whether Jews or Gentiles. This wonderful word
   touches the very heart of the mission and message of the Messiah. Jesus
   himself will show that the kingdom of heaven includes all those and
   only those who have the reign of God in their hearts and lives. From
   their sins [apo tOn hamartiOn autOn]. Both sins of omission and of
   commission. The substantive [hamartia] is from the verb [hamartanein]
   and means missing the mark as with an arrow. How often the best of us
   fall short and fail to score. Jesus will save us away from [apo] as
   well as out of [ex] our sins. They will be cast into oblivion and he
   will cover them up out of sight.

   1:22 That it may be fulfilled [hina plerOthei]. Alford says that "it is
   impossible to interpret [hina] in any other sense than in order that."
   That was the old notion, but modern grammarians recognize the non-final
   use of this particle in the Koine and even the consecutive like the
   Latin ut. Some even argue for a causal use. If the context called for
   result, one need not hesitate to say so as in Mr 11:28; Joh 9:36; 1Jo
   1:9; Re 9:20; 13:13. See discussion in my Grammar of the Greek New
   Testament in the Light of Historical Research, pp. 997-9. All the same
   it is purpose here, God's purpose, Matthew reports the angel as saying,
   spoken "by [hupo], immediate agent) the Lord through [dia],
   intermediate agent) the prophet." "All this has happened" [touto de
   holon gegonen], present perfect indicative), stands on record as
   historical fact. But the Virgin Birth of Jesus is not due to this
   interpretation of Isa 7:14. It is not necessary to maintain (Broadus)
   that Isaiah himself saw anything more in his prophecy than that a woman
   then a virgin, would bear a son and that in the course of a few years
   Ahaz would be delivered from the king of Syria and Israel by the coming
   of the Assyrians. This historical illustration finds its richest
   fulfilment in the birth of Jesus from Mary. "Words of themselves are
   empty. They are useful only as vessels to convey things from mind to
   mind" (Morison). The Hebrew word for young woman is translated by
   virgin [parthenos], but it is not necessary to conclude that Isaiah
   himself contemplated the supernatural birth of Jesus. We do not have to
   say that the idea of the Virgin Birth of Jesus came from Jewish
   sources. Certainly it did not come from the pagan myths so foreign to
   this environment, atmosphere and spirit. It is far simpler to admit the
   supernatural fact than try to explain the invention of the idea as a
   myth to justify the deification of Jesus. The birth, life, and death of
   Jesus throw a flood of light on the Old Testament narrative and
   prophecies for the early Christians. In Matthew and John in particular
   we often see "that the events of Christ's life were divinely ordered
   for the express purpose of fulfilling the Old Testament" (McNeile). See
   Mt 2:15, 23; 4:14-17; 8:17; 12:17-21; 13:25; 21:4f.; Joh 12:38f.;
   13:18; 19:24, 28, 36f.

   1:23 They shall call [kalesousin]. Men, people, will call his name
   Immanuel, God with us. "The interest of the evangelist, as of all New
   Testament writers, in prophecy, was purely religious" (Bruce). But
   surely the language of Isaiah has had marvellous illustration in the
   Incarnation of Christ. This is Matthew's explanation of the meaning of
   Immanuel, a descriptive appellation of Jesus Christ and more than a
   mere motto designation. God's help, Jesus=the Help of God, is thus
   seen. One day Jesus will say to Philip: "He that has seen me has seen
   the Father" (Joh 14:9).

   1:24 Took unto him his wife [parelaben ten gunaika autou]. The angel
   had told him not to be afraid to "take to his side" Mary his wife
   (1:20). So when he awoke from his sleep he promptly obeyed the angel
   and "took his wife home" (Moffatt). One can only imagine the relief and
   joy of Mary when Joseph nobly rose to his high duty toward her. I have
   tried to sketch Mary's problems in Mary the Mother of Jesus: Her
   Problems and Her Glory.

   1:25 And knew her not [kai ouk eginOsken auten]. Note the imperfect
   tense, continuous or linear action. Joseph lived in continence with
   Mary till the birth of Jesus. Matthew does not say that Mary bore no
   other children than Jesus. "Her firstborn" is not genuine here, but is
   a part of the text in Lu 2:7. The perpetual virginity of Mary is not
   taught here. Jesus had brothers and sisters and the natural meaning is
   that they were younger children of Joseph and Mary and not children of
   Joseph by a previous marriage. So Joseph "called his name Jesus" as the
   angel had directed and the child was born in wedlock. Joseph showed
   that he was an upright man in a most difficult situation.
     __________________________________________________________________

Chapter 2

   2:1 Now when Jesus was born [tou de Iesou gennethentos]. The fact of
   the birth of Jesus is stated by the genitive absolute construction
   (first aorist passive participle of the same verb [gennaO] used twice
   already of the birth of Jesus, 1:16, 20, and used in the genealogy,
   1:2-16). Matthew does not propose to give biographic details of the
   supernatural birth of Jesus, wonderful as it was and disbelieved as it
   is by some today who actually deny that Jesus was born at all or ever
   lived, men who talk of the Jesus Myth, the Christ Myth, etc. "The main
   purpose is to show the reception given by the world to the new-born
   Messianic King. Homage from afar, hostility at home; foreshadowing the
   fortunes of the new faith: reception by the Gentiles, rejection by the
   Jews" (Bruce).

   In Bethlehem of Judea [en Bethleem tes Ioudaias]. There was a Bethlehem
   in Galilee seven miles northwest of Nazareth (Josephus, Antiquities
   XIX. 15). This Bethlehem (house of bread, the name means) of Judah was
   the scene of Ruth's life with Boaz (Ru 1:1f.; Mt. 1:5) and the home of
   David, descendant of Ruth and ancestor of Jesus (Mt. 1:5). David was
   born here and anointed king by Samuel (1Sa 17:12). The town came to be
   called the city of David (Lu 2:11). Jesus, who was born in this House
   of Bread called himself the Bread of Life (Joh 6:35), the true Manna
   from heaven. Matthew assumes the knowledge of the details of the birth
   of Jesus in Bethlehem which are given in Lu 2:1-7 or did not consider
   them germane to his purpose. Joseph and Mary went to Bethlehem from
   Nazareth because it was the original family home for both of them. The
   first enrolment by the Emperor Augustus as the papyri show was by
   families [kat' oikian]. Possibly Joseph had delayed the journey for
   some reason till now it approached the time for the birth of the child.

   In the days of Herod the King [en hemerais HerOidou tou BasileOs]. This
   is the only date for the birth of Christ given by Matthew. Luke gives a
   more precise date in his Gospel (Lu 2:1-3), the time of the first
   enrolment by Augustus and while Cyrenius was ruler of Syria. More will
   be said of Luke's date when we come to his Gospel. We know from Matthew
   that Jesus was born while Herod was king, the Herod sometimes called
   Herod the Great. Josephus makes it plain that Herod died B.C. 4. He was
   first Governor of Galilee, but had been king of Judaea since B.C. 40
   (by Antony and Octavius). I call him "Herod the Great Pervert" in Some
   Minor Characters in the New Testament. He was great in sin and in
   cruelty and had won the favour of the Emperor. The story in Josephus is
   a tragedy. It is not made plain by Matthew how long before the death of
   Herod Jesus was born. Our traditional date A.D. 1, is certainly wrong
   as Matthew shows. It seems plain that the birth of Jesus cannot be put
   later than B.C. 5. The data supplied by Luke probably call for B.C. 6
   or 7.

   Wise men from the east [magoi apo anatolOn]. The etymology of [Magi] is
   quite uncertain. It may come from the same Indo-European root as
   (megas) magnus, though some find it of Babylonian origin. Herodotus
   speaks of a tribe of Magi among the Medians. Among the Persians there
   was a priestly caste of Magi like the Chaldeans in Babylon (Da 1:4).
   Daniel was head of such an order (Da 2:48). It is the same word as our
   "magician" and it sometimes carried that idea as in the case of Simon
   Magus (Ac 8:9,11) and of Elymas Barjesus (Ac 13:6,8). But here in
   Matthew the idea seems to be rather that of astrologers. Babylon was
   the home of astrology, but we only know that the men were from the east
   whether Arabia, Babylon, Persia, or elsewhere. The notion that they
   were kings arose from an interpretation of Is 60:3; Re 21:24. The idea
   that they were three in number is due to the mention of three kinds of
   gifts (gold, frankincense, myrrh), but that is no proof at all. Legend
   has added to the story that the names were Caspar, Balthasar, and
   Melchior as in Ben Hur and also that they represent Shem, Ham, and
   Japhet. A casket in the Cologne Cathedral actually is supposed to
   contain the skulls of these three Magi. The word for east [apo
   anatolOn] means "from the risings" of the sun.

   2:2 For we saw his star in the east [eidomen gar autou ton astera en
   tei anatolei]. This does not mean that they saw the star which was in
   the east. That would make them go east to follow it instead of west
   from the east. The words "in the east" are probably to be taken with
   "we saw" i.e. we were in the east when we saw it, or still more
   probably "we saw his star at its rising" or "when it rose" as Moffatt
   puts it. The singular form here [tei anatolei] does sometimes mean
   "east" (Re 21:13), though the plural is more common as in Mt 2:1. In Lu
   1:78 the singular means dawn as the verb [aneteilen] does in Mt 4:16
   (Septuagint). The Magi ask where is the one born king of the Jews. They
   claim that they had seen his star, either a miracle or a combination of
   bright stars or a comet. These men may have been Jewish proselytes and
   may have known of the Messianic hope, for even Vergil had caught a
   vision of it. The whole world was on tiptoe of expectancy for
   something. Moulton (Journal of Theological Studies, 1902, p. 524)
   "refers to the Magian belief that a star could be the fravashi, the
   counterpart or angel (cf. Mt 18:10) of a great man" (McNeile). They
   came to worship the newly born king of the Jews. Seneca (Epistle 58)
   tells of Magians who came to Athens with sacrifices to Plato after his
   death. They had their own way of concluding that the star which they
   had seen pointed to the birth of this Messianic king. Cicero (De Divin.
   i. 47) "refers to the constellation from which, on the birthnight of
   Alexander, Magians foretold that the destroyer of Asia was born"
   (McNeile). Alford is positive that no miracle is intended by the report
   of the Magi or by Matthew in his narrative. But one must be allowed to
   say that the birth of Jesus, if really God's only Son who has become
   Incarnate, is the greatest of all miracles. Even the methods of
   astrologers need not disturb those who are sure of this fact.

   2:3 He was troubled, and all Jerusalem with him [etarachthe kai pasa
   Ierosoluma met' autou]. Those familiar with the story of Herod the
   Great in Josephus can well understand the meaning of these words. Herod
   in his rage over his family rivalries and jealousies put to death the
   two sons of Mariamne (Aristobulus and Alexander), Mariamne herself, and
   Antipater, another son and once his heir, besides the brother and
   mother of Mariamne (Aristobulus, Alexandra) and her grandfather John
   Hyrcanus. He had made will after will and was now in a fatal illness
   and fury over the question of the Magi. He showed his excitement and
   the whole city was upset because the people knew only too well what he
   could do when in a rage over the disturbance of his plans. "The
   foreigner and usurper feared a rival, and the tyrant feared the rival
   would be welcome" (Bruce). Herod was a hated Idumaean.

   2:4 He inquired of them where the Christ should be born [epunthaneto
   par' autOn pou ho Christos gennatai]. The prophetic present [gennatai]
   is given, the very words of Herod retained by Matthew's report. The
   imperfect tense (epunthaneto) suggests that Herod inquired repeatedly,
   probably of one and another of the leaders gathered together, both
   Sadducees (chief priests) and Pharisees (scribes). McNeile doubts, like
   Holtzmann, if Herod actually called together all the Sanhedrin and
   probably "he could easily ask the question of a single scribe," because
   he had begun his reign with a massacre of the Sanhedrin (Josephus, Ant.
   XIV. ix. 4). But that was thirty years ago and Herod was desperately in
   earnest to learn what the Jews really expected about the coming of "the
   Messiah." Still Herod probably got together not the Sanhedrin since
   "elders" are not mentioned, but leaders among the chief priests and
   scribes, not a formal meeting but a free assembly for conference. He
   had evidently heard of this expected king and he would swallow plenty
   of pride to be able to compass the defeat of these hopes.

   2:5 And they said unto him [hoi de eipan autOi]. Whether the
   ecclesiastics had to search their scriptures or not, they give the
   answer that is in accord with the common Jewish opinion that the
   Messiah was to come from Bethlehem and of the seed of David (Joh 7:42).
   So they quote Mic 5:2, "a free paraphrase" Alford calls it, for it is
   not precisely like the Hebrew text or like the Septuagint. It may have
   come from a collection of testimonia with which J. Rendel Harris has
   made the world familiar. He had consulted the experts and now he has
   their answer. Bethlehem of Judah is the place. The use of the perfect
   passive indicative [gegraptai] is the common form in quoting scripture.
   It stands written. Shall be shepherd [poimanei]. The Authorized Version
   had "shall rule," but "shepherd" is correct. "Homer calls kings the
   shepherds of the people'" (Vincent). In Heb 13:20 Jesus is called "the
   great shepherd of the sheep." Jesus calls himself "the good shepherd"
   (Joh 10:11). Peter calls Christ "the chief shepherd" (1Pe 2:25). "The
   Lamb which is in the midst of the throne shall be their shepherd" (Re
   7:17). Jesus told Peter to "shepherd" the lambs (Joh 21:16). Our word
   pastor means shepherd.

   2:7 Then Herod privily called the wise men [tote HerOides lathrai
   kalesas tous magous]. He had manifestly not told members of the
   Sanhedrin why he was concerned about the Messiah. So he conceals his
   motives to the Magi. And yet he "learned of them carefully"
   [ekribOsen], "learned exactly" or "accurately." He was anxious to see
   if the Jewish prophecy of the birthplace of the Messiah agreed with the
   indications of the star to the Magi. He kept to himself his purpose.
   The time of the appearing star [ton chronon tou phainomenou asteros] is
   not "the time when the star appeared," but the age of the star's
   appearance.

   2:8 Sent them to Bethlehem and said [pempsas autous eis Bethleem
   eipen]. Simultaneous aorist participle, "sending said." They were to
   "search out accurately" [exetasate akribOs] concerning the child. Then
   "bring me word, that I also may come and worship him." The deceit of
   Herod seemed plausible enough and might have succeeded but for God's
   intervention to protect His Son from the jealous rage of Herod.

   2:9 Went before them [proegen autous]. Imperfect tense, kept on in
   front of them, not as a guide to the town since they now knew that, but
   to the place where the child was, the inn according to Lu 2:7. Justin
   Martyr says that it was in a cave. The stall where the cattle and
   donkeys stayed may have been beneath the inn in the side of the hill.

   2:10 They rejoiced with exceeding great joy [echaresan charan megalen
   sphodra]. Second aorist passive indicative with cognate accusative.
   Their joy was due to the success of the search.

   2:11 Opening their treasures [anoixantes tous thesaurous autOn]. Here
   "treasures" means "caskets" from the verb [tithemi], receptacle for
   valuables. In the ancient writers it meant "treasury" as in 1Macc.
   3:29. So a "storehouse" as in Mt 13:52. Then it means the things laid
   up in store, treasure in heaven (Mt 6:20), in Christ (Col 2:3). In
   their "caskets" the Magi had gold, frankincense, and myrrh, all found
   at that time in Arabia, though gold was found in Babylon and elsewhere.

   2:12 Warned in a dream [chrematisthentes kat' onar]. The verb means to
   transact business [chrematizO] from [chrema], and that from [chraomai],
   to use. Then to consult, to deliberate, to make answer as of
   magistrates or an oracle, to instruct, to admonish. In the Septuagint
   and the New Testament it occurs with the idea of being warned by God
   and also in the papyri (Deissmann, Bible Studies, p. 122). Wycliff puts
   it here: "An answer taken in sleep."

   2:15 Until the death of Herod [heOs tes teleutes HerOidou]. The Magi
   had been warned in a dream not to report to Herod and now Joseph was
   warned in a dream to take Mary and the child along [mellei zetein tou
   apolesai] gives a vivid picture of the purpose of Herod in these three
   verbs). In Egypt Joseph was to keep Mary and Jesus till the death of
   Herod the monster. Matthew quotes Ho 11:1 to show that this was in
   fulfilment of God's purpose to call his Son out of Egypt. He may have
   quoted again from a collection of testimonia rather than from the
   Septuagint. There is a Jewish tradition in the Talmud that Jesus
   "brought with him magic arts out of Egypt in an incision on his body"
   (Shabb. 104b). "This attempt to ascribe the Lord's miracles to Satanic
   agency seems to be independent of Matthew, and may have been known to
   him, so that one object of his account may have been to combat it"
   (McNeile).

   2:16 Slew all the male children that were in Bethlehem [aneilen pantas
   tous paidas tous en Bethleem]. The flight of Joseph was justified, for
   Herod was violently enraged [ethumOthe lian] that he had been mocked by
   the Magi, deluded in fact [enepaichthe]. Vulgate illusus esset. Herod
   did not know, of course, how old the child was, but he took no chances
   and included all the little boys [tous paidas], masculine article) in
   Bethlehem two years old and under, perhaps fifteen or twenty. It is no
   surprise that Josephus makes no note of this small item in Herod's
   chamber of horrors. It was another fulfilment of the prophecy in Jer
   31:15. The quotation (2:18) seems to be from the Septuagint. It was
   originally written of the Babylonian captivity but it has a striking
   illustration in this case also. Macrobius (Sat. II. iv. II) notes that
   Augustus said that it was better to be Herod's sow [hus] than his son
   [huios], for the sow had a better chance of life.

   2:20 For they are dead [tethnekasin]. Only Herod had sought to kill the
   young child, but it is a general statement of a particular fact as is
   common with people who say: "They say." The idiom may be suggested by
   Ex 4:19: "For all are dead that sought thy life."

   2:22 Warned in a dream [chrematistheis kat' onar]. He was already
   afraid to go to Judea because Archelaus was reigning (ruling, not
   technically king, [basileuei]. In a fret at last before his death Herod
   had changed his will again and put Archelaus, the worst of his living
   sons, in the place of Antipas. So Joseph went to Galilee. Matthew has
   had nothing about the previous dwelling of Joseph and Mary in Nazareth.
   We learn that from Luke who tells nothing of the flight into Egypt. The
   two narratives supplement one another and are in no sense
   contradictory.

   2:23 Should be called a Nazarene [NazOraios klethesetai]. Matthew says
   "that it might be fulfilled which was spoken by the prophets" [dia tOn
   prophetOn]. It is the plural and no single prophecy exists which says
   that the Messiah was to be called a Nazarene. It may be that this term
   of contempt (Joh 1:46; 7:52) is what is meant, and that several
   prophecies are to be combined like Ps. 22:6,8; 69:11,19; Isa 53:2,3,4.
   The name Nazareth means a shoot or branch, but it is by no means
   certain that Matthew has this in mind. It is best to confess that we do
   not know. See Broadus on Matthew for the various theories. But,
   despised as Nazareth was at that time, Jesus has exalted its fame. The
   lowly Nazarene he was at first, but it is our glory to be the followers
   of the Nazarene. Bruce says that "in this case, therefore, we certainly
   know that the historic fact suggested the prophetic reference, instead
   of the prophecy creating the history." The parallels drawn by Matthew
   between the history of Israel and the birth and infancy of Jesus are
   not mere fancy. History repeats itself and writers of history find
   frequent parallels. Surely Matthew is not beyond the bounds of reason
   or of fact in illustrating in his own way the birth and infancy of
   Jesus by the Providence of God in the history of Israel.
     __________________________________________________________________

Chapter 3

   3:1 And in those days cometh John the Baptist [en de tais hemerais
   paraginetai IOanes ho Baptistes]. Here the synoptic narrative begins
   with the baptism of John (Mt. 3:1; Mr 1:2; Lu 3:1) as given by Peter in
   Ac 1:22, "from the baptism of John, unto the day that he was received
   up from us" (cf. also Ac 10:37-43, Peter's summary to Cornelius very
   much like the outline of Mark's Gospel). Matthew does not indicate the
   date when John appeared as Luke does in ch. 3 (the fifteenth year of
   Tiberius's reign). It was some thirty years after the birth of John,
   precisely how long after the return of Joseph and Mary to Nazareth we
   do not know. Moffatt translates the verb [paraginetai] "came on the
   scene," but it is the historical present and calls for a vivid
   imagination on the part of the reader. There he is as he comes forward,
   makes his appearance. His name John means "Gift of Jehovah" (cf. German
   Gotthold) and is a shortened form of Johanan. He is described as "the
   Baptist," "the Baptizer" for that is the rite that distinguishes him.
   The Jews probably had proselyte baptism as I. Abrahams shows (Studies
   in Pharisaism and the Gospels, p. 37). But this rite was meant for the
   Gentiles who accepted Judaism. John is treating the Jews as Gentiles in
   demanding baptism at their hands on the basis of repentance.

   Preaching in the wilderness of Judea [KerussOn en tei eremOi tes
   Ioudaias]. It was the rough region in the hills toward the Jordan and
   the Dead Sea. There were some people scattered over the barren cliffs.
   Here John came in close touch with the rocks, the trees, the goats, the
   sheep, and the shepherds, the snakes that slipped before the burning
   grass over the rocks. He was the Baptizer, but he was also the
   Preacher, heralding his message out in the barren hills at first where
   few people were, but soon his startling message drew crowds from far
   and near. Some preachers start with crowds and drive them away.

   3:2 Repent [metanoeite]. Broadus used to say that this is the worst
   translation in the New Testament. The trouble is that the English word
   "repent" means "to be sorry again" from the Latin repoenitet
   (impersonal). John did not call on the people to be sorry, but to
   change (think afterwards) their mental attitudes [metanoeite] and
   conduct. The Vulgate has it "do penance" and Wycliff has followed that.
   The Old Syriac has it better: "Turn ye." The French (Geneva) has it
   "Amendez vous." This is John's great word (Bruce) and it has been
   hopelessly mistranslated. The tragedy of it is that we have no one
   English word that reproduces exactly the meaning and atmosphere of the
   Greek word. The Greek has a word meaning to be sorry [metamelomai]
   which is exactly our English word repent and it is used of Judas (Mt
   27:3). John was a new prophet with the call of the old prophets: "Turn
   ye" (Joe 2:12; Isa. 55:7; Eze 33:11,15).

   For the kingdom of heaven is at hand [eggiken gar he Basileia tOn
   ouranOn]. Note the position of the verb and the present perfect tense.
   It was a startling word that John thundered over the hills and it
   re-echoed throughout the land. The Old Testament prophets had said that
   it would come some day in God's own time. John proclaims as the herald
   of the new day that it has come, has drawn near. How near he does not
   say, but he evidently means very near, so near that one could see the
   signs and the proof. The words "the kingdom of heaven" he does not
   explain. The other Gospels use "the kingdom of God" as Matthew does a
   few times, but he has "the kingdom of heaven" over thirty times. He
   means "the reign of God," not the political or ecclesiastical
   organization which the Pharisees expected. His words would be
   understood differently by different groups as is always true of popular
   preachers. The current Jewish apocalypses had numerous eschatological
   ideas connected with the kingdom of heaven. It is not clear what
   sympathy John had with these eschatological features. He employs vivid
   language at times, but we do not have to confine John's intellectual
   and theological horizon to that of the rabbis of his day. He has been
   an original student of the Old Testament in his wilderness environment
   without any necessary contact with the Essenes who dwelt there. His
   voice is a new one that strikes terror to the perfunctory theologians
   of the temple and of the synagogue. It is the fashion of some critics
   to deny to John any conception of the spiritual content of his words, a
   wholly gratuitous criticism.

   For this is he that was spoken of by Isaiah the prophet [houtos gar
   estin ho rhetheis dia Esaiou tou prophetou]. This is Matthew's way of
   interpreting the mission and message of the Baptist. He quotes Isa 40:3
   where "the prophet refers to the return of Israel from the exile,
   accompanied by their God" (McNeile). He applies it to the work of John
   as "a voice crying in the wilderness" for the people to make ready the
   way of the Lord who is now near. He was only a voice, but what a voice
   he was. He can be heard yet across the centuries.

   3:4 Now John himself [autos de ho IOanes]. Matthew thus introduces the
   man himself and draws a vivid sketch of his dress (note [eichen],
   imperfect tense), his habit, and his food. Would such an uncouth figure
   be welcome today in any pulpit in our cities? In the wilderness it did
   not matter. It was probably a matter of necessity with him, not an
   affectation, though it was the garb of the original Elijah (2Ki 1:8),
   rough sackcloth woven from the hair of camels. Plummer holds that "John
   consciously took Elijah as a model."

   3:6 And they were baptized [kai ebaptizonto]. It is the imperfect tense
   to show the repetition of the act as the crowds from Judea and the
   surrounding country kept going out to him [exeporeueto], imperfect
   again, a regular stream of folks going forth. Moffatt takes it as
   causative middle, "got baptized," which is possible. "The movement of
   course was gradual. It began on a small scale and steadily grew till it
   reached colossal proportions" (Bruce). It is a pity that baptism is now
   such a matter of controversy. Let Plummer, the great Church of England
   commentator on Matthew, speak here of John's baptising these people who
   came in throngs: "It is his office to bind them to a new life,
   symbolized by immersion in water." That is correct, symbolized, not
   caused or obtained. The word "river" is in the correct text, "river
   Jordan." They came "confessing their sins" [exomologoumenoi], probably
   each one confessing just before he was baptized, "making open
   confession" (Weymouth). Note [ex]. It was a never to be forgotten scene
   here in the Jordan. John was calling a nation to a new life. They came
   from all over Judea and even from the other side of El Ghor (the Jordan
   Gorge), Perea. Mark adds that finally all Jerusalem came.

   3:7 The Pharisees and Sadducees [tOn PharisaiOn kai SaddoukaiOn]. These
   two rival parties do not often unite in common action, but do again in
   Mt 16:1. "Here a strong attraction, there a strong repulsion, made them
   for the moment forget their differences" (McNeile). John saw these
   rival ecclesiastics "coming for baptism" [erchomenous epi to baptisma].
   Alford speaks of "the Pharisees representing hypocritical superstition;
   the Sadducees carnal unbelief." One cannot properly understand the
   theological atmosphere of Palestine at this time without an adequate
   knowledge of both Pharisees and Sadducees. The books are numerous
   besides articles in the Bible dictionaries. I have pictured the
   Pharisees in my first (1916) Stone Lectures, The Pharisees and Jesus.
   John clearly grasped the significance of this movement on the part of
   the Pharisees and Sadducees who had followed the crowds to the Jordan.
   He had welcomed the multitudes, but right in the presence of the crowds
   he exposes the hypocrisy of the ecclesiastics. Ye offspring of vipers
   [gennemata echidnOn]. Jesus (Mt 12:34; 23:33) will use the same
   language to the Pharisees. Broods of snakes were often seen by John in
   the rocks and when a fire broke out they would scurry [phugein] to
   their holes for safety. "The coming wrath" was not just for Gentiles as
   the Jews supposed, but for all who were not prepared for the kingdom of
   heaven (1Th 1:10). No doubt the Pharisees and Sadducees winced under
   the sting of this powerful indictment.

   3:8 Fruit worthy of repentance [Karpon axion tes metanoias]. John
   demands proof from these men of the new life before he administers
   baptism to them. "The fruit is not the change of heart, but the acts
   which result from it" (McNeile). It was a bold deed for John thus to
   challenge as unworthy the very ones who posed as lights and leaders of
   the Jewish people. "Any one can do [poiesate, vide] Ge 1:11) acts
   externally good but only a good man can grow a crop of right acts and
   habits" (Bruce).

   3:9 And think not to say within yourselves [kai me doxete legein en
   heautois]. John touched the tender spot, their ecclesiastical pride.
   They felt that the "merits of the fathers," especially of Abraham, were
   enough for all Israelites. At once John made clear that, reformer as he
   was, a breach existed between him and the religious leaders of the
   time. Of these stones [ek tOn lithOn toutOn]. "Pointing, as he spoke to
   the pebbles on the beach of the Jordan" (Vincent).

   3:10 Is the axe laid [he axine keitai]. This verb [keitai] is used as
   the perfect passive of [tithemi]. But the idea really is, "the axe lies
   at [pros], before) the root of the trees." It is there ready for
   business. The prophetic present occurs also with "is hewn down" and
   "cast."

   3:11 Mightier than I [ischuroteros mou]. Ablative after the comparative
   adjective. His baptism is water baptism, but the Coming One "will
   baptize in the Holy Spirit and fire." "Life in the coming age is in the
   sphere of the Spirit. Spirit and fire are coupled with one preposition
   as a double baptism" (McNeile). Broadus takes "fire" in the sense of
   separation like the use of the fan. As the humblest of servants John
   felt unworthy to take off the sandals of the Coming One. About
   [bastazO] see on Mt 8:17.

   3:12 Will burn up with unquenchable fire [katakausei puri asbestOi].
   Note perfective use of [kata]. The threshing floor, the fan, the wheat,
   the garner, the chaff [achuron], chaff, straw, stubble), the fire
   furnish a life-like picture. The "fire" here is probably judgment by
   and at the coming of the Messiah just as in verse 11. The Messiah "will
   thoroughly cleanse" [diakathariei], Attic future of [-izO] and note
   [dia-]. He will sweep from side to side to make it clean.

   3:13 Then cometh Jesus [tote paraginetai ho Iesous]. The same
   historical present used in 3:1. He comes all the way from Galilee to
   Jordan "to be baptized by him" [tou baptisthenai hupo autou]. The
   genitive articular infinitive of purpose, a very common idiom. The fame
   of John had reached Nazareth and the hour has come for which Jesus has
   waited.

   3:14 Would have hindered [diekOluen]. Rather "tried to prevent" as
   Moffatt has it. It is the conative imperfect. The two men of destiny
   are face to face for the first time apparently. The Coming One stands
   before John and he recognizes him before the promised sign is given.

   3:15 To fulfil all righteousness [plerOsai pasan dikaiosunen]. The
   explanation of Jesus satisfies John and he baptizes the Messiah though
   he has no sins to confess. It was proper [prepon] to do so else the
   Messiah would seem to hold aloof from the Forerunner. Thus the
   ministries of the two are linked together.

   3:16 The Spirit of God descending as a dove [pneuma theou katabainon
   hOsei peristeran]. It is not certain whether Matthew means that the
   Spirit of God took the form of a dove or came upon Jesus as a dove
   comes down. Either makes sense, but Luke (Lu 3:22) has it "in bodily
   form as a dove" and that is probably the idea here. The dove in
   Christian art has been considered the symbol of the Holy Spirit.

   3:17 A voice out of the heavens [phOne ek tOn ouranOn]. This was the
   voice of the Father to the Son whom he identifies as His Son, "my
   beloved Son." Thus each person of the Trinity is represented (Father,
   Son, Holy Spirit) at this formal entrance of Jesus upon his Messianic
   ministry. John heard the voice, of course, and saw the dove. It was a
   momentous occasion for John and for Jesus and for the whole world. The
   words are similar to Ps 2:7 and the voice at the Transfiguration (Mt
   17:5). The good pleasure of the Father is expressed by the timeless
   aorist [eudokesa].
     __________________________________________________________________

Chapter 4

   4:1 To be tempted of the devil [peirasthenai hupo tou diabolou].
   Matthew locates the temptation at a definite time, "then" [tote] and
   place, "into the wilderness" [eis ten eremon], the same general region
   where John was preaching. It is not surprising that Jesus was tempted
   by the devil immediately after his baptism which signified the formal
   entrance upon the Messianic work. That is a common experience with
   ministers who step out into the open for Christ. The difficulty here is
   that Matthew says that "Jesus was led up into the wilderness by the
   Spirit to be tempted by the devil." Mark (Mr 1:12) puts it more
   strongly that the Spirit "drives" [ekballei] Christ into the
   wilderness. It was a strong impulsion by the Holy Spirit that led Jesus
   into the wilderness to think through the full significance of the great
   step that he had now taken. That step opened the door for the devil and
   involved inevitable conflict with the slanderer [tou diabolou]. Judas
   has this term applied to him (Joh 6:70) as it is to men (2Ti 3:3; Tit
   2:3) and women (she devils, 1Ti 3:11) who do the work of the arch
   slanderer. There are those today who do not believe that a personal
   devil exists, but they do not offer an adequate explanation of the
   existence and presence of sin in the world. Certainly Jesus did not
   discount or deny the reality of the devil's presence. The word "tempt"
   here [peirazO] and in 4:3 means originally to test, to try. That is its
   usual meaning in the ancient Greek and in the Septuagint. Bad sense of
   [ekpeirazO] in 4:7 as in De 6:16. Here it comes to mean, as often in
   the New Testament, to solicit to sin. The evil sense comes from its use
   for an evil purpose.

   4:2 Had fasted [nesteusas]. No perfunctory ceremonial fast, but of
   communion with the Father in complete abstention from food as in the
   case of Moses during forty days and forty nights (Ex 34:28). "The
   period of the fast, as in the case of Moses was spent in a spiritual
   ecstasy, during which the wants of the natural body were suspended"
   (Alford). "He afterward hungered" and so at the close of the period of
   forty days.

   4:3 If thou art the Son of God [ei huios ei tou theou]. More exactly,
   "If thou art Son of God," for there is no article with "Son." The devil
   is alluding to the words of the Father to Jesus at the baptism: "This
   is my Son the Beloved." He challenges this address by a condition of
   the first class which assumes the condition to be true and deftly calls
   on Jesus to exercise his power as Son of God to appease his hunger and
   thus prove to himself and all that he really is what the Father called
   him. Become bread [artoi genOntai]. Literally, "that these stones
   (round smooth stones which possibly the devil pointed to or even picked
   up and held) become loaves" (each stone a loaf). It was all so simple,
   obvious, easy. It would satisfy the hunger of Christ and was quite
   within his power. It is written [gegraptai]. Perfect passive
   indicative, stands written and is still in force. Each time Jesus
   quotes Deuteronomy to repel the subtle temptation of the devil. Here it
   is De 8:3 from the Septuagint. Bread is a mere detail (Bruce) in man's
   dependence upon God.

   4:5 Then the devil taketh him [tote paralambanei auton ho diabolos].
   Matthew is very fond of this temporal adverb [tote]. See already 2:7;
   3:13; 4:1, 5. Note historic present with vivid picturesqueness. Luke
   puts this temptation third, the geographical order. But was the person
   of Christ allowed to be at the disposal of the devil during these
   temptations? Alford so holds. On the pinnacle of the temple [epi to
   pterugion tou hierou]. Literally "wing:" the English word "pinnacle" is
   from the Latin pinnaculum, a diminutive of pinna (wing). "The temple"
   [tou hierou] here includes the whole temple area, not just the
   sanctuary [ho naos], the Holy Place and Most Holy Place. It is not
   clear what place is meant by "wing." It may refer to Herod's royal
   portico which overhung the Kedron Valley and looked down some four
   hundred and fifty feet, a dizzy height (Josephus, Ant. XV. xi. 5). This
   was on the south of the temple court. Hegesippus says that James the
   Lord's brother was later placed on the wing of the temple and thrown
   down therefrom.

   4:6 Cast thyself down [bale seauton katO]. The appeal to hurl himself
   down into the abyss below would intensify the nervous dread that most
   people feel at such a height. The devil urged presumptuous reliance on
   God and quotes Scripture to support his view (Ps 91:11f.). So the devil
   quotes the Word of God, misinterprets it, omits a clause, and tries to
   trip the Son of God by the Word of God. It was a skilful thrust and
   would also be accepted by the populace as proof that Jesus was the
   Messiah if they should see him sailing down as if from heaven. This
   would be a sign from heaven in accord with popular Messianic
   expectation. The promise of the angels the devil thought would reassure
   Jesus. They would be a spiritual parachute for Christ.

   4:7 Thou shall not tempt [ouk ekpeiraseis]. Jesus quotes Deuteronomy
   again (De 6:16) and shows that the devil has wholly misapplied God's
   promise of protection.

   4:8 And showeth him [kai deiknusin autOi]. This wonderful panorama had
   to be partially mental and imaginative, since the devil caused to pass
   in review "all the kingdoms of the world and the glory of them." But
   this fact does not prove that all phases of the temptations were
   subjective without any objective presence of the devil. Both could be
   true. Here again we have the vivid historical present [deiknusin]. The
   devil now has Christ upon a very high mountain whether the traditional
   Quarantania or not. It was from Nebo's summit that Moses caught the
   vision of the land of Canaan (De 34:1-3). Luke (Lu 4:5) says that the
   whole panorama was "in a moment of time" and clearly psychological and
   instantaneous.

   4:9 All these things will I give thee [tauta soi panta dOsO]. The devil
   claims the rule of the world, not merely of Palestine or of the Roman
   Empire. "The kingdoms of the cosmos" (4:8) were under his sway. This
   word for world brings out the orderly arrangement of the universe while
   [he oikoumene] presents the inhabited earth. Jesus does not deny the
   grip of the devil on the world of men, but the condition [ean] and
   aorist subjunctive, second class undetermined with likelihood of
   determination), was spurned by Jesus. As Matthew has it Jesus is
   plainly to "fall down and worship me" [pesOn prokuneseis moi], while
   Luke (Lu 4:7) puts it, "worship before me" [enOpion emou], a less
   offensive demand, but one that really involved worship of the devil.
   The ambition of Jesus is thus appealed to at the price of recognition
   of the devil's primacy in the world. It was compromise that involved
   surrender of the Son of God to the world ruler of this darkness. "The
   temptation was threefold: to gain a temporal, not a spiritual,
   dominion; to gain it at once; and to gain it by an act of homage to the
   ruler of this world, which would make the self-constituted Messiah the
   vice-regent of the devil and not of God" (McNeile).

   4:10 Get thee hence, Satan [Hupage, Satana]. The words "behind me"
   [opisO mou] belong to Mt 16:23, not here. "Begone" Christ says to
   Satan. This temptation is the limit of diabolical suggestion and argues
   for the logical order in Matthew. "Satan" means the adversary and
   Christ so terms the devil here. The third time Jesus quotes
   Deuteronomy, this time De 6:13, and repels the infamous suggestion by
   Scripture quotation. The words "him alone thou shalt serve" need be
   recalled today. Jesus will warn men against trying to serve God and
   mammon (Mt 6:24). The devil as the lord of the evil world constantly
   tries to win men to the service of the world and God. This is his chief
   camouflage for destroying a preacher's power for God. The word here in
   Mt 4:10 for serve is [latreuseis] from [latris] a hired servant, one
   who works for hire, then render worship.

   4:11 Then the devil leaveth him [tote aphiesin auton ho diabolos]. Note
   the use of "then" [tote] again and the historical present. The movement
   is swift. "And behold" [kai idou] as so often in Matthew carries on the
   life-like picture. "Angels came (aorist tense [proselthon] punctiliar
   action) and were ministering [diekonoun], picturesque imperfect, linear
   action) unto him." The victory was won in spite of the fast of forty
   days and the repeated onsets of the devil who had tried every avenue of
   approach. The angels could cheer him in the inevitable nervous and
   spiritual reaction from the strain of conflict, and probably also with
   food as in the case of Elijah (1Ki 19:6f.). The issues at stake were of
   vast import as the champions of light and darkness grappled for the
   mastery of men. Lu 4:13 adds, that the devil left Jesus only "until a
   good opportunity" [achri kairou].

   4:12 Now when he heard [akousas de]. The reason for Christ's return to
   Galilee is given here to be that John had been delivered up into
   prison. The Synoptic Gospels skip from the temptation of Jesus to the
   Galilean ministry, a whole year. But for Joh 1:19-3:36 we should know
   nothing of the "year of obscurity" (Stalker). John supplies items to
   help fill in the picture. Christ's work in Galilee began after the
   close of the active ministry of the Baptist who lingered on in prison
   for a year or more.

   4:13 Dwelt in Capernaum [KatOikesen eis Kapharnaoum]. He went first to
   Nazareth, his old home, but was rejected there (Lu 4:16-31). In
   Capernaum (probably the modern [Tell H-m] Jesus was in a large town,
   one of the centres of Galilean political and commercial life, a fishing
   mart, where many Gentiles came. Here the message of the kingdom would
   have a better chance than in Jerusalem with its ecclesiastical
   prejudices or in Nazareth with its local jealousies. So Jesus "made his
   home" [katOikesen] here.

   4:16 Saw a great light [phOs eiden mega]. Matthew quotes Isa 9:1f., and
   applies the words about the deliverer from Assyria to the Messiah. "The
   same district lay in spiritual darkness and death and the new era
   dawned when Christ went thither" (McNeile). Light sprang up from those
   who were sitting in the region and shadow of death [en chorai kai skiai
   thanatou]. Death is personified.

   4:17 Began Jesus to preach [erxato ho Iesous kerussein]. In Galilee. He
   had been preaching for over a year already elsewhere. His message
   carries on the words of the Baptist about "repentance" and the "kingdom
   of heaven" (Mt 3:2) being at hand. The same word for "preaching"
   [kerussein] from [kerux], herald, is used of Jesus as of John. Both
   proclaimed the good news of the kingdom. Jesus is more usually
   described as the Teacher, [ho didaskalos] who taught [edidasken] the
   people. He was both herald and teacher as every preacher should be.

   4:18 Casting a net into the sea [ballantas amphiblestron eis ten
   thalassan]. The word here for net is a casting-net (compare
   [amphiballO] in Mr 1:16, casting on both sides). The net was thrown
   over the shoulder and spread into a circle [amphi]. In 4:20 and 4:21
   another word occurs for nets [diktua], a word used for nets of any
   kind. The large drag-net [sagene] appears in Mt 13:47.

   4:19 Fishers of men [haleeis anthrOpOn]. Andrew and Simon were fishers
   by trade. They had already become disciples of Jesus (Joh 1:35-42), but
   now they are called upon to leave their business and to follow Jesus in
   his travels and work. These two brothers promptly [eutheOs] accepted
   the call and challenge of Jesus.

   4:21 Mending their nets [katartizontas ta diktua autOn]. These two
   brothers, James and John, were getting their nets ready for use. The
   verb [katartizO] means to adjust, to articulate, to mend if needed (Lu
   6:40; Ro 9:22; Ga 6:1). So they promptly left their boat and father and
   followed Jesus. They had also already become disciples of Jesus. Now
   there are four who follow him steadily.

   4:23 Went about in all Galilee [periegen en holei tei Galilaiai].
   Literally Jesus "was going around (imperfect) in all Galilee." This is
   the first of the three tours of Galilee made by Jesus. This time he
   took the four fishermen whom he had just called to personal service.
   The second time he took the twelve. On the third he sent the twelve on
   ahead by twos and followed after them. He was teaching and preaching
   the gospel of the kingdom in the synagogues chiefly and on the roads
   and in the streets where Gentiles could hear. Healing all manner of
   diseases and all manner of sickness [therapeuOn pasan noson kai pasan
   malakian]. The occasional sickness is called [malakian], the chronic or
   serious disease [noson].

   4:24 The report of him went forth into all Syria [apelthen he akoe
   autou eis holen ten Syrian]. Rumour [akoe] carries things almost like
   the wireless or radio. The Gentiles all over Syria to the north heard
   of what was going on in Galilee. The result was inevitable. Jesus had a
   moving hospital of patients from all over Galilee and Syria. "Those
   that were sick" [tous kakOs echontas], literally "those who had it
   bad," cases that the doctors could not cure. "Holden with divers
   diseases and torments" [poikilais nosois kai basanois sunechomenous].
   "Held together" or "compressed" is the idea of the participle. The same
   word is used by Jesus in Lu 12:50 and by Paul in Php 1:23 and of the
   crowd pressing on Jesus (Lu 8:45). They brought these difficult and
   chronic cases (present tense of the participle here) to Jesus. Instead
   of "divers" say "various" [poikilais] like fever, leprosy, blindness.
   The adjective means literally many colored or variegated like flowers,
   paintings, jaundice, etc. Some had "torments" [basanois]. The word
   originally (oriental origin) meant a touchstone, "Lydian stone" used
   for testing gold because pure gold rubbed on it left a peculiar mark.
   Then it was used for examination by torture. Sickness was often
   regarded as "torture." These diseases are further described "in a
   descending scale of violence" (McNeile) as "demoniacs, lunatics, and
   paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as
   Weymouth has it, [daimonizomenous kai seleniazomenous kai
   paralutikous], people possessed by demons, lunatics or "moon-struck"
   because the epileptic seizures supposedly followed the phases of the
   moon (Bruce) as shown also in Mt 17:15, paralytics (our very word). Our
   word "lunatic" is from the Latin luna (moon) and carries the same
   picture as the Greek [seleniazomai] from [selene] (moon). These
   diseases are called "torments."

   4:25 Great multitudes [ochloi polloi]. Note the plural, not just one
   crowd, but crowds and crowds. And from all parts of Palestine including
   Decapolis, the region of the Ten Greek Cities east of the Jordan. No
   political campaign was equal to this outpouring of the people to hear
   Jesus and to be healed by Jesus.
     __________________________________________________________________

Chapter 5

   5:1 He went up into the mountain [anebe eis to oros]. Not "a" mountain
   as the Authorized Version has it. The Greek article is poorly handled
   in most English versions. We do not know what mountain it was. It was
   the one there where Jesus and the crowds were. "Delitzsch calls the
   Mount of Beatitudes the Sinai of the New Testament" (Vincent). He
   apparently went up to get in closer contact with the disciples, "seeing
   the multitudes." Luke (Lu 6:12) says that he went out into the mountain
   to pray, Mark (Mr 3:13) that he went up and called the twelve. All
   three purposes are true. Luke adds that after a whole night in prayer
   and after the choice of the twelve Jesus came down to a level place on
   the mountain and spoke to the multitudes from Judea to Phoenicia. The
   crowds are great in both Matthew and in Luke and include disciples and
   the other crowds. There is no real difficulty in considering the Sermon
   on the Mount in Matthew and the Sermon on the Plain in Luke as one and
   the same. See full discussion in my Harmony of the Gospels.

   5:2 Taught them [edidasken]. Inchoative imperfect, began to teach. He
   sat down on the mountain side as the Jewish rabbis did instead of
   standing. It was a most impressive scene as Jesus opened his mouth wide
   and spoke loud enough for the great throng to hear him. The newly
   chosen twelve apostles were there, "a great number of disciples and a
   great number of the people" (Lu 6:17).

   5:3 Blessed [makarioi]. The English word "blessed" is more exactly
   represented by the Greek verbal [eulogetoi] as in Lu 1:68 of God by
   Zacharias, or the perfect passive participle [eulogemenos] as in Lu
   1:42 of Mary by Elizabeth and in Mt 21:9. Both forms come from
   [eulogeO], to speak well of [eu, logos]. The Greek word here [makarioi]
   is an adjective that means "happy" which in English etymology goes back
   to hap, chance, good-luck as seen in our words haply, hapless, happily,
   happiness. "Blessedness is, of course, an infinitely higher and better
   thing than mere happiness" (Weymouth). English has thus ennobled
   "blessed" to a higher rank than "happy." But "happy" is what Jesus said
   and the Braid Scots New Testament dares to say "Happy" each time here
   as does the Improved Edition of the American Bible Union Version. The
   Greek word is as old as Homer and Pindar and was used of the Greek gods
   and also of men, but largely of outward prosperity. Then it is applied
   to the dead who died in the Lord as in Re 14:13. Already in the Old
   Testament the Septuagint uses it of moral quality. "Shaking itself
   loose from all thoughts of outward good, it becomes the express symbol
   of a happiness identified with pure character. Behind it lies the clear
   cognition of sin as the fountain-head of all misery, and of holiness as
   the final and effectual cure for every woe. For knowledge as the basis
   of virtue, and therefore of happiness, it substitutes faith and love"
   (Vincent). Jesus takes this word "happy" and puts it in this rich
   environment. "This is one of the words which have been transformed and
   ennobled by New Testament use; by association, as in the Beatitudes,
   with unusual conditions, accounted by the world miserable, or with rare
   and difficult" (Bruce). It is a pity that we have not kept the word
   "happy" to the high and holy plane where Jesus placed it. "If you know
   these things, happy [makarioi] are you if you do them" (Joh 13:17).
   "Happy [makarioi] are those who have not seen and yet have believed"
   (Joh 20:29). And Paul applies this adjective to God, "according to the
   gospel of the glory of the happy [makariou] God" (1Ti 1:11. Cf. also
   Tit 2:13). The term "Beatitudes" (Latin beatus) comes close to the
   meaning of Christ here by [makarioi]. It will repay one to make a
   careful study of all the "beatitudes" in the New Testament where this
   word is employed. It occurs nine times here (3-11), though the
   beatitudes in verses 10 and 11 are very much alike. The copula is not
   expressed in either of these nine beatitudes. In each case a reason is
   given for the beatitude, "for" [hoti], that shows the spiritual quality
   involved. Some of the phrases employed by Jesus here occur in the
   Psalms, some even in the Talmud (itself later than the New Testament,
   though of separate origin). That is of small moment. "The originality
   of Jesus lies in putting the due value on these thoughts, collecting
   them, and making them as prominent as the Ten Commandments. No greater
   service can be rendered to mankind than to rescue from obscurity
   neglected moral commonplaces " (Bruce). Jesus repeated his sayings many
   times as all great teachers and preachers do, but this sermon has
   unity, progress, and consummation. It does not contain all that Jesus
   taught by any means, but it stands out as the greatest single sermon of
   all time, in its penetration, pungency, and power. The poor in spirit
   [hoi ptOchoi tOi pneumati]. Luke has only "the poor," but he means the
   same by it as this form in Matthew, "the pious in Israel, for the most
   part poor, whom the worldly rich despised and persecuted" (McNeile).
   The word used here [ptOchoi] is applied to the beggar Lazarus in Lu
   16:20, 22 and suggests spiritual destitution (from [ptOssO] to crouch,
   to cower). The other word [penes] is from [penomai], to work for one's
   daily bread and so means one who works for his living. The word
   [ptOchos] is more frequent in the New Testament and implies deeper
   poverty than [penes]. "The kingdom of heaven" here means the reign of
   God in the heart and life. This is the summum bonum and is what matters
   most.

   5:4 They that mourn [hoi penthountes]. This is another paradox. This
   verb "is most frequent in the LXX for mourning for the dead, and for
   the sorrows and sins of others" (McNeile). "There can be no comfort
   where there is no grief" (Bruce). Sorrow should make us look for the
   heart and hand of God and so find the comfort latent in the grief.

   5:5 The meek [hoi praeis]. Wycliff has it "Blessed be mild men." The
   ancients used the word for outward conduct and towards men. They did
   not rank it as a virtue anyhow. It was a mild equanimity that was
   sometimes negative and sometimes positively kind. But Jesus lifted the
   word to a nobility never attained before. In fact, the Beatitudes
   assume a new heart, for the natural man does not find in happiness the
   qualities mentioned here by Christ. The English word "meek" has largely
   lost the fine blend of spiritual poise and strength meant by the
   Master. He calls himself "meek and lowly in heart" (Mt 11:29) and Moses
   is also called meek. It is the gentleness of strength, not mere
   effeminacy. By "the earth" [ten gen] Jesus seems to mean the Land of
   Promise (Ps 37:11) though Bruce thinks that it is the whole earth. Can
   it be the solid earth as opposed to the sea or the air?

   5:6 They that hunger and thirst after righteousness [hoi peinOntes kai
   dipsOntes ten dikaiosunen]. Here Jesus turns one of the elemental human
   instincts to spiritual use. There is in all men hunger for food, for
   love, for God. It is passionate hunger and thirst for goodness, for
   holiness. The word for "filled" [chortasthesontai] means to feed or to
   fatten cattle from the word for fodder or grass like Mr 6:39 "green
   grass" [chortos chlOros].

   5:7 Obtain mercy [eleethesontai] "Sal win pitie theirsels" (Braid
   Scots). "A self-acting law of the moral world" (Bruce).

   5:8 Shall see God [ton theon opsontai]. Without holiness no man will
   see the Lord in heaven (Heb 12:14). The Beatific Vision is only
   possible here on earth to those with pure hearts. No other can see the
   King now. Sin befogs and beclouds the heart so that one cannot see God.
   Purity has here its widest sense and includes everything.

   5:9 The peacemakers [hoi eirenopoioi]. Not merely "peaceable men"
   (Wycliff) but "makkers up o' strife" (Braid Scots). It is hard enough
   to keep the peace. It is still more difficult to bring peace where it
   is not. "The perfect peacemaker is the Son of God (Eph 2:14f.)"
   (McNeile). Thus we shall be like our Elder Brother.

   5:10 That have been persecuted for righteousness' sake [hoi dediOgmenoi
   heneken dikaiosunes]. Posing as persecuted is a favourite stunt. The
   kingdom of heaven belongs only to those who suffer for the sake of
   goodness, not who are guilty of wrong.

   5:11 Falsely, for my sake [pseudomenoi heneken emou]. Codex Bezae
   changes the order of these last Beatitudes, but that is immaterial.
   What does matter is that the bad things said of Christ's followers
   shall be untrue and that they are slandered for Christ's sake. Both
   things must be true before one can wear a martyr's crown and receive
   the great reward [misthos] in heaven. No prize awaits one there who
   deserves all the evil said of him and done to him here.

   5:13 Lost its savour [mOranthei]. The verb is from [mOros] (dull,
   sluggish, stupid, foolish) and means to play the fool, to become
   foolish, of salt become tasteless, insipid (Mr 9:50). It is common in
   Syria and Palestine to see salt scattered in piles on the ground
   because it has lost its flavour, "hae tint its tang" (Braid Scots), the
   most worthless thing imaginable. Jesus may have used here a current
   proverb.

   5:15 Under the bushel [hupo ton modion]. Not a bushel. "The figure is
   taken from lowly cottage life. There was a projecting stone in the wall
   on which the lamp was set. The house consisted of a single room, so
   that the tiny light sufficed for all" (Bruce). It was not put under the
   bushel (the only one in the room) save to put it out or to hide it. The
   bushel was an earthenware grain measure. "The stand" [ten luchnian],
   not "candlestick." It is "lamp-stand" in each of the twelve examples in
   the Bible. There was the one lamp-stand for the single room.

   5:16 Even so [houtOs]. The adverb points backward to the lamp-stand.
   Thus men are to let their light shine, not to glorify themselves, but
   "your Father in heaven." Light shines to see others by, not to call
   attention to itself.

   5:17 I came not to destroy, but to fulfil [ouk elthon katalusai alla
   plerOsai]. The verb "destroy" means to "loosen down" as of a house or
   tent (2Co 5:1). Fulfil is to fill full. This Jesus did to the
   ceremonial law which pointed to him and the moral law he kept. "He came
   to fill the law, to reveal the full depth of meaning that it was
   intended to hold" (McNeile).

   5:18 One jot or one tittle [iOta hen e mia kerea]. "Not an iota, not a
   comma" (Moffatt), "not the smallest letter, not a particle" (Weymouth).
   The iota is the smallest Greek vowel, which Matthew here uses to
   represent the Hebrew yod (jot), the smallest Hebrew letter. "Tittle" is
   from the Latin titulus which came to mean the stroke above an
   abbreviated word, then any small mark. It is not certain here whether
   [kerea] means a little horn, the mere point which distinguishes some
   Hebrew letters from others or the "hook" letter Vav. Sometimes yod and
   vav were hardly distinguishable. "In Vay. R. 19 the guilt of altering
   one of them is pronounced so great that if it were done the world would
   be destroyed" (McNeile).

   5:19 Shall do and teach [poiesei kai didaxei]. Jesus puts practice
   before preaching. The teacher must apply the doctrine to himself before
   he is qualified to teach others. The scribes and Pharisees were men who
   "say and do not" (Mt 23:3), who preach but do not perform. This is
   Christ's test of greatness.

   5:20 Shall exceed [perisseusei pleion]. Overflow like a river out of
   its banks and then Jesus adds "more" followed by an unexpressed
   ablative [tes dikaiosunes], brachylogy. A daring statement on Christ's
   part that they had to be better than the rabbis. They must excel the
   scribes, the small number of regular teachers (5:21-48), and the
   Pharisees in the Pharisaic life (6:1-18) who were the separated ones,
   the orthodox pietists.

   5:22 But I say unto you [egO de legO humin]. Jesus thus assumes a tone
   of superiority over the Mosaic regulations and proves it in each of the
   six examples. He goes further than the Law into the very heart. "Raca"
   [Raka] and "Thou fool" [MOre]. The first is probably an Aramaic word
   meaning "Empty," a frequent word for contempt. The second word is Greek
   (dull, stupid) and is a fair equivalent of "raca." It is urged by some
   that [mOre] is a Hebrew word, but Field (Otium Norvicense) objects to
   that idea. "Raca expresses contempt for a man's head=you stupid! MOre
   expresses contempt for his heart and character=you scoundrel" (Bruce).
   "The hell of fire" [ten geennan tou puros], "the Gehenna of fire," the
   genitive case [tou puros] as the genus case describing Gehenna as
   marked by fire. Gehenna is the Valley of Hinnom where the fire burned
   continually. Here idolatrous Jews once offered their children to Molech
   (2Ki 23:10). Jesus finds one cause of murder to be abusive language.
   Gehenna "should be carefully distinguished from Hades [haides] which is
   never used for the place of punishment, but for the place of departed
   spirits, without reference to their moral condition" (Vincent). The
   place of torment is in Hades (Lu 16:23), but so is heaven.

   5:24 First be reconciled [prOton diallagethi]. Second aorist passive
   imperative. Get reconciled (ingressive aorist, take the initiative).
   Only example of this compound in the New Testament where usually
   [katallassO] occurs. Deissmann (Light from the Ancient East, p. 187,
   New Ed.) gives a papyrus example second century A.D. A prodigal son,
   Longinus, writes to his mother Nilus: "I beseech thee, mother, be
   reconciled [dialageti] with me." The boy is a poor speller, but with a
   broken heart he uses the identical form that Jesus does. "The verb
   denotes mutual concession after mutual hostility, an idea absent from
   [katallassO]" (Lightfoot). This because of [dia] (two, between two).

   5:25 Agree with [isthi eunoOn]. A present periphrastic active
   imperative. The verb is from [eunoos] (friendly, kindly disposed). "Mak
   up wi' yere enemy" (Braid Scots). Compromise is better than prison
   where no principle is involved, but only personal interest. It is so
   easy to see principle where pride is involved. The officer [tOi
   huperetei]. This word means "under rower" on the ship with several
   ranks of rowers, the bottom rower [hupo] under and [eressO], to row),
   the galley-slave, then any servant, the attendant in the synagogue (Lu
   4:20). Luke so describes John Mark in his relation to Barnabas and Saul
   (Ac 13:5). Then it is applied to the "ministers of the word" (Lu 1:2).

   5:26 The last farthing [ton eschaton kodranten]. A Latin word,
   quadrans, 1/4 of an as [assarion] or two mites (Mr 12:42), a vivid
   picture of inevitable punishment for debt. This is emphasized by the
   strong double negative [ou me] with the aorist subjunctive.

   5:27 Thou shalt not commit adultery [ou moicheuseis]. These quotations
   (verses 21, 27, 33) from the Decalogue (Ex 20 and De 5) are from the
   Septuagint and use [ou] and the future indicative (volitive future,
   common Greek idiom). In 5:43 the positive form, volitive future, occurs
   [agapeseis]. In 5:41 the third person [dotO] singular second aorist
   active imperative is used. In 5:38 no verb occurs.

   5:28 In his heart [en tei kardiai autou]. Not just the centre of the
   blood circulation though it means that. Not just the emotional part of
   man's nature, but here the inner man including the intellect, the
   affections, the will. This word is exceedingly common in the New
   Testament and repays careful study always. It is from a root that means
   to quiver or palpitate. Jesus locates adultery in the eye and heart
   before the outward act. Wunsche (Beitrage) quotes two pertinent
   rabbinical sayings as translated by Bruce: "The eye and the heart are
   the two brokers of sin." "Passions lodge only in him who sees." Hence
   the peril of lewd pictures and plays to the pure.

   5:29 Causeth thee to stumble [skandalizei se]. This is far better than
   the Authorized Version "Offend thee." Braid Scots has it rightly
   "ensnare ye." It is not the notion of giving offence or provoking, but
   of setting a trap or snare for one. The substantive [skandalon], from
   [skandalethron] means the stick in the trap that springs and closes the
   trap when the animal touches it. Pluck out the eye when it is a snare,
   cut off the hand, even the right hand. These vivid pictures are not to
   be taken literally, but powerfully plead for self-mastery. Bengel says:
   Non oculum, sed scandalizentem oculum. It is not mutilating of the body
   that Christ enjoins, but control of the body against sin. The man who
   plays with fire will get burnt. Modern surgery finely illustrates the
   teaching of Jesus. The tonsils, the teeth, the appendix, to go no
   further, if left diseased, will destroy the whole body. Cut them out in
   time and the life will be saved. Vincent notes that "the words scandal
   and slander are both derived from [skandalon]. And Wyc. renders, if thy
   right eye slander thee.'" Certainly slander is a scandal and a
   stumbling-block, a trap, and a snare.

   5:31 A writing of divorcement [apostasion], "a divorce certificate"
   (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an
   abbreviation of [biblion apostasiou] (Ma 19:7; Mr 10:4). Vulgate has
   here libellum repudii. The papyri use [suggraphe apostasiou] in
   commercial transactions as "a bond of release" (see Moulton and
   Milligan's Vocabulary, etc.) The written notice [biblion] was a
   protection to the wife against an angry whim of the husband who might
   send her away with no paper to show for it.

   5:32 Saving for the cause of fornication [parektos logou porneias]. An
   unusual phrase that perhaps means "except for a matter of unchastity."
   "Except on the ground of unchastity" (Weymouth), "except
   unfaithfulness" (Goodspeed), and is equivalent to [me epi porneiai] in
   Mt 19:9. McNeile denies that Jesus made this exception because Mark and
   Luke do not give it. He claims that the early Christians made the
   exception to meet a pressing need, but one fails to see the force of
   this charge against Matthew's report of the words of Jesus. It looks
   like criticism to meet modern needs.

   5:34 Swear not at all [me omosai holOs]. More exactly "not to swear at
   all" (indirect command, and aorist infinitive). Certainly Jesus does
   not prohibit oaths in a court of justice for he himself answered
   Caiaphas on oath. Paul made solemn appeals to God (1Th 5:27; 1Co
   15:31). Jesus prohibits all forms of profanity. The Jews were
   past-masters in the art of splitting hairs about allowable and
   forbidden oaths or forms of profanity just as modern Christians employ
   a great variety of vernacular "cuss-words" and excuse themselves
   because they do not use the more flagrant forms.

   5:38 An eye for an eye, and a tooth for a tooth [ophthalmon anti
   ophthalmou kai odonta anti odontos]. Note [anti] with the notion of
   exchange or substitution. The quotation is from Ex 21:24; De 19:21; Le
   24:20. Like divorce this jus talionis is a restriction upon
   unrestrained vengeance. "It limited revenge by fixing an exact
   compensation for an injury" (McNeile). A money payment is allowed in
   the Mishna. The law of retaliation exists in Arabia today.

   5:39 Resist not him that is evil [me antistenai tOi ponerOi]. Here
   again it is the infinitive (second aorist active) in indirect command.
   But is it "the evil man" or the "evil deed"? The dative case is the
   same form for masculine and neuter. Weymouth puts it "not to resist a
   (the) wicked man," Moffatt "not to resist an injury," Goodspeed "not to
   resist injury." The examples will go with either view. Jesus protested
   when smitten on the cheek (Joh 18:22). And Jesus denounced the
   Pharisees (Mt 23) and fought the devil always. The language of Jesus is
   bold and picturesque and is not to be pressed too literally. Paradoxes
   startle and make us think. We are expected to fill in the other side of
   the picture. One thing certainly is meant by Jesus and that is that
   personal revenge is taken out of our hands, and that applies to
   "lynch-law." Aggressive or offensive war by nations is also condemned,
   but not necessarily defensive war or defence against robbery and
   murder. Professional pacifism may be mere cowardice.

   5:40 Thy coat ... thy cloke also [ton chitOna sou kai to himation]. The
   "coat" is really a sort of shirt or undergarment and would be demanded
   at law. A robber would seize first the outer garment or cloke (one
   coat). If one loses the undergarment at law, the outer one goes also
   (the more valuable one).

   5:41 Shall compel thee [aggareusei]. The Vulgate has angariaverit. The
   word is of Persian origin and means public couriers or mounted
   messengers [aggaroi] who were stationed by the King of Persia at fixed
   localities, with horses ready for use, to send royal messages from one
   to another. So if a man is passing such a post-station, an official may
   rush out and compel him to go back to another station to do an errand
   for the king. This was called impressment into service. This very thing
   was done to Simon of Cyrene who was thus compelled to carry the cross
   of Christ (Mt 27:32, [eggareusan].

   5:42 Turn not thou away [me apostrapheis]. Second aorist passive
   subjunctive in prohibition. "This is one of the clearest instances of
   the necessity of accepting the spirit and not the letter of the Lord's
   commands (see vv. 32,34,38). Not only does indiscriminate almsgiving do
   little but injury to society, but the words must embrace far more than
   almsgiving" (McNeile). Recall again that Jesus is a popular teacher and
   expects men to understand his paradoxes. In the organized charities of
   modern life we are in danger of letting the milk of human kindness dry
   up.

   5:43 And hate thine enemy [kai miseseis]. This phrase is not in Le
   19:18, but is a rabbinical inference which Jesus repudiates bluntly.
   The Talmud says nothing of love to enemies. Paul in Ro 12:20 quotes Pr
   25:22 to prove that we ought to treat our enemies kindly. Jesus taught
   us to pray for our enemies and did it himself even when he hung upon
   the cross. Our word "neighbour" is "nigh-bor," one who is nigh or near
   like the Greek word [plesion] here. But proximity often means strife
   and not love. Those who have adjoining farms or homes may be positively
   hostile in spirit. The Jews came to look on members of the same tribe
   as neighbours as even Jews everywhere. But they hated the Samaritans
   who were half Jews and lived between Judea and Galilee. Jesus taught
   men how to act as neighbours by the parable of the Good Samaritan (Lu
   10:29ff.).

   5:48 Perfect [teleioi]. The word comes from [telos], end, goal, limit.
   Here it is the goal set before us, the absolute standard of our
   Heavenly Father. The word is used also for relative perfection as of
   adults compared with children.
     __________________________________________________________________

Chapter 6

   6:1 Take heed [prosechete]. The Greek idiom includes "mind" [noun]
   which is often expressed in ancient Greek and once in the Septuagint
   (Job 7:17). In the New Testament the substantive [nous] is understood.
   It means to "hold the mind on a matter," take pains, take heed.
   "Righteousness" [dikaiosunen] is the correct text in this verse. Three
   specimens of the Pharisaic "righteousness" are given (alms, prayer,
   fasting). To be seen [theathenai]. First aorist passive infinitive of
   purpose. Our word theatrical is this very word, spectacular
   performance. With your Father [para tOi patri humOn]. Literally "beside
   your Father," standing by his side, as he looks at it.

   6:2 Sound not a trumpet [me salpiseis]. Is this literal or
   metaphorical? No actual instance of such conduct has been found in the
   Jewish writings. McNeile suggests that it may refer to the blowing of
   trumpets in the streets on the occasion of public fasts. Vincent
   suggests the thirteen trumpet-shaped chests of the temple treasury to
   receive contributions (Lu 21:2). But at Winona Lake one summer a
   missionary from India named Levering stated to me that he had seen
   Hindu priests do precisely this very thing to get a crowd to see their
   beneficences. So it looks as if the rabbis could do it also. Certainly
   it was in keeping with their love of praise. And Jesus expressly says
   that "the hypocrites" [hoi hupokritai] do this very thing. This is an
   old word for actor, interpreter, one who personates another, from
   [hupokrinomai] to answer in reply like the Attic [apokrinomai]. Then to
   pretend, to feign, to dissemble, to act the hypocrite, to wear a mask.
   This is the hardest word that Jesus has for any class of people and he
   employs it for these pious pretenders who pose as perfect. They have
   received their reward [apechousin ton misthon autOn]. This verb is
   common in the papyri for receiving a receipt, "they have their receipt
   in full," all the reward that they will get, this public notoriety.
   "They can sign the receipt of their reward" (Deissmann, Bible Studies,
   p. 229). So Light from the Ancient East, pp. 110f. [Apoche] means
   "receipt." So also in 6:5.

   6:4 In secret [tOi kruptOi]. The Textus Receptus added the words [en
   tOi phanerOi] (openly) here and in 6:6, but they are not genuine. Jesus
   does not promise a public reward for private piety.

   6:5 In the synagogues and in the corners of the streets [en tais
   sunagOgais kai en tais gOniais tOn plateiOn]. These were the usual
   places of prayer (synagogues) and the street corners where crowds
   stopped for business or talk. If the hour of prayer overtook a Pharisee
   here, he would strike his attitude of prayer like a modern Moslem that
   men might see that he was pious.

   6:6 Into thy closet [eis to tameion]. The word is a late syncopated
   form of [tamieion] from [tamias] (steward) and the root [tam-] from
   [temnO], to cut. So it is a store-house, a separate apartment, one's
   private chamber, closet, or "den" where he can withdraw from the world
   and shut the world out and commune with God.

   6:7 Use not vain repetitions [me battalogesete]. Used of stammerers who
   repeat the words, then mere babbling or chattering, empty repetition.
   The etymology is uncertain, but it is probably onomatopoetic like
   "babble." The worshippers of Baal on Mount Carmel (1Ki 8:26) and of
   Diana in the amphitheatre at Ephesus who yelled for two hours (Ac
   19:34) are examples. The Mohammedans may also be cited who seem to
   think that they "will be heard for their much speaking" [en tei
   polulogiai]. Vincent adds "and the Romanists with their paternosters
   and avast." The Syriac Sinaitic has it: "Do not be saying idle things."
   Certainly Jesus does not mean to condemn all repetition in prayer since
   he himself prayed three times in Gethsemane "saying the same words
   again" (Mt 26:44). "As the Gentiles do," says Jesus. "The Pagans
   thought that by endless repetitions and many words they would inform
   their gods as to their needs and weary them (fatigare deos') into
   granting their requests" (Bruce).

   6:9 After this manner therefore pray ye [houtOs oun proseuchesthe
   humeis]. "You" expressed in contrast with "the Gentiles." It should be
   called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray
   as he gives them a model. He himself did not use it as a liturgy (cf.
   Joh 17). There is no evidence that Jesus meant it for liturgical use by
   others. In Lu 11:2-4 practically the same prayer though briefer is
   given at a later time by Jesus to the apostles in response to a request
   that he teach them how to pray. McNeile argues that the form in Luke is
   the original to which Matthew has made additions: "The tendency of
   liturgical formulas is towards enrichment rather than abbreviation."
   But there is no evidence whatever that Jesus designed it as a set
   formula. There is no real harm in a liturgical formula if one likes it,
   but no one sticks to just one formula in prayer. There is good and not
   harm in children learning and saying this noble prayer. Some people are
   disturbed over the words "Our Father" and say that no one has a right
   to call God Father who has not been "born again." But that is to say
   that an unconverted sinner cannot pray until he is converted, an absurd
   contradiction. God is the Father of all men in one sense; the
   recognition of Him as the Father in the full sense is the first step in
   coming back to him in regeneration and conversion.

   Hallowed be thy name [hagiasthetO to onoma sou]. In the Greek the verb
   comes first as in the petitions in verse 10. They are all aorist
   imperatives, punctiliar action expressing urgency.

   6:11 Our daily bread [ton arton hemOn ton epiousion]. This adjective
   "daily" [epiousion] coming after "Give us this day" [dos hemOEn
   semeron] has given expositors a great deal of trouble. The effort has
   been made to derive it from [epi] and [On] [ousa]. It clearly comes
   from [epi] and [iOn] [epi] and [eimi] like [tei epiousei] ("on the
   coming day," "the next day," Ac 16:12). But the adjective [epiousios]
   is rare and Origen said it was made by the Evangelists Matthew and Luke
   to reproduce the idea of an Aramaic original. Moulton and Milligan,
   Vocabulary say: "The papyri have as yet shed no clear light upon this
   difficult word (Mt 6:11; Lu 11:3), which was in all probability a new
   coinage by the author of the Greek Q to render his Aramaic Original"
   (this in 1919). Deissmann claims that only about fifty purely New
   Testament or "Christian" words can be admitted out of the more than
   5,000 used. "But when a word is not recognizable at sight as a Jewish
   or Christian new formation, we must consider it as an ordinary Greek
   word until the contrary is proved. [Epiousios] has all the appearance
   of a word that originated in trade and traffic of the everyday life of
   the people (cf. my hints in Neutestamentliche Studien Georg Heinrici
   dargebracht, Leipzig, 1914, pp. 118f.). The opinion here expressed has
   been confirmed by A. Debrunner's discovery (Theol. Lit. Ztg. 1925, Col.
   119) of [epiousios] in an ancient housekeeping book" (Light from the
   Ancient East, New ed. 1927, p. 78 and note 1). So then it is not a word
   coined by the Evangelist or by Q to express an Aramaic original. The
   word occurs also in three late MSS. after 2Macc. 1:8, [tous epiousious]
   after [tous artous]. The meaning, in view of the kindred participle
   [epiousei] in Ac 16:12, seems to be "for the coming day," a daily
   prayer for the needs of the next day as every housekeeper understands
   like the housekeeping book discovered by Debrunner.

   6:12 Our debts [ta opheilemata hemOn]. Luke (Lu 11:4) has "sins"
   [hamartias]. In the ancient Greek [opheilema] is common for actual
   legal debts as in Ro 4:4, but here it is used of moral and spiritual
   debts to God. "Trespasses" is a mistranslation made common by the
   Church of England Prayer Book. It is correct in verse 14 in Christ's
   argument about prayer, but it is not in the Model Prayer itself. See Mt
   18:28, 30 for sin pictured again by Christ "as debt and the sinner as a
   debtor" (Vincent). We are thus described as having wronged God. The
   word [opheile] for moral obligation was once supposed to be peculiar to
   the New Testament. But it is common in that sense in the papyri
   (Deismann, Bible Studies, p. 221; Light from the Ancient East, New ed.,
   p. 331). We ask forgiveness "in proportion as" [hOs] we also have
   forgiven those in debt to us, a most solemn reflection. [Aphekamen] is
   one of the three k aorists [etheka, edOka, heka]. It means to send
   away, to dismiss, to wipe off.

   6:13 And bring us not into temptation [kai me eisenegkeis eis
   peirasmon]. "Bring" or "lead" bothers many people. It seems to present
   God as an active agent in subjecting us to temptation, a thing
   specifically denied in Jas 1:13. The word here translated "temptation"
   [peirasmon] means originally "trial" or "test" as in Jas 1:2 and
   Vincent so takes it here. Braid Scots has it: "And lat us no be
   siftit." But God does test or sift us, though he does not tempt us to
   evil. No one understood temptation so well as Jesus for the devil
   tempted him by every avenue of approach to all kinds of sin, but
   without success. In the Garden of Gethsemane Jesus will say to Peter,
   James, and John: "Pray that ye enter not into temptation" (Lu 22:40).
   That is the idea here. Here we have a "Permissive imperative" as
   grammarians term it. The idea is then: "Do not allow us to be led into
   temptation." There is a way out (1Co 10:13), but it is a terrible risk.

   From the evil one [apo tou ponerou]. The ablative case in the Greek
   obscures the gender. We have no way of knowing whether it is [ho
   poneros] (the evil one) or [to poneron] (the evil thing). And if it is
   masculine and so [ho poneros], it can either refer to the devil as the
   Evil One par excellence or the evil man whoever he may be who seeks to
   do us ill. The word [poneros] has a curious history coming from [ponos]
   (toil) and [poneO] (to work). It reflects the idea either that work is
   bad or that this particular work is bad and so the bad idea drives out
   the good in work or toil, an example of human depravity surely.

   The Doxology is placed in the margin of the Revised Version. It is
   wanting in the oldest and best Greek manuscripts. The earliest forms
   vary very much, some shorter, some longer than the one in the
   Authorized Version. The use of a doxology arose when this prayer began
   to be used as a liturgy to be recited or to be chanted in public
   worship. It was not an original part of the Model Prayer as given by
   Jesus.

   6:14 Trespasses [paraptOmata]. This is no part of the Model Prayer. The
   word "trespass" is literally "falling to one side," a lapse or
   deviation from truth or uprightness. The ancients sometimes used it of
   intentional falling or attack upon one's enemy, but "slip" or "fault"
   (Ga 6:1) is the common New Testament idea. [Parabasis] (Ro 5:14) is a
   positive violation, a transgression, conscious stepping aside or
   across.

   6:16 Of a sad countenance [skuthrOpoi]. Only here and Lu 24:17 in the
   N.T. It is a compound of [skuthros] (sullen) and [ops] (countenance).
   These actors or hypocrites "put on a gloomy look" (Goodspeed) and, if
   necessary, even "disfigure their faces" [aphanizousin ta prosOpa
   autOn], that they may look like they are fasting. It is this pretence
   of piety that Jesus so sharply ridicules. There is a play on the Greek
   words [aphanizousi] (disfigure) and [phanOsin] (figure). They conceal
   their real looks that they may seem to be fasting, conscious and
   pretentious hypocrisy.

   6:18 In secret [en tOi kruphaiOi]. Here as in 6:4, 6 the Textus
   Receptus adds [en tOi phanerOi] (openly), but it is not genuine. The
   word [kruphaios] is here alone in the New Testament, but occurs four
   times in the Septuagint.

   6:19 Lay not up for yourselves treasures [me thesaurizete humin
   thesaurous]. Do not have this habit [me] and the present imperative).
   See on Mt 2:11 for the word "treasure." Here there is a play on the
   word, "treasure not for yourselves treasures." Same play in verse 20
   with the cognate accusative. In both verses [humin] is dative of
   personal interest and is not reflexive, but the ordinary personal
   pronoun. Wycliff has it: "Do not treasure to you treasures."

   Break through [diorussousin]. Literally "dig through." Easy to do
   through the mud walls or sun-dried bricks. Today they can pierce steel
   safes that are no longer safe even if a foot thick. The Greeks called a
   burglar a "mud-digger" [toichoruchos].

   6:20 Rust [brOsis]. Something that "eats" [bibrOskO] or "gnaws" or
   "corrodes."

   6:22 Single [haplous]. Used of a marriage contract when the husband is
   to repay the dowry "pure and simple" [ten phernen haplen], if she is
   set free; but in case he does not do so promptly, he is to add interest
   also (Moulton and Milligan's Vocabulary, etc.). There are various other
   instances of such usage. Here and in Lu 11:34 the eye is called
   "single" in a moral sense. The word means "without folds" like a piece
   of cloth unfolded, simplex in Latin. Bruce considers this parable of
   the eye difficult. "The figure and the ethical meaning seem to be mixed
   up, moral attributes ascribed to the physical eye which with them still
   gives light to the body. This confusion may be due to the fact that the
   eye, besides being the organ of vision, is the seat of expression,
   revealing inward dispositions." The "evil" eye [poneros] may be
   diseased and is used of stinginess in the LXX and so [haplous] may
   refer to liberality as Hatch argues (Essays in Biblical Greek, p. 80).
   The passage may be elliptical with something to be supplied. If our
   eyes are healthy we see clearly and with a single focus (without
   astigmatism). If the eyes are diseased (bad, evil), they may even be
   cross-eyed or cock-eyed. We see double and confuse our vision. We keep
   one eye on the hoarded treasures of earth and roll the other proudly up
   to heaven. Seeing double is double-mindedness as is shown in verse 24.

   6:24 No man can serve two masters [oudeis dunatai dusi kuriois
   douleuein]. Many try it, but failure awaits them all. Men even try "to
   be slaves to God and mammon" [TheOi douleuein kai mamOnai]. Mammon is a
   Chaldee, Syriac, and Punic word like Plutus for the money-god (or
   devil). The slave of mammon will obey mammon while pretending to obey
   God. The United States has had a terrible revelation of the power of
   the money-god in public life in the Sinclair-Fall-Teapot-Air-Dome-Oil
   case. When the guide is blind and leads the blind, both fall into the
   ditch. The man who cannot tell road from ditch sees falsely as Ruskin
   shows in Modern Painters. He will hold to one [henos anthexetai]. The
   word means to line up face to face [anti] with one man and so against
   the other.

   6:25 Be not anxious for your life [me merimnate tei psuchei h-mOn].
   This is as good a translation as the Authorized Version was poor; "Take
   no thought for your life." The old English word "thought" meant anxiety
   or worry as Shakespeare says:

   "The native hue of resolution Is sicklied o'er with the pale cast of
   thought."

   Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was
   put in trouble and died with thought and anguish." But words change
   with time and now this passage is actually quoted (Lightfoot) "as an
   objection to the moral teaching of the Sermon on the Mount, on the
   ground that it encouraged, nay, commanded, a reckless neglect of the
   future." We have narrowed the word to mere planning without any notion
   of anxiety which is in the Greek word. The verb [merimnaO] is from
   [meris, merizO], because care or anxiety distracts and divides. It
   occurs in Christ's rebuke to Martha for her excessive solicitude about
   something to eat (Lu 10:41). The notion of proper care and forethought
   appears in 1Co 7:32; 12:25; Php 2:20. It is here the present imperative
   with the negative, a command not to have the habit of petulant worry
   about food and clothing, a source of anxiety to many housewives, a word
   for women especially as the command not to worship mammon may be called
   a word for men. The command can mean that they must stop such worry if
   already indulging in it. In verse 31 Jesus repeats the prohibition with
   the ingressive aorist subjunctive: "Do not become anxious," "Do not
   grow anxious." Here the direct question with the deliberative
   subjunctive occurs with each verb [phagOmen, piOmen, peribalOmetha].
   This deliberative subjunctive of the direct question is retained in the
   indirect question employed in verse 25. A different verb for clothing
   occurs, both in the indirect middle [peribalOmetha], fling round
   ourselves in 31, [endusesthe], put on yourselves in 25).

   For your life [tei psuchei]. "Here [psuchei] stands for the life
   principle common to man and beast, which is embodied in the [sOma]: the
   former needs food, the latter clothing" (McNeile). [Psuche] in the
   Synoptic Gospels occurs in three senses (McNeile): either the life
   principle in the body as here and which man may kill (Mr 3:4) or the
   seat of the thoughts and emotions on a par with [kardia] and [dianoia]
   (Mt 22:37) and [pneuma] (Lu 1:46; cf. Joh 12:27; 13:21) or something
   higher that makes up the real self (Mt 10:28; 16:26). In Mt 16:25 (Lu
   9:25) [psuche] appears in two senses paradoxical use, saving life and
   losing it.

   6:27 Unto his stature [epi ten helikian autou]. The word [helikian] is
   used either of height (stature) or length of life (age). Either makes
   good sense here, though probably "stature" suits the context best.
   Certainly anxiety will not help either kind of growth, but rather
   hinder by auto-intoxication if nothing more. This is no plea for
   idleness, for even the birds are diligent and the flowers grow.

   6:28 The lilies of the field [ta krina tou agrou]. The word may include
   other wild flowers besides lilies, blossoms like anemones, poppies,
   gladioli, irises (McNeile).

   6:29 Was not arrayed [oude periebaleto]. Middle voice and so "did not
   clothe himself," "did not put around himself."

   6:30 The grass of the field [ton chorton tou agrou]. The common grass
   of the field. This heightens the comparison.

   6:33 First his kingdom [prOton ten basileian]. This in answer to those
   who see in the Sermon on the Mount only ethical comments. Jesus in the
   Beatitudes drew the picture of the man with the new heart. Here he
   places the Kingdom of God and his righteousness before temporal
   blessings (food and clothing).

   6:34 For the morrow [eis ten aurion]. The last resort of the anxious
   soul when all other fears are allayed. The ghost of tomorrow stalks out
   with all its hobgoblins of doubt and distrust.
     __________________________________________________________________

Chapter 7

   7:1 Judge not [me krinete]. The habit of censoriousness, sharp, unjust
   criticism. Our word critic is from this very word. It means to
   separate, distinguish, discriminate. That is necessary, but pre-judice
   (prejudgment) is unfair, captious criticism.

   7:3 The mote [to karphos]. Not dust, but a piece of dried wood or
   chaff, splinter (Weymouth, Moffatt), speck (Goodspeed), a very small
   particle that may irritate. The beam [ten dokon]. A log on which planks
   in the house rest (so papyri), joist, rafter, plank (Moffatt), pole
   sticking out grotesquely. Probably a current proverb quoted by Jesus
   like our people in glass houses throwing stones. Tholuck quotes an
   Arabic proverb: "How seest thou the splinter in thy brother's eye, and
   seest not the cross-beam in thine eye?"

   7:5 Shalt thou see clearly [diablepseis]. Only here and Lu 6:42 and Mr
   8:25 in the New Testament. Look through, penetrate in contrast to
   [blepeis], to gaze at, in verse 3. Get the log out of your eye and you
   will see clearly how to help the brother get the splinter out
   [ekbalein] of his eye.

   7:6 That which is holy unto the dogs [to hagion tois kusin]. It is not
   clear to what "the holy" refers, to ear-rings or to amulets, but that
   would not appeal to dogs. Trench (Sermon on the Mount, p. 136) says
   that the reference is to meat offered in sacrifice that must not be
   flung to dogs: "It is not that the dogs would not eat it, for it would
   be welcome to them; but that it would be a profanation to give it to
   them, thus to make it a skubalon, Ex 22:31." The yelping dogs would
   jump at it. Dogs are kin to wolves and infest the streets of oriental
   cities. Your pearls before the swine [tous margaritas h-mOn emprosthen
   tOn choirOn]. The word pearl we have in the name Margarita (Margaret).
   Pearls look a bit like peas or acorns and would deceive the hogs until
   they discovered the deception. The wild boars haunt the Jordan Valley
   still and are not far removed from bears as they trample with their
   feet and rend with their tusks those who have angered them.

   7:9 Loaf--stone [arton--lithon]. Some stones look like loaves of bread.
   So the devil suggested that Jesus make loaves out of stones (Mt 4:3).

   7:10 Fish--serpent [ichthun--ophin]. Fish, common article of food, and
   water-snakes could easily be substituted. Anacoluthon in this sentence
   in the Greek.

   7:11 How much more [posOi mallon]. Jesus is fond of the a fortiori
   argument.

   7:12 That men should do unto you [hina poiOsin h-mOEn hoi anthrOpoi].
   Luke (Lu 6:31) puts the Golden Rule parallel with Mt 5:42. The negative
   form is in Tobit 4:15. It was used by Hillel, Philo, Isocrates,
   Confucius. "The Golden Rule is the distilled essence of that
   fulfilment' (5:17) which is taught in the sermon" (McNeile). Jesus puts
   it in positive form.

   7:13 By the narrow gate [dia tes stenes pules]. The Authorized Version
   "at the strait gate" misled those who did not distinguish between
   "strait" and "straight." The figure of the Two Ways had a wide
   circulation in Jewish and Christian writings (cf. De 30:19; Jer 21:8;
   Ps 1). See the Didache i-vi; Barnabas xviii-xx. "The narrow gate" is
   repeated in verse 14 and straitened the way [tethlimmene he hodos]
   added. The way is "compressed," narrowed as in a defile between high
   rocks, a tight place like [stenochOria] in Ro 8:35. "The way that leads
   to life involves straits and afflictions" (McNeile). Vincent quotes the
   Pinax or Tablet of Cebes, a contemporary of Socrates: "Seest thou not,
   then, a little door, and a way before the door, which is not much
   crowded, but very few travel it? This is the way that leadeth unto true
   culture." "The broad way" [euruchOros] is in every city, town, village,
   with the glaring white lights that lure to destruction.

   7:15 False prophets [tOn pseudoprophetOn]. There were false prophets in
   the time of the Old Testament prophets. Jesus will predict "false
   Messiahs and false prophets" (Mt 24:24) who will lead many astray. They
   came in due time posing as angels of light like Satan, Judaizers (2Co
   11:13ff.) and Gnostics (1Jo 4:1; 1Ti 4:1). Already false prophets were
   on hand when Jesus spoke on this occasion (cf. Ac 13:6; 2Pe 2:1). In
   outward appearance they look like sheep in the sheep's clothing which
   they wear, but within they are "ravening wolves" [lukoi harpages],
   greedy for power, gain, self. It is a tragedy that such men and women
   reappear through the ages and always find victims. Wolves are more
   dangerous than dogs and hogs.

   7:16 By their fruits ye shall know them [apo tOn karpOn autOn
   epignOsesthe]. From their fruits you will recognize them." The verb
   "know " [ginOskO] has [epi] added, fully know. The illustrations from
   the trees and vines have many parallels in ancient writers.

   7:20 See on Mt 7:16.

   7:21 Not--but [ou--all']. Sharp contrast between the mere talker and
   the doer of God's will.

   7:22 Did we not prophesy in thy name? [ou tOi sOi onomati
   epropheteusamen;]. The use of [ou] in the question expects the
   affirmative answer. They claim to have prophesied (preached) in
   Christ's name and to have done many miracles. But Jesus will tear off
   the sheepskin and lay bare the ravening wolf. "I never knew you"
   [oudepote egnOn h-mas]. "I was never acquainted with you" (experimental
   knowledge). Success, as the world counts it, is not a criterion of
   one's knowledge of Christ and relation to him. "I will profess unto
   them" [homologesO autois], the very word used of profession of Christ
   before men (Mt 10:32). This word Jesus will use for public and open
   announcement of their doom.

   7:24 And doeth them [kai poiei autous]. That is the point in the
   parable of the wise builder, "who digged and went deep, and laid a
   foundation upon the rock" (Lu 6:48).

   7:25 Was founded [tethemeliOto]. Past perfect indicative passive state
   of completion in the past. It had been built upon the rock and it
   stood. No augment.

   7:26 And doeth them not [kai me poiOn autous]. The foolish builder put
   his house on the sands that could not hold in the storm. One is
   reminded of the words of Jesus at the beginning of the Sermon in 5:19
   about the one "who does and teaches." Hearing sermons is a dangerous
   business if one does not put them into practice.

   7:28 The multitudes were astonished [exeplessonto hoi ochloi]. They
   listened spell-bound to the end and were left amazed. Note the
   imperfect tense, a buzz of astonishment. The verb means literally "were
   struck out of themselves."

   7:29 And not as their scribes [kai ouch hOs hoi grammateis autOn]. They
   had heard many sermons before from the regular rabbis in the
   synagogues. We have specimens of these discourses preserved in the
   Mishna and Gemara, the Jewish Talmud when both were completed, the
   driest, dullest collection of disjounted comments upon every
   conceivable problem in the history of mankind. The scribes quoted the
   rabbis before them and were afraid to express an idea without
   bolstering it up by some predecessor. Jesus spoke with the authority of
   truth, the reality and freshness of the morning light, and the power of
   God's Spirit. This sermon which made such a profound impression ended
   with the tragedy of the fall of the house on the sand like the crash of
   a giant oak in the forest. There was no smoothing over the outcome.
     __________________________________________________________________

Chapter 8

   8:2 If thou wilt [ean theleis]. The leper knew that Jesus had the power
   to heal him. His doubt was about his willingness. "Men more easily
   believe in miraculous power than in miraculous love" (Bruce). This is a
   condition of the third class (undetermined, but with prospect of being
   determined), a hopeful doubt at any rate. Jesus accepted his challenge
   by "I will." The command to "tell no one" was to suppress excitement
   and prevent hostility.

   8:5 Unto him [autOi]. Dative in spite of the genitive absolute
   [eiselthontos autou] as in verse 1, a not infrequent Greek idiom,
   especially in the koine.

   8:6 Grievously tormented [deinOs basanizomenos]. Participle present
   passive from root [basanos] (see on Mt 4:24). The boy [pais], slave
   [doulos], Lu 7:2), was a bedridden [bebletai], perfect passive
   indicative of [ballO] paralytic.

   8:7 I will come and heal him [egO elthOn therapeusO auton]. Future
   indicative, not deliberative subjunctive in question (McNeile). The
   word here for heal [therapeusO] means first to serve, give medical
   attention, then cure, restore to health. The centurion uses the more
   definite word for healing [iathesetai] 8:8) as Matthew does in 8:13
   [iathe]. Luke (Lu 9:11), like a physician, says that Jesus healed
   [iato] those in need of treatment [therapeias], but the distinction is
   not always observed. In Ac 28:8 Luke uses [iasato] of the miraculous
   healings in Malta by Paul while he employs [etherapeuonto] (Ac 28:9)
   apparently of the practice of Luke the physician (so W. M. Ramsay).
   Matthew represents the centurion himself as speaking to Jesus while
   Luke has it that two committees from the centurion brought the
   messages, apparently a more detailed narrative. What one does through
   others he does himself as Pilate "scourged Jesus" (had him scourged).

   8:9 For I also am a man under authority [kai gar egO anthrOpos hupo
   exousian]. "Also" is in the text, though the [kai] here may mean
   "even," even I in my subordinate position have soldiers under me. As a
   military man he had learned obedience to his superiors and so expected
   obedience to his commands, instant obedience (aorist imperatives and
   aoristic present indicatives). Hence his faith in Christ's power over
   the illness of the boy even without coming. Jesus had only to speak
   with a word (8:8), say the word, and it would be done.

   8:10 So great faith [tosauten pistin]. In a Roman centurion and greater
   than in any of the Jews. In like manner Jesus marvelled at the great
   faith of the Canaanitish woman (Mt 15:28).

   8:11 Sit down [anaklithesontai]. Recline at table on couches as Jews
   and Romans did. Hence Leonardo da Vinci's famous picture of the Last
   Supper is an anachronism with all seated at table in modern style.

   8:12 The sons of the kingdom [hoi huioi tes basileias]. A favourite
   Hebrew idiom like "son of hell" (Mt 23:15), "sons of this age" (Lu
   16:8). The Jews felt that they had a natural right to the privileges of
   the kingdom because of descent from Abraham (Mt 3:9). But mere natural
   birth did not bring spiritual sonship as the Baptist had taught before
   Jesus did.

   Into the outer darkness [eis to skotos to exOteron]. Comparative
   adjective like our "further out," the darkness outside the limits of
   the lighted palace, one of the figures for hell or punishment (Mt
   23:13; 25:30). The repeated article makes it bolder and more
   impressive, "the darkness the outside," there where the wailing and
   gnashing of teeth is heard in the thick blackness of night.

   8:14 Lying sick of a fever [biblemenen kai puressousan]. Two
   participles, bedridden (perfect passive of [ballO] and burning with
   fever (present active). How long the fever had had her we have no means
   of knowing, possibly a sudden and severe attack (Mr 1:30), as they tell
   Jesus about her on reaching the house of Peter. We are not told what
   kind of fever it was. Fever itself was considered a disease. "Fever" is
   from German feuer (fire) like the Greek [pur].

   8:15 Touched her hand [hepsato tes cheiros autes]. In loving sympathy
   as the Great Physician and like any good doctor today.

   Ministered [diekonei]. "Began to minister" (conative imperfect) at once
   to Jesus at table in gratitude and love.

   8:16 When even was come [opsias genomenes]. Genitive absolute. A
   beautiful sunset scene at the close of the Sabbath day (Mr 1:21). Then
   the crowds came as Jesus stood in the door of Peter's house (Mr 1:33;
   Mt 8:14) as all the city gathered there with the sick, "all those who
   had it bad" (see on Mt 4:24) and he healed them "with a word" [logOi].
   It was a never to be forgotten memory for those who saw it.

   8:17 Himself took our infirmities and bare our diseases [autos tas
   astheneias elaben kai tas nosous ebastasen]. A quotation from Isa 53:4.
   It is not clear in what sense Matthew applies the words in Isaiah
   whether in the precise sense of the Hebrew or in an independent manner.
   Moffatt translates it: "He took away our sicknesses, and bore the
   burden of our diseases." Goodspeed puts it: "He took our sickness and
   carried away our diseases." Deissmann (Bible Studies, pp. 102f.) thinks
   that Matthew has made a free interpretation of the Hebrew, has
   discarded the translation of the Septuagint, and has transposed the two
   Hebrew verbs so that Matthew means: "He took upon himself our pains,
   and bore our diseases." Plummer holds that "It is impossible, and also
   unnecessary, to understand what the Evangelist understood by took '
   [elaben] and bare' [ebastasen]. It at least must mean that Christ
   removed their sufferings from the sufferers. He can hardly have meant
   that the diseases were transferred to Christ." [BastazO] occurs freely
   in the papyri with the sense of lift, carry, endure, carry away (the
   commonest meaning, Moulton and Milligan, Vocabulary), pilfer. In Mt
   3:11 we have the common vernacular use to take off sandals. The Attic
   Greek did not use it in the sense of carrying off. "This passage is the
   cornerstone of the faith-cure theory, which claims that the atonement
   of Christ includes provision for bodily no less than for spiritual
   healing, and therefore insists on translating took away'" (Vincent). We
   have seen that the word [bastazO] will possibly allow that meaning, but
   I agree with McNeile: "The passage, as Mt. employs it, has no bearing
   on the doctrine of the atonement." But Jesus does show his sympathy
   with us. "Christ's sympathy with the sufferers was so intense that he
   really felt their weaknesses and pains." In our burdens Jesus steps
   under the load with us and helps us to carry on.

   8:19 A scribe [heis grammateus]. One [heis] = "a," indefinite article.
   Already a disciple as shown by "another of the disciples" [heteros tOn
   mathetOn] in 8:21. He calls Jesus "Teacher" [didaskale], but he seems
   to be a "bumptious" brother full of self-confidence and
   self-complacency. "Even one of that most unimpressionable class, in
   spirit and tendency utterly opposed to the ways of Jesus" (Bruce). Yet
   Jesus deals gently with him.

   8:20 Holes [phOleous]. A lurking hole, burrow. Nests [kataskenOseis].
   "Roosts, i.e. leafy, [skenai] for settling at night (tabernacula,
   habitacula), not nests" (McNeile). In the Septuagint it is used of God
   tabernacling in the Sanctuary. The verb [kataskenoO] is there used of
   birds (Ps 103:12).

   The Son of man [tho huios tou anthrOpou]. This remarkable expression,
   applied to himself by Jesus so often, appears here for the first time.
   There is a considerable modern literature devoted to it. "It means much
   for the Speaker, who has chosen it deliberately, in connection with
   private reflections, at whose nature we can only guess, by study of the
   many occasions on which the name is used" (Bruce). Often it means the
   Representative Man. It may sometimes stand for the Aramaic barnasha,
   the man, but in most instances that idea will not suit. Jesus uses it
   as a concealed Messianic title. It is possible that this scribe would
   not understand the phrase at all. Bruce thinks that here Jesus means
   "the unprivileged Man," worse off than the foxes and the birds. Jesus
   spoke Greek as well as Aramaic. It is inconceivable that the Gospels
   should never call Jesus "the Son of man" and always credit it to him as
   his own words if he did not so term himself, about eighty times in all,
   thirty-three in Matthew. Jesus in his early ministry, except at the
   very start in Joh 4, abstains from calling himself Messiah. This term
   suited his purpose exactly to get the people used to his special claim
   as Messiah when he is ready to make it openly.

   8:21 And bury my father [kai thapsai ton patera mou]. The first man was
   an enthusiast. This one is overcautious. It is by no means certain that
   the father was dead. Tobit urged his son Tobias to be sure to bury him:
   "Son, when I am dead, bury me" (Tobit 4:3). The probability is that
   this disciple means that, after his father is dead and buried, he will
   then be free to follow Jesus. "At the present day, an Oriental, with
   his father sitting by his side, has been known to say respecting his
   future projects: But I must first bury my father!'" (Plummer). Jesus
   wanted first things first. But even if his father was not actually
   dead, service to Christ comes first.

   8:22 Leave the dead to bury their own dead [aphes tous nekrous thapsai
   tous heautOn nekrous]. The spiritually dead are always on hand to bury
   the physically dead, if one's real duty is with Jesus. Chrysostom says
   that, while it is a good deed to bury the dead, it is a better one to
   preach Christ.

   8:24 But he was asleep [autos de ekatheuden]. Imperfect, was sleeping.
   Picturesque scene. The Sea of Galilee is 680 feet below the
   Mediterranean Sea. These sudden squalls come down from the summit of
   Hermon with terrific force [seismos megas] like an earthquake. Mark (Mr
   4:37) and Luke (Lu 8:23) term it a whirlwind [lailaps] in furious
   gusts.

   8:25 Save, Lord; we perish [Kurie, sOson, apollumetha]. More exactly,
   "Lord, save us at once (aorist), we are perishing (present linear)."

   8:27 Even the winds and the sea obey him [Kai hoi anemoi kai he
   thalassa autOi hupakouousin]. A nature miracle. Even a sudden drop in
   the wind would not at once calm the sea. "J. Weiss explains that by an
   astonishing coincidence' the storm happened to lull at the moment that
   Jesus spoke!" (McNeile). Some minds are easily satisfied by their own
   stupidities.

   8:28 The country of the Gadarenes [ten chOran tOn GadarenOn]. This is
   the correct text in Matthew while in Mr 5:1 and Lu 8:26 it is "the
   country of the Gerasenes." Dr. Thomson discovered by the lake the ruins
   of Khersa (Gerasa). This village is in the district of the city of
   Gadara some miles southeastward so that it can be called after Gerasa
   or Gadara. So Matthew speaks of "two demoniacs" while Mark and Luke
   mention only one, the leading one. "The tombs" [tOn mnemeiOn] were
   chambers cut into the mountain side common enough in Palestine then and
   now. On the eastern side of the lake the precipitous cliffs are of
   limestone formation and full of caves. It is one of the proofs that one
   is a maniac that he haunts the tombs. People shunned the region as
   dangerous because of the madmen.

   8:29 Thou Son of God [huie tou theou]. The recognition of Jesus by the
   demons is surprising. The whole subject of demonology is difficult.
   Some hold that it is merely the ancient way of describing disease. But
   that does not explain the situation here. Jesus is represented as
   treating the demons as real existences separate from the human
   personality. Missionaries in China today claim that they have seen
   demons cast out. The devil knew Jesus clearly and it is not strange
   that Jesus was recognized by the devil's agents. They know that there
   is nothing in common between them and the Son of God [hemin kai soi],
   ethical dative) and they fear torment "before the time" [pro kairou].
   Usually [ta daimonia] is the word in the New Testament for demons, but
   in 8:31 we have [hoi daimones] (the only example in the N.T.).
   [Daimonion] is a diminutive of [daimOn]. In Homer [daimOn] is used
   synonymously with [theos] and [thea]. Hesiod employed [daimOn] of men
   of the golden age as tutelary deities. Homer has the adjective
   [daimonios] usually in an evil sense. Empedocles considered the demons
   both bad and good. They were thus used to relieve the gods and
   goddesses of much rascality. Grote (History of Greece) notes that the
   Christians were thus by pagan usage justified in calling idolatry the
   worship of demons. See 1Co 10:20f.; 1Ti 4:1; Re 9:20; 16:13f. In the
   Gospels demons are the same as unclean spirits (Mr 5:12,15; 3:22,30; Lu
   4:33). The demons are disturbers (Vincent) of the whole life of man (Mr
   5:2f.; 7:25; Mt 12:45; Lu 13:11, 16).

   8:32 Rushed down the steep [hOrmesen kata tou kremnou]. Down from the
   cliff (ablative case) into the sea. Constative aorist tense. The
   influence of mind on matter is now understood better than formerly, but
   we have the mastery of the mind of the Master on the minds of the
   maniacs, the power of Christ over the demons, over the herd of hogs.
   Difficulties in plenty exist for those who see only folk-lore and
   legend, but plain enough if we take Jesus to be really Lord and
   Saviour. The incidental destruction of the hogs need not trouble us
   when we are so familiar with nature's tragedies which we cannot
   comprehend.

   8:34 That he would depart [hopOs metabei]. The whole city was excited
   over the destruction of the hogs and begged Jesus to leave, forgetful
   of the healing of the demoniacs in their concern over the loss of
   property. They cared more for hogs than for human souls, as often
   happens today.
     __________________________________________________________________

Chapter 9

   9:1 His own city [ten idian polin]. Capernaum (Mr 2:1; Mt 4:13).

   9:2 They brought [prosepheron]. Imperfect, "were bringing," graphic
   picture made very vivid by the details in Mr 2:1-4 and Lu 5:17. "Lying
   on a bed" (stretched on a couch), perfect passive participle, a little
   bed or couch [klinidion] in Lu 5:19, "a pallet" [krabatos] in Mr 2:4,
   9, 11. Thy sins are forgiven [aphientai]. Present passive indicative
   (aoristic present). Luke (Lu 5:21) has [apheOntai], Doric and Ionic
   perfect passive indicative for the Attic [apheintai], one of the
   dialectical forms appearing in the Koine.

   9:3 This man blasphemeth [houtos blasphemei]. See the sneer in "this
   fellow." "The prophet always is a scandalous, irreverent blasphemer
   from the conventional point of view" (Bruce).

   9:6 That ye may know [hina eidete]. Jesus accepts the challenge in the
   thoughts of the scribes and performs the miracle of healing the
   paralytic, who so far only had his sins forgiven, to prove his
   Messianic power on earth to forgive sins even as God does. The word
   [exousia] may mean either power or authority. He had both as a matter
   of fact. Note same word in 9:8. Then saith he to the sick of the palsy
   [tote legei tOi paralutikOi]. These words of course, were not spoken by
   Jesus. Curiously enough Matthew interjects them right in the midst of
   the sayings of Jesus in reply to the scorn of the scribes. Still more
   remarkable is the fact that Mark (Mr 2:10) has precisely the same words
   in the same place save that Matthew has added [tote], of which he is
   fond, to what Mark already had. Mark, as we know, largely reports
   Peter's words and sees with Peter's eyes. Luke has the same idea in the
   same place without the vivid historical present [legei (eipen tOi
   paralelumenOi)] with the participle in place of the adjective. This is
   one of the many proofs that both Matthew and Luke made use of Mark's
   Gospel each in his own way. Take up thy bed [aron sou ten klinen]. Pack
   up at once (aorist active imperative) the rolled-up pallet.

   9:9 At the place of toll [epi to telOnion]. The tax-office or
   custom-house of Capernaum placed here to collect taxes from the boats
   going across the lake outside of Herod's territory or from people going
   from Damascus to the coast, a regular caravan route. "Called Matthew"
   [Maththaion legomenon] and in 10:3 Matthew the publican is named as one
   of the Twelve Apostles. Mark (Mr 2:14) and Luke (Lu 5:27) call this man
   Levi. He had two names as was common, Matthew Levi. The publicans
   [telOnai] get their name in English from the Latin publicanus (a man
   who did public duty), not a very accurate designation. They were
   detested because they practised graft. Even Gabinius the proconsul of
   Syria was accused by Cicero of relieving Syrians and Jews of legitimate
   taxes for graft. He ordered some of the tax-officers removed. Already
   Jesus had spoken of the publican (5:46) in a way that shows the public
   disfavour in which they were held.

   9:10 Publicans and sinners [telOnai kai hamartOloi]. Often coupled
   together in common scorn and in contrast with the righteous [dikaioi]
   in 9:13). It was a strange medley at Levi's feast (Jesus and the four
   fisher disciples, Nathanael and Philip; Matthew Levi and his former
   companions, publicans and sinners; Pharisees with their scribes or
   students as on-lookers; disciples of John the Baptist who were fasting
   at the very time that Jesus was feasting and with such a group). The
   Pharisees criticize sharply "your teacher" for such a social breach of
   "reclining" together with publicans at Levi's feast.

   9:12 But they that are sick [alla hoi kakOs echontes]. Probably a
   current proverb about the physician. As a physician of body and soul
   Jesus was bound to come in close touch with the social outcasts.

   9:13 But go ye and learn [poreuthentes de mathete]. With biting sarcasm
   Jesus bids these preachers to learn the meaning of Ho 6:6. It is
   repeated in Mt 12:7. Ingressive aorist imperative [mathete].

   9:14 The disciples of John [hoi mathetai IOanou]. One is surprised to
   find disciples of the Baptist in the role of critics of Christ along
   with the Pharisees. But John was languishing in prison and they perhaps
   were blaming Jesus for doing nothing about it. At any rate John would
   not have gone to Levi's feast on one of the Jewish fast-days. "The
   strict asceticism of the Baptist (11:18) and of the Pharisaic rabbis
   (Lu 18:12) was imitated by their disciples" (McNeile).

   9:15 The sons of the bride-chamber [hoi huioi tou numphOnos]. It is a
   late Hebrew idiom for the wedding guests, "the friends of the
   bridegroom and all the sons of the bride-chamber" (Tos. Berak. ii. 10).
   Cf. Joh 2:29.

   9:16 Undressed cloth [rhakous agnaphou]. An unfulled, raw piece of
   woollen cloth that will shrink when wet and tear a bigger hole than
   ever. A worse rent [cheiron schisma]. Our word "schism." The "patch"
   [plerOma], filling up) thus does more harm than good.

   9:17 Old wineskins [askous palaious]. Not glass "bottles" but wineskins
   used as bottles as is true in Palestine yet, goatskins with the rough
   part inside. "Our word bottle originally carried the true meaning,
   being a bottle of leather. In Spanish bota means a leather bottle, a
   boot, and a butt. In Spain wine is still brought to market in pig-skins
   " (Vincent). The new wine will ferment and crack the dried-up old
   skins. The wine is spilled [ekcheitai], poured out.

   9:18 Is even now dead [arti eteleutesen]. Aorist tense with [arti] and
   so better, "just now died," "just dead" (Moffatt). Mark (Mr 5:23) has
   it "at the point of death," Luke (Lu 8:42) "lay a dying." It is not
   always easy even for physicians to tell when actual death has come.
   Jesus in 9:24 pointedly said, "The damsel is not dead, but sleepeth,"
   meaning that she did not die to stay dead.

   9:20 The border of his garment [tou kraspedou tou himatiou]. The hem or
   fringe of a garment, a tassel or tuft hanging from the edge of the
   outer garment according to Nu 15:38. It was made of twisted wool. Jesus
   wore the dress of other people with these fringes at the four corners
   of the outer garment. The Jews actually counted the words Jehovah One
   from the numbers of the twisted white threads, a refinement that Jesus
   had no concern for. This poor woman had an element of superstition in
   her faith as many people have, but Jesus honours her faith and cures
   her.

   9:23 The flute-players [tous auletas]. The girl was just dead, but
   already a crowd "making a tumult" [thoruboumenon] with wild wailing and
   screaming had gathered in the outer court, "brought together by various
   motives, sympathy, money, desire to share in the meat and drink going
   at such a time" (Bruce). Besides the several flute-players (voluntary
   or hired) there were probably "some hired mourning women (Jer 9:17)
   praeficae, whose duty it was to sing naenia in praise of the dead"
   (Bruce). These when put out by Jesus, "laughed him to scorn"
   [kategelOn], in a sort of loud and repeated (imperfect) guffaw of
   scorn. Jesus overcame all this repellent environment.

   9:27 As Jesus passed by [paragonti Iesou]. Associative instrumental
   case with [ekolouthesan]. It was the supreme opportunity of these two
   blind men. Note two demoniacs in Mt 8:28 and two blind men in Mt 20:30.
   See the same word [paragOn] used of Jesus in 9:9.

   9:29 Touched their eyes [hepsato tOn ophthalmOn]. The men had faith
   (9:28) and Jesus rewards their faith and yet he touched their eyes as
   he sometimes did with kindly sympathy.

   9:30 Were opened [eneOichthesan]. Triple augment (on [oi=Oi, e] and
   then on preposition [an = en]. Strictly charged them [enebrimethe
   autois]. A difficult word, compound of [en] and [brimaomai] (to be
   moved with anger). It is used of horses snorting (Aeschylus, Theb.
   461), of men fretting or being angry (Da 11:30). Allen notes that it
   occurs twice in Mark (Mr 1:43; 14:5) when Matthew omits it. It is found
   only here in Matthew. John has it twice in a different sense (Joh 11:33
   with [en heautOi]. Here and in Mr 1:32 it has the notion of commanding
   sternly, a sense unknown to ancient writers. Most manuscripts have the
   middle [enebrimesato], but Aleph and B have the passive [enebrimethe]
   which Westcott and Hort accept, but without the passive sense (cf.
   [apekrithe]. "The word describes rather a rush of deep feeling which in
   the synoptic passages showed itself in a vehement injunctive and in Joh
   11:33 in look and manner" (McNeile). Bruce translates Euthymius
   Zigabenus on Mr 1:32: "Looked severely, contracting His eyebrows, and
   shaking His head at them as they are wont to do who wish to make sure
   that secrets will be kept." "See to it, let no one know it" [horate,
   medeis ginOsketO]. Note elliptical change of persons and number in the
   two imperatives.

   9:32 A dumb man [kOphon]. Literally blunted in tongue as here and so
   dumb, in ear as in Mt 11:5 and so deaf. Homer used it of a blunted dart
   (Iliad xi. 390). Others applied it to mental dulness.

   9:34 By the prince of the devils [en tOi archonti tOn daimoniOn].
   Demons, not devils. The codex Bezae omits this verse, but it is
   probably genuine. The Pharisees are becoming desperate and, unable to
   deny the reality of the miracles, they seek to discredit them by trying
   to connect Jesus with the devil himself, the prince of the demons. They
   will renew this charge later (Mt 12:24) when Jesus will refute it with
   biting sarcasm.

   9:35 And Jesus went about [kai periegen ho Iesous]. Imperfect tense
   descriptive of this third tour of all Galilee.

   9:36 Were distressed and scattered [esan eskulmenoi kai erimmenoi].
   Periphrastic past perfect indicative passive. A sad and pitiful state
   the crowds were in. Rent or mangled as if by wild beasts. [SkullO]
   occurs in the papyri in sense of plunder, concern, vexation. "Used here
   of the common people, it describes their religious condition. They were
   harassed, importuned, bewildered by those who should have taught them;
   hindered from entering into the kingdom of heaven (23:13), laden with
   the burdens which the Pharisees laid upon them (23:3). [Erimmenoi]
   denotes men cast down and prostrate on the ground, whether from
   drunkenness, Polyb. v. 48.2, or from mortal wounds" (Allen): This
   perfect passive participle from [rhiptO], to throw down. The masses
   were in a state of mental dejection. No wonder that Jesus was moved
   with compassion [esplagchnisthe].

   9:38 That he send forth labourers [hopOs ekbalei ergatas]. Jesus turns
   from the figure of the shepherdless sheep to the harvest field ripe and
   ready for the reapers. The verb [ekballO] really means to drive out, to
   push out, to draw out with violence or without. Prayer is the remedy
   offered by Jesus in this crisis for a larger ministerial supply. How
   seldom do we hear prayers for more preachers. Sometimes God literally
   has to push or force a man into the ministry who resists his known
   duty.
     __________________________________________________________________

Chapter 10

   10:1 His twelve disciples [tous dOdeka mathetas autou]. First mention
   of the group of "learners" by Matthew and assumed as already in
   existence (note the article) as they were (Mr 3:14). They were chosen
   before the Sermon on the Mount was delivered, but Matthew did not
   mention it in connection with that sermon.

   Gave them authority [edOken autois exousian]. "Power" (Moffatt,
   Goodspeed). One may be surprised that here only the healing work is
   mentioned, though Luke (Lu 9:2) has it "to preach the kingdom of God,
   and to heal the sick." And Matthew says (Mt 10:7), "And as ye go,
   preach." Hence it is not fair to say that Matthew knows only the charge
   to heal the sick, important as that is. The physical distress was
   great, but the spiritual even greater. Power is more likely the idea of
   [exousia] here. This healing ministry attracted attention and did a
   vast deal of good. Today we have hospitals and skilled physicians and
   nurses, but we should not deny the power of God to bless all these
   agencies and to cure disease as he wills. Jesus is still the master of
   soul and body. But intelligent faith does not justify us in abstaining
   from the help of the physician who must not be confounded with the
   quack and the charlatan.

   10:2 The names of the twelve apostles [tOn dOdeka apostolOn ta
   onomata]. This is the official name (missionaries) used here by Matthew
   for the first time. The names are given here, but Matthew does not say
   that they were chosen at this time. Mark (Mr 3:13-19) and Luke (Lu
   6:12-16) state that Jesus "chose" them, "appointed" them after a night
   of prayer in the mountain and came down with them and then delivered
   the Sermon (Lu 6:17). Simon heads the list [prOtos] in all four lists
   including Ac 1:13f. He came to be first and foremost at the great
   Pentecost (Ac 2 and Ac 3). The apostles disputed a number of times as
   to which was greatest. Judas Iscariot comes last each time save that he
   is absent in Acts, being already dead. Matthew calls him the betrayer
   [ho paradidous]. Iscariot is usually explained as "man of Kerioth" down
   near Edom (Jos 15:25). Philip comes fifth and James the son of Alphaeus
   the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas
   the brother of James. Simon Zelotes is also called Simon the Canaanean
   (Zealous, Hebrew word). This is apparently their first preaching and
   healing tour without Jesus. He sends them forth by twos (Mr 6:7).
   Matthew names them in pairs, probably as they were sent out.

   10:5 These twelve Jesus sent forth [toutous tous dOdeka apesteilen ho
   Iesous]. The word "sent forth" [apesteilen] is the same root as
   "apostles." The same word reappears in 10:16. Way of the Gentiles
   [hodon ethnOn]. Objective genitive, way leading to the Gentiles. This
   prohibition against going among the Gentiles and the Samaritans was for
   this special tour. They were to give the Jews the first opportunity and
   not to prejudice the cause at this stage. Later Jesus will order them
   to go and disciple all the Gentiles (Mt 28:19).

   10:6 The lost sheep [ta probata ta apolOlota]. The sheep, the lost
   ones. Mentioned here first by Matthew. Jesus uses it not in blame, but
   in pity (Bruce). Bengel notes that Jesus says "lost" more frequently
   than "led astray." "If the Jewish nation could be brought to repentance
   the new age would dawn" (McNeile).

   10:7 As ye go, preach [poreuomenoi kerussete]. Present participle and
   present imperative. They were itinerant preachers on a "preaching
   tour," heralds [kerukes] proclaiming good news. The summary message is
   the same as that of the Baptist (3:2) that first startled the country,
   "the kingdom of heaven has drawn nigh." He echoed it up and down the
   Jordan Valley. They are to shake Galilee with it as Jesus had done
   (4:17). That same amazing message is needed today. But "the apprentice
   apostles" (Bruce) could tell not a little about the King of the Kingdom
   who was with them.

   10:9 Get you no gold [me ktesesthe]. It is not, "Do not possess" or
   "own," but "do not acquire" or "procure" for yourselves, indirect
   middle aorist subjunctive. Gold, silver, brass (copper) in a descending
   scale (nor even bronze). In your purses [eis tas zOnas h-mOn]. In your
   girdles or belts used for carrying money.

   10:10 No wallet [me peran]. Better than "scrip." It can be either a
   travelling or bread bag. Deissmann (Light from the Ancient East, pp.
   108f.) shows that it can mean the beggar's collecting bag as in an
   inscription on a monument at Kefr Hanar in Syria: "While Christianity
   was still young the beggar priest was making his rounds in the land of
   Syria on behalf of the national goddess." Deissmann also quotes a pun
   in the Didaskalia=Const. Apost. 3, 6 about some itinerant widows who
   said that they were not so much [cherai] (spouseless) as [perai]
   (pouchless). He cites also Shakespeare, Troilus and Cressida III. iii.
   145: "Time hath, my lord, a wallet at his back, wherein he puts alms
   for oblivion." For the labourer is worthy of his food [axios gar ho
   ergates tes trophes autou]. The sermon is worth the dinner, in other
   words. Luke in the charge to the seventy (Lu 10:7) has the same words
   with [misthou] (reward) instead of [trophes] (food). In 1Ti 5:18 Paul
   quotes Luke's form as scripture [he graphe] or as a well-known saying
   if confined to the first quotation. The word for workman here [ergates]
   is that used by Jesus in the prayer for labourers (Mt 9:38). The
   well-known Didache or Teaching of the Twelve (xiii) shows that in the
   second century there was still a felt need for care on the subject of
   receiving pay for preaching. The travelling sophists added also to the
   embarrassment of the situation. The wisdom of these restrictions was
   justified in Galilee at this time. Mark (Mr 6:6-13) and Luke (Lu 9:1-6)
   vary slightly from Matthew in some of the details of the instructions
   of Jesus.

   10:13 If the house be worthy [ean ei he oikia axia]. Third class
   condition. What makes a house worthy? "It would naturally be readiness
   to receive the preachers and their message" (McNeile). Hospitality is
   one of the noblest graces and preachers receive their share of it. The
   apostles are not to be burdensome as guests.

   10:14 Shake off the dust [ektinaxate ton koniorton]. Shake out, a
   rather violent gesture of disfavour. The Jews had violent prejudices
   against the smallest particles of Gentile dust, not as a purveyor of
   disease of which they did not know, but because it was regarded as the
   putrescence of death. If the apostles were mistreated by a host or
   hostess, they were to be treated as if they were Gentiles (cf. Mt
   18:17; Ac 18:6). Here again we have a restriction that was for this
   special tour with its peculiar perils.

   10:15 More tolerable [anektoteron]. The papyri use this adjective of a
   convalescent. People in their vernacular today speak of feeling
   "tolerable." The Galileans were having more privileges than Sodom and
   Gomorrah had.

   10:16 As sheep in the midst of wolves [hOs probata en mesOi lukOn]. The
   presence of wolves on every hand was a fact then and now. Some of these
   very sheep (10:6) at the end will turn out to be wolves and cry for
   Christ's crucifixion. The situation called for consummate wisdom and
   courage. The serpent was the emblem of wisdom or shrewdness,
   intellectual keenness (Ge 3:1; Ps 58:5), the dove of simplicity (Ho
   7:11). It was a proverb, this combination, but one difficult of
   realization. Either without the other is bad (rascality or
   gullibility). The first clause with [arnas] for [probata] is in Lu 10:3
   and apparently is in a Fragment of a Lost Gospel edited by Grenfell and
   Hunt. The combination of wariness and innocence is necessary for the
   protection of the sheep and the discomfiture of the wolves. For
   "harmless" [akeraioi] Moffatt and Goodspeed have "guileless," Weymouth
   "innocent." The word means "unmixed" [a] privative and [kerannumi],
   "unadulterated," "simple," "unalloyed."

   10:17 Beware of men [prosechete apo tOn anthrOpOn]. Ablative case with
   [apo]. Hold your mind [noun] understood) away from. The article with
   [anthrOpOn] points back to [lukOn] (wolves) in 10:16.

   To councils [eis sunedria]. The local courts of justice in every Jewish
   town. The word is an old one from Herodotus on for any deliberative
   body [concilium]. The same word is used for the Sanhedrin in Jerusalem.
   In their synagogues [en tois sunagOgais autOn]. Here not merely as the
   place of assembly for worship, but as an assembly of justice exercising
   discipline as when the man born blind was cast out of the synagogue
   (Joh 9:35). They were now after the exile in every town of any size
   where Jews were.

   10:19 Be not anxious [me merimnesete]. Ingressive aorist subjunctive in
   prohibition. "Do not become anxious" (Mt 6:31). "Self-defence before
   Jewish kings and heathen governors would be a terrible ordeal for
   humble Galileans. The injunction applied to cases when preparation of a
   speech would be impossible" (McNeile). "It might well alarm the bravest
   of these simple fishermen to be told that they would have to answer for
   their doings on Christ's behalf before Jewish councils and heathen
   courts" (Plummer). Christ is not talking about preparation of sermons.
   "In that hour" [en ekeinei tei hOrai], if not before. The Spirit of
   your Father will speak to you and through you (10:20). Here is no
   posing as martyr or courting a martyr's crown, but real heroism with
   full loyalty to Christ.

   10:22 Ye shall be hated [esesthe misoumenoi]. Periphrastic future
   passive, linear action. It will go on through the ages. For my name's
   sake [dia to onoma mou]. In the O.T. as in the Targums and the Talmud
   "the name" as here stands for the person (Mt 19:29; Ac 5:41; 9:16;
   15:26). "He that endureth to the end" [ho hupomeinas eis telos].
   Effective aorist participle with future indicative.

   10:23 Till the Son of man be come [heOs elthei ho huios tou anthrOpou].
   Moffatt puts it "before the Son of man arrives" as if Jesus referred to
   this special tour of Galilee. Jesus could overtake them. Possibly so,
   but it is by no means clear. Some refer it to the Transfiguration,
   others to the coming of the Holy Spirit at Pentecost, others to the
   Second Coming. Some hold that Matthew has put the saying in the wrong
   context. Others bluntly say that Jesus was mistaken, a very serious
   charge to make in his instructions to these preachers. The use of
   [heOs] with aorist subjunctive for a future event is a good Greek
   idiom.

   10:25 Beelzebub [beezeboul] according to B, [beelzeboul] by most Greek
   MSS., [beelzeboub] by many non-Greek MSS.). The etymology of the word
   is also unknown, whether "lord of a dwelling" with a pun on "the master
   of the house" [oikodespoten] or "lord of flies" or "lord of dung" or
   "lord of idolatrous sacrifices." It is evidently a term of reproach.
   "An opprobrious epithet; exact form of the word and meaning of the name
   have given more trouble to commentators than it is all worth" (Bruce).
   See Mt 12:24.

   10:26 Fear them not therefore [me oun phobethete autous]. Repeated in
   verses 28 and 31 [me phobeisthe] present middle imperative here in
   contrast with aorist passive subjunctive in the preceding
   prohibitions). Note also the accusative case with the aorist passive
   subjunctive, transitive though passive. See same construction in Lu
   12:5. In Mt 10:28 the construction is with [apo] and the ablative, a
   translation Hebraism as in Lu 12:4 (Robertson, Grammar of the Greek
   N.T. in the Light of Historical Research, p. 577).

   10:28 Destroy both soul and body in hell [kai psuchen kai sOma apolesai
   en geennei]. Note "soul" here of the eternal spirit, not just life in
   the body. "Destroy" here is not annihilation, but eternal punishment in
   Gehenna (the real hell) for which see on 5:22. Bruce thinks that the
   devil as the tempter is here meant, not God as the judge, but surely he
   is wrong. There is no more needed lesson today than the fear of God.

   10:29 Two sparrows [duo strouthia]. Diminutive of [strouthos] and means
   any small bird, sparrows in particular. They are sold today in the
   markets of Jerusalem and Jaffa. "For a farthing" [assariou] is genitive
   of price. Only here and Lu 12:6 in the N.T. Diminutive form of the
   Roman as, slightly more than half an English penny. Without your Father
   [aneu tou patros h-mOn]. There is comfort in this thought for us all.
   Our father who knows about the sparrows knows and cares about us.

   10:31 Than many sparrows [pollOn strouthiOn]. Ablative case of
   comparison with [diapherete] (our differ).

   10:32 Shall confess me [homologesei en emoi]. An Aramaic idiom, not
   Hebrew, see also Lu 12:8. So also here, "him will I also confess"
   [homologesO k'agO en autOi]. Literally this Aramaic idiom reproduced in
   the Greek means "confess in me," indicating a sense of unity with
   Christ and of Christ with the man who takes the open stand for him.

   10:33 Shall deny me [arnesetai me]. Aorist subjunctive here with
   [hostis], though future indicative [homologesei] above. Note accusative
   here (case of extension), saying "no" to Christ, complete breach. This
   is a solemn law, not a mere social breach, this cleavage by Christ of
   the man who repudiates him, public and final.

   10:34 I came not to send peace, but a sword [ouk elthon balein eirenen,
   alla machairan]. A bold and dramatic climax. The aorist infinitive
   means a sudden hurling of the sword where peace was expected. Christ
   does bring peace, not as the world gives, but it is not the force of
   compromise with evil, but of conquest over wrong, over Satan, the
   triumph of the cross. Meanwhile there will be inevitably division in
   families, in communities, in states. It is no namby-pamby
   sentimentalism that Christ preaches, no peace at any price. The Cross
   is Christ's answer to the devil's offer of compromise in world
   dominion. For Christ the kingdom of God is virile righteousness, not
   mere emotionalism.

   10:35 Set at variance [dichasai]. Literally divide in two, [dicha].
   Jesus uses Mic 7:1-6 to describe the rottenness of the age as Micah had
   done. Family ties and social ties cannot stand in the way of loyalty to
   Christ and righteous living. The daughter-in-law [numphen]. Literally
   bride, the young wife who is possibly living with the mother-in-law. It
   is a tragedy to see a father or mother step between the child and
   Christ.

   10:38 Doth not take his cross [ou lambanei ton stauron autou]. The
   first mention of cross in Matthew. Criminals were crucified in
   Jerusalem. It was the custom for the condemned person to carry his own
   cross as Jesus did till Simon of Cyrene was impressed for that purpose.
   The Jews had become familiar with crucifixion since the days of
   Antiochus Epiphanes and one of the Maccabean rulers (Alexander
   Jannaeus) had crucified 800 Pharisees. It is not certain whether Jesus
   was thinking of his own coming crucifixion when he used this figure,
   though possible, perhaps probable. The disciples would hardly think of
   that outcome unless some of them had remarkable insight.

   10:39 Shall lose it [apolesei auten]. This paradox appears in four
   forms according to Allen (I) Mt 10:39 (2) Mr 8:35; Mt 16:25; Lu 9:24
   (3) Lu 17:33 (4) Joh 12:25. The Wisdom of Sirach (Hebrew text) in 51:26
   has: "He that giveth his life findeth her (wisdom)." It is one of the
   profound sayings of Christ that he repeated many times. Plato (Gorgias
   512) has language somewhat similar though not so sharply put. The
   article and aorist participles here [ho heurOn, ho apolesas] are
   timeless in themselves just like [ho dechomenos] in verses 40 and 41.

   10:41 In the name of a prophet [eis onoma prophetou]. "Because he is a
   prophet" (Moffatt). In an Oxyrhynchus Papyrus 37 (A.D. 49) we find
   [onomati eleutherou] in virtue of being free-born. "He that receiveth a
   prophet from no ulterior motive, but simply qua prophet (ut prophetam,
   Jer.) would receive a reward in the coming age equal to that of his
   guest" (McNeile). The use of [eis] here is to be noted. In reality
   [eis] is simply [en] with the same meaning. It is not proper to say
   that [eis] has always to be translated "into." Besides these examples
   of [eis onoma] in verses 41 and 43 see Mt 12:41 [eis to kerugma IOna]
   (see Robertson's Grammar, p. 593). Unto one of these little ones [hena
   tOn mikrOn toutOn]. Simple believers who are neither apostles,
   prophets, or particularly righteous, just "learners," "in the name of a
   disciple" [eis onoma mathetou]. Alford thinks that some children were
   present (cf. Mt 18:2-6).
     __________________________________________________________________

Chapter 11

   11:1 He departed thence to teach and preach [metebe ekeithen tou
   didaskein kai kerussein]. In five instances (7:28; 11:1; 13:53; 19:1;
   26:1) after great discourses by Jesus "the transition to what follows
   is made with the formula, And it came to pass when Jesus had ended'"
   (McNeile). This is a wrong chapter division, for 11:1 belongs with the
   preceding section. "Commanding" [diatassOn], complementary participle
   with [etelesen], means giving orders in detail [dia-] for each of them.
   Note both "teach and preach" as in 4:23. Where did Jesus go? Did he
   follow behind the twelve as he did with the seventy "whither he himself
   was about to come" (Lu 10:1)? Bruce holds with Chrysostom that Jesus
   avoided the places where they were, giving them room and time to do
   their work. But, if Jesus himself went to the chief cities of Galilee
   on this tour, he would be compelled to touch many of the same points.
   Jesus would naturally follow behind at some distance. At the end of the
   tour the apostles come together in Capernaum and tell Jesus all that
   they had done and that they had taught (Mr 6:30). Matthew follows the
   general outline of Mark, but the events are not grouped in
   chronological order here.

   11:2 John heard in the prison [ho de IOanes akousas en tOi
   desmOteriOi]. Probably (Lu 7:18) the raising of the son of the widow of
   Nain. The word for prison here is the place where one was kept bound
   (Ac 5:21,23; 16:26). See Mt 4:12. It was in Machaerus east of the Dead
   Sea which at this time belonged to the rule of Herod Antipas (Jos. Ant.
   XVIII. v.2). John's disciples had access to him. So he sent word by
   [dia], not [duo] as in Lu 7:19) them to Jesus.

   11:3 He that cometh [ho erchomenos]. This phrase refers to the Messiah
   (Mr 11:9; Lu 13:35; 19:38; Heb 10:37; Ps 118:26; Da 7:13). Some rabbis
   applied the phrase to some forerunner of the kingdom (McNeile). Was
   there to be "another" [heteron] after Jesus? John had been in prison
   "long enough to develop a prison mood" (Bruce). It was once clear
   enough to him, but his environment was depressing and Jesus had done
   nothing to get him out of Machaerus (see chapter IX in my John the
   Loyal). John longed for reassurance.

   11:4 The things which ye do hear and see [ha akouete kai blepete]. This
   symbolical message was for John to interpret, not for them.

   11:5 And the dead are raised up [kai nekroi egeirontai]. Like that of
   the son of the widow of Nain. Did he raise the dead also on this
   occasion? "Tell John your story over again and remind him of these
   prophetic texts, Isa 35:5; 61:1" (Bruce). The items were convincing
   enough and clearer than mere eschatological symbolism. "The poor" in
   particular have the gospel, a climax.

   11:6 Whosoever shall find none occasion of stumbling in me [hos an me
   skandalisthei en emoi]. Indefinite relative clause with first aorist
   passive subjunctive. This beatitude is a rebuke to John for his doubt
   even though in prison. Doubt is not a proof of superior intellect,
   scholarship, or piety. John was in the fog and that is the time not to
   make serious decisions. "In some way even the Baptist had found some
   occasion of stumbling in Jesus" (Plummer).

   11:7 As these went their way [toutOn poreuomenOn]. Present participle
   genitive absolute. The eulogy of Jesus was spoken as the two disciples
   of John were going away. Is it a matter of regret that they did not
   hear this wondrous praise of John that they might cheer him with it?
   "It may almost be called the funeral oration of the Baptist, for not
   long afterwards Herodias compassed his death" (Plummer). A reed shaken
   by the wind [kalamon hupo anemou saleuomenon]. Latin calamus. Used of
   the reeds that grew in plenty in the Jordan Valley where John preached,
   of a staff made of a reed (Mt 27:29), as a measuring rod (Re 11:1), of
   a writer's pen (3Jo 1:13). The reeds by the Jordan bent with the wind,
   but not so John.

   11:9 And much more than a prophet [kai perissoteron prophetou].
   Ablative of comparison after [perissoteron] itself comparative though
   meaning exceeding (surrounded by, overflowing). John had all the great
   qualities of the true prophet: "Vigorous moral conviction, integrity,
   strength of will, fearless zeal for truth and righteousness" (Bruce).
   And then he was the Forerunner of the Messiah (Mal 3:1).

   11:11 He that is but little [ho mikroteros]. The Authorized Version
   here has it better, "he that is least." The article with the
   comparative is a growing idiom in the vernacular Koine for the
   superlative as in the modern Greek it is the only idiom for the
   superlative (Robertson, Grammar of the Greek N.T., p. 668). The papyri
   and inscriptions show the same construction. The paradox of Jesus has
   puzzled many. He surely means that John is greater [meizOn] than all
   others in character, but that the least in the kingdom of heaven
   surpasses him in privilege. John is the end of one age, "until John"
   (11:14), and the beginning of the new era. All those that come after
   John stand upon his shoulders. John is the mountain peak between the
   old and the new.

   11:12 Suffereth violence [biazetai]. This verb occurs only here and in
   Lu 16:16 in the N.T. It seems to be middle in Luke and Deissmann (Bible
   Studies, p. 258) quotes an inscription "where [biazomai] is without
   doubt reflexive and absolute" as in Lu 16:16. But there are numerous
   papyri examples where it is passive (Moulton and Milligan, Vocabulary,
   etc.) so that "there seems little that promises decisive help for the
   difficult Logion of Mt 11:12; Lu 16:16." So then in Mt 11:12 the form
   can be either middle or passive and either makes sense, though a
   different sense. The passive idea is that the kingdom is forced, is
   stormed, is taken by men of violence like "men of violence take it by
   force" [biastai harpazousin auten] or seize it like a conquered city.
   The middle voice may mean "experiences violence" or "forces its way"
   like a rushing mighty wind (so Zahn holds). These difficult words of
   Jesus mean that the preaching of John "had led to a violent and
   impetuous thronging to gather round Jesus and his disciples" (Hort,
   Judaistic Christianity, p. 26).

   11:14 This is Elijah [autos estin Eleias]. Jesus here endorses John as
   the promise of Malachi. The people understood Mal 4:1 to mean the
   return of Elijah in person. This John denied as to himself (Joh 1:21).
   But Jesus affirms that John is the Elijah of promise who has come
   already (Mt 17:12). He emphasizes the point: "He that hath ears to
   hear, let him hear."

   11:17 Children sitting in the market places [paidiois kathemenois en
   tais agorais]. This parable of the children playing in the market place
   is given also in Lu 7:31f. Had Jesus as a child in Nazareth not played
   games with the children? He had certainly watched them often since. The
   interest of Christ in children was keen. He has really created the
   modern child's world out of the indifference of the past. They would
   not play wedding or funeral in a peevish fret. These metaphors in the
   Gospels are vivid to those with eyes to see. The [agora] was originally
   the assembly, then the forum or public square where the people gathered
   for trade or for talk as in Athens (Ac 17:17) and in many modern towns.
   So the Roman Forum. The oriental bazaars today are held in streets
   rather than public squares. Even today with all the automobiles
   children play in the streets. In English the word "cheap" (Cheapside)
   meant only barter and price, not cheap in our sense. The word for mourn
   [ekopsasthe] means to beat the heart, direct middle, after the fashion
   of eastern funeral lamentations.

   11:19 Wisdom is justified by her works [edikaiOthe apo tOn ergOn
   autes]. A timeless aorist passive (Robertson, Grammar, p. 836f.). The
   word "justified" means "set right" Luke (Lu 7:35) has "by all her
   children" as some MSS. have here to make Matthew like Luke. These words
   are difficult, but understandable. God's wisdom has planned the
   different conduct of both John and Jesus. He does not wish all to be
   just alike in everything. "This generation" (verse 16) is childish, not
   childlike, and full of whimsical inconsistencies in their faultfinding.
   They exaggerate in each case. John did not have a demon and Jesus was
   not a glutton or a winebibber. "And, worse than either, for [philos] is
   used in a sinister sense and implies that Jesus was the comrade of the
   worst characters, and like them in conduct. A malicious nickname at
   first, it is now a name of honour: the sinner's lover" (Bruce). Cf. Lu
   15:2. The plan of God is justified by results.

   11:20 Most of his mighty works [hai pleistai dunameis autou].
   Literally, "His very many mighty works" if elative as usual in the
   papyri (Moulton, Prolegomena, p. 79; Robertson, Grammar, p. 670). But
   the usual superlative makes sense here as the Canterbury translation
   has it. This word [dunamis] for miracle presents the notion of power
   like our dynamite. The word [teras] is wonder, portent, miraculum
   (miracle) as in Ac 2:19. It occurs only in the plural and always with
   [semeia]. The word [semeion] means sign (Mt 12:38) and is very common
   in John's Gospel as well as the word [ergon] (work) as in Joh 5:36.
   Other words used are [paradoxon], our word paradox, strange (Lu 5:26),
   [endoxon], glorious (Lu 13:17), [thaumasion], wonderful (Mt 21:15).

   11:21 Chorazin [Chorazein]. Mentioned only here and in Lu 10:13. Proof
   of "the meagreness of our knowledge of Judaism in the time of Christ"
   (Plummer) and of the many things not told in our Gospels (Joh 21:25).
   We know something of Bethsaida and more about Capernaum as places of
   privilege. But [plen], howbeit) neither of these cities repented,
   changed their conduct. Note condition of the second class, determined
   as unfulfilled in verses 21 and 23.

   11:25 At that season Jesus answered and said [en ekeinOi tOi kairOi
   apokritheis eipen]. Spoke to his Father in audible voice. The time and
   place we do not know. But here we catch a glimpse of Jesus in one of
   his moods of worship. "It is usual to call this golden utterance a
   prayer, but it is at once prayer, praise, and self-communing in a
   devout spirit" (Bruce). Critics are disturbed because this passage from
   the Logia of Jesus or Q of Synoptic criticism (Mt 11:25-30; Lu
   10:21-24) is so manifestly Johannine in spirit and very language, "the
   Father" [ho pater], "the son" [ho huios], whereas the Fourth Gospel was
   not written till the close of the first century and the Logia was
   written before the Synoptic Gospels. The only satisfying explanation
   lies in the fact that Jesus did have this strain of teaching that is
   preserved in John's Gospel. Here he is in precisely the same mood of
   elevated communion with the Father that we have reflected in John 14 to
   17. Even Harnack is disposed to accept this Logion as a genuine saying
   of Jesus. The word "thank" [homologoumai] is better rendered "praise"
   (Moffatt). Jesus praises the Father "not that the [sophoi] were
   ignorant, but that the [nepioi] knew" (McNeile).

   11:26 Wellpleasing in thy sight [eudokia emprosthen sou]. "For such has
   been thy gracious will" (Weymouth).

   11:27 All things have been delivered unto me of my Father [panta moi
   paredothe hupo tou patros mou]. This sublime claim is not to be
   whittled down or away by explanations. It is the timeless aorist like
   [edothe] in 28:18 and "points back to a moment in eternity, and implies
   the pre-existence of the Messiah" (Plummer). The Messianic
   consciousness of Christ is here as clear as a bell. It is a moment of
   high fellowship. Note [epiginOskei] twice for "fully know." Note also
   [bouletai] =wills, is willing. The Son retains the power and the will
   to reveal the Father to men.

   11:28 Come unto me [deute pros me]. Verses 28 to 30 are not in Luke and
   are among the special treasures of Matthew's Gospel. No sublimer words
   exist than this call of Jesus to the toiling and the burdened
   [pephortismenoi], perfect passive participle, state of weariness) to
   come to him. He towers above all men as he challenges us. "I will
   refresh you" [k'ago anapausO h-mas]. Far more than mere rest,
   rejuvenation. The English slang expression "rest up" is close to the
   idea of the Greek compound [ana-pauO]. It is causative active voice.

   11:29 Take my yoke upon you and learn of me [arate ton zugon mou
   eph'humas kai mathete ap'emou]. The rabbis used yoke for school as many
   pupils find it now a yoke. The English word "school" is Greek for
   leisure [schole]. But Jesus offers refreshment [anapausin] in his
   school and promises to make the burden light, for he is a meek and
   humble teacher. Humility was not a virtue among the ancients. It was
   ranked with servility. Jesus has made a virtue of this vice. He has
   glorified this attitude so that Paul urges it (Php 2:3), "in lowliness
   of mind each counting other better than himself." In portions of Europe
   today people place yokes on the shoulders to make the burden easier to
   carry. Jesus promises that we shall find the yoke kindly and the burden
   lightened by his help. "Easy" is a poor translation of [chrestos].
   Moffatt puts it "kindly." That is the meaning in the Septuagint for
   persons. We have no adjective that quite carries the notion of kind and
   good. The yoke of Christ is useful, good, and kindly. Cf. So 1:10.
     __________________________________________________________________

Chapter 12

   12:1 On the sabbath day through the cornfields [tois sabbasin dia tOn
   sporimOn]. This paragraph begins exactly like 11:25 "at that season"
   [en ekeinOi tOi kairOi], a general statement with no clear idea of
   time. So also 14:1. The word [kairos] means a definite and particular
   time, but we cannot fix it. The word "cornfields" does not mean our
   maize or Indian corn, but simply fields of grain (wheat or even
   barley).

   12:2 Thy disciples do [hoi mathetai sou poiousin]. These critics are
   now watching a chance and they jump at this violation of their
   Pharisaic rules for Sabbath observance. The disciples were plucking the
   heads of wheat which to the Pharisees was reaping and were rubbing them
   in their hands (Lu 6:1) which was threshing.

   12:3 What David did [ti epoiesen Daueid]. From the necessity of hunger.
   The first defence made by Christ appeals to the conduct of David (2Sa
   21:6). David and those with him did "what was not lawful" [ho ouk exon
   en] precisely the charge made against the disciples [ho ouk exestin] in
   verse 2).

   12:6 One greater than the temple [tou hierou meizon]. Ablative of
   comparison, [tou hierou]. The Textus Receptus has [meizOn], but the
   neuter is correct. Literally, "something greater than the temple." What
   is that? It may still be Christ, or it may be: "The work and His
   disciples were of more account than the temple" (Plummer). "If the
   temple was not subservient to Sabbath rules, how much less the
   Messiah!" (Allen).

   12:7 The guiltless [tous anaitious]. So in verse 5. Common in ancient
   Greek. No real ground against, it means [an] + [aitios]. Jesus quotes
   Ho 6:6 here as he did in Mt 9:13. A pertinent prophecy that had escaped
   the notice of the sticklers for ceremonial literalness and the letter
   of the law.

   12:9 Lord of the Sabbath [kurios tou sabbatou]. This claim that he as
   the Son of Man is master of the Sabbath and so above the Pharisaic
   regulations angered them extremely. By the phrase "the Son of man" here
   Jesus involves the claim of Messiahship, but as the Representative Man
   he affirms his solidarity with mankind, "standing for the human
   interest" (Bruce) on this subject.

   12:10 Is it lawful? [ei exestin]. The use of [ei] in direct questions
   is really elliptical and seems an imitation of the Hebrew (Robertson,
   Grammar, p. 916). See also Mt 19:3. It is not translated in English.

   12:12 How much then is a man [posOi oun diapherei anthrOpos]. Another
   of Christ's pregnant questions that goes to the roots of things, an a
   fortiori argument. "By how much does a human being differ from a sheep?
   That is the question which Christian civilization has not even yet
   adequately answered" (Bruce). The poor pettifogging Pharisees are left
   in the pit.

   12:13 Stretch forth thy hand [ekteinon sou ten cheira]. Probably the
   arm was not withered, though that is not certain. But he did the
   impossible. "He stretched it forth," straight, I hope, towards the
   Pharisees who were watching Jesus (Mr 3:2).

   12:14 Took counsel against him [sumboulion elabon kat' autou]. An
   imitation of the Latin concilium capere and found in papyri of the
   second century A.D. (Deissmann, Bible Studies, p. 238.) This incident
   marks a crisis in the hatred of the Pharisees toward Jesus. They bolted
   out of the synagogue and actually conspired with their hated rivals,
   the Herodians, how to put Jesus to death (Mr 3:6; Mt 12:14; Lu 6:11).
   By "destroy" [apolesOsin] they meant "kill."

   12:15 Perceiving [gnous]. Second aorist active participle of [ginOskO].
   Jesus read their very thoughts. They were now plain to any one who saw
   their angry countenances.

   12:17 That it might be fulfilled [hina plerOthei]. The final use of
   [hina] and the sub-final just before (verse 16). The passage quoted is
   Isa 42:1-4 "a very free reproduction of the Hebrew with occasional side
   glances at the Septuagint" (Bruce), possibly from an Aramaic collection
   of Testimonia (McNeile). Matthew applies the prophecy about Cyrus to
   Christ.

   12:18 My beloved [ho agapetos mou]. This phrase reminds one of Mt 3:17
   (the Father's words at Christ's baptism).

   12:20 A bruised reed [kalamon suntetrimmenon]. Perfect passive
   participle of [suntribO]. A crushed reed he will not break. The curious
   augment in [kateaxei] (future active indicative) is to be noted. The
   copyists kept the augment where it did not belong in this verb
   (Robertson, Grammar, p. 1212) even in Plato. "Smoking flax" [linon
   tuphomenon]. The wick of a lamp, smoking and flickering and going out.
   Only here in N.T. Flax in Ex 9:31. Vivid images that picture Jesus in
   the same strain as his own great words in Mt 11:28-30.

   12:23 Is this the Son of David? [meti houtos estin ho huios Daueid?].
   The form of the question expects the answer "no," but they put it so
   because of the Pharisaic hostility towards Jesus. The multitudes "were
   amazed" or "stood out of themselves" [existanto], imperfect tense,
   vividly portraying the situation. They were almost beside themselves
   with excitement.

   12:24 The Pharisees [hoi de Pharisaioi]. Already (Mt 9:32-34) we have
   had in Matthew the charge that Jesus is in league with the prince of
   demons, though the incident may be later than this one. See on 10:25
   about "Beelzebub." The Pharisees feel that the excited condition of the
   crowds and the manifest disposition to believe that Jesus is the
   Messiah (the Son of David) demand strenuous action on their part. They
   cannot deny the fact of the miracles for the blind and dumb men both
   saw and spoke (12:22). So in desperation they suggest that Jesus works
   by the power of Beelzebub the prince of the demons.

   12:25 Knowing their thoughts [eidOs de tas enthumeseis autOn]. What
   they were revolving in their minds. They now find out what a powerful
   opponent Jesus is. By parables, by a series of conditions (first
   class), by sarcasm, by rhetorical question, by merciless logic, he lays
   bare their hollow insincerity and the futility of their arguments.
   Satan does not cast out Satan. Note timeless aorist passive [emeristhe]
   in 26, [ephthasen] in 28 (simple sense of arriving as in Php 3:16 from
   [phthanO]. Christ is engaged in deathless conflict with Satan the
   strong man (29). "Goods" [skeue] means house-gear, house furniture, or
   equipment as in Lu 17:36 and Ac 27:17, the tackling of the ship.

   12:30 He that is not with me [ho me On met' emou]. With these solemn
   words Jesus draws the line of cleavage between himself and his enemies
   then and now. Jesus still has his enemies who hate him and all noble
   words and deeds because they sting what conscience they have into fury.
   But we may have our choice. We either gather with [sunagOn] Christ or
   scatter [skorpizei] to the four winds. Christ is the magnet of the
   ages. He draws or drives away. "Satan is the arch-waster, Christ the
   collector, Saviour" (Bruce).

   12:31 But the blasphemy against the Spirit [he de tou pneumatos
   blasphemia]. Objective genitive. This is the unpardonable sin. In 32 we
   have [kata tou pneumatos tou hagiou] to make it plainer. What is the
   blasphemy against the Holy Spirit? These Pharisees had already
   committed it. They had attributed the works of the Holy Spirit by whose
   power Jesus wrought his miracles (12:28) to the devil. That sin was
   without excuse and would not be forgiven in their age or in the coming
   one (12:32). People often ask if they can commit the unpardonable sin.
   Probably some do who ridicule the manifest work of God's Spirit in
   men's lives and attribute the Spirit's work to the devil.

   12:34 Ye offspring of vipers [gennemata echidnOn]. These same terrible
   words the Baptist had used to the Pharisees and Sadducees who came to
   his baptism (Mt 3:7). But these Pharisees had deliberately made their
   choice and had taken Satan's side. The charge against Jesus of being in
   league with Satan reveals the evil heart within. The heart "spurts out"
   [ekballei] good or evil according to the supply (treasure, [thesaurou]
   within. verse 33 is like Mt 7:17-19. Jesus often repeated his crisp
   pungent sayings as every teacher does.

   12:36 Every idle word [pan rhema argon]. An ineffective, useless word
   [a] privative and [ergon]. A word that does no good and so is
   pernicious like pernicious anaemia. It is a solemn thought. Jesus who
   knows our very thoughts (12:25) insists that our words reveal our
   thoughts and form a just basis for the interpretation of character
   (12:37). Here we have judgment by words as in 25:31-46 where Jesus
   presents judgment by deeds. Both are real tests of actual character.
   Homer spoke of "winged words" [pteroenta epea]. And by the radio our
   words can be heard all round the earth. Who knows where they stop?

   12:38 A sign from thee [apo sou semeion]. One wonders at the audacity
   of scribes and Pharisees who accused Jesus of being in league with
   Satan and thus casting out demons who can turn round and blandly ask
   for a "sign from thee." As if the other miracles were not signs! "The
   demand was impudent, hypocritical, insulting" (Bruce).

   12:39 An evil and adulterous generation [genea ponera kai moichalis].
   They had broken the marriage tie which bound them to Jehovah (Plummer).
   See Ps 73:27; Isa 57:3ff.; 62:5; Eze 23:27; Jas 4:4; Re 2:20. What is
   "the sign of Jonah?"

   12:40 The whale [tou ketous]. Sea-monster, huge fish. In Jon 2:1 the
   LXX has [ketei megalOi]. "Three days and three nights" may simply mean
   three days in popular speech. Jesus rose "on the third day" (Mt 16:21),
   not "on the fourth day." It is just a fuller form for "after three
   days" (Mr 8:31; 10:34).

   12:41 In the judgment [en tei krisei]. Except here and in the next
   verse Matthew has "day of judgment" [hemera kriseOs] as in 10:15;
   11:22, 24; 12:36. Luke (Lu 10:14) has [en tei krisei]. They repented at
   the preaching of Jonah [metenoeson eis to kerugma IOna]. Note this use
   of [eis] just like [en]. Note also [pleion] (neuter), not [pleiOn]
   (masc.). See the same idiom in 12:6 and 12:48. Jesus is something
   greater than the temple, than Jonah, than Solomon. "You will continue
   to disbelieve in spite of all I can say or do, and at last you will put
   me to death. But I will rise again, a sign for your confusion, if not
   for your conversion" (Bruce).

   12:44 Into my house [eis ton oikon mou]. So the demon describes the man
   in whom he had dwelt. "The demon is ironically represented as implying
   that he left his victim voluntarily, as a man leaves his house to go
   for a walk" (McNeile). "Worse than the first" is a proverb.

   12:46 His mother and his brothers [he meter kai hoi adelphoi autou].
   Brothers of Jesus, younger sons of Joseph and Mary. The charge of the
   Pharisees that Jesus was in league with Satan was not believed by the
   disciples of Jesus, but some of his friends did think that he was
   beside himself (Mr 3:21) because of the excitement and strain. It was
   natural for Mary to want to take him home for rest and refreshment. So
   the mother and brothers are pictured standing outside the house (or the
   crowd). They send a messenger to Jesus.

   12:47 Aleph, B, L, Old Syriac, omit this verse as do Westcott and Hort.
   It is genuine in Mr 3:32; Lu 8:20. It was probably copied into Matthew
   from Mark or Luke.

   12:49 Behold my mother and my brothers [idou he meter mou kai hoi
   adelphoi mou]. A dramatic wave of the hand towards his disciples
   (learners) accompanied these words. Jesus loved his mother and
   brothers, but they were not to interfere in his Messianic work. The
   real spiritual family of Jesus included all who follow him. But it was
   hard for Mary to go back to Nazareth and leave Jesus with the excited
   throng so great that he was not even stopping to eat (Mr 3:20).
     __________________________________________________________________

Chapter 13

   13:1 On that day [en tei hemerai ekeinei]. So this group of parables is
   placed by Matthew on the same day as the blasphemous accusation and the
   visit of the mother of Jesus. It is called "the Busy Day," not because
   it was the only one, but simply that so much is told of this day that
   it serves as a specimen of many others filled to the full with stress
   and strain. Sat by the seaside [ekatheto para ten thalassan]. The
   accusative case need give no difficulty. Jesus came out of the stuffy
   house and took his seat [ekatheto], imperfect) along the shore with the
   crowds stretched up and down, a picturesque scene.

   13:2 And all the multitude stood on the beach [kai pas ho ochlos epi
   ton aigialon histekei]. Past perfect tense of [histemi] with imperfect
   sense, had taken a stand and so stood. Note accusative also with [epi]
   upon the beach where the waves break one after the other [aigialos] is
   from [hals], sea, and [agnumi], to break, or from [aissO], to rush).
   Jesus had to get into a boat and sit down in that because of the crush
   of the crowd.

   13:3 Many things in parables [polla en parabolais]. It was not the
   first time that Jesus had used parables, but the first time that he had
   spoken so many and some of such length. He will use a great many in the
   future as in Luke 12 to 18 and Matt. 24 and 25. The parables already
   mentioned in Matthew include the salt and the light (5:13-16), the
   birds and the lilies (6:26-30), the splinter and the beam in the eye
   (7:3-5), the two gates (7:13f.), the wolves in sheep's clothing (7:15),
   the good and bad trees (7:17-19), the wise and foolish builders
   (7:24-27), the garment and the wineskins (9:16f.), the children in the
   market places (11:16f.). It is not certain how many he spoke on this
   occasion. Matthew mentions eight in this chapter (the Sower, the Tares,
   the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great
   Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mr
   4:21; Lu 8:16), the Parable of the Seed Growing of Itself (Mr 4:26-29),
   making ten of which we know. But both Mark (Mr 4:33) and Matthew
   (13:34) imply that there were many others. "Without a parable spake he
   nothing unto them" (Mt 13:34), on this occasion, we may suppose. The
   word parable [parabole] from [paraballO], to place alongside for
   measurement or comparison like a yardstick) is an objective
   illustration for spiritual or moral truth. The word is employed in a
   variety of ways (a) as for sententious sayings or proverbs (Mt 15:15;
   Mr 3:23; Lu 4:23; 5:36-39; 6:39), for a figure or type (Heb. 9:9;
   11:19); (b) a comparison in the form of a narrative, the common use in
   the Synoptic Gospels like the Sower; (c) "A narrative illustration not
   involving a comparison" (Broadus), like the Rich Fool, the Good
   Samaritan, etc. "The oriental genius for picturesque speech found
   expression in a multitude of such utterances" (McNeile). There are
   parables in the Old Testament, in the Talmud, in sermons in all ages.
   But no one has spoken such parables as these of Jesus. They hold the
   mirror up to nature and, as all illustrations should do, throw light on
   the truth presented. The fable puts things as they are not in nature,
   Aesop's Fables, for instance. The parable may not be actual fact, but
   it could be so. It is harmony with the nature of the case. The allegory
   [allegoria] is a speaking parable that is self-explanatory all along
   like Bunyan's Pilgrim's Progress. All allegories are parables, but not
   all parables are allegories. The Prodigal Son is an allegory, as is the
   story of the Vine and Branches (Joh 15). John does not use the word
   parable, but only [paroimia], a saying by the way (Joh 10:6; 16:25,29).
   As a rule the parables of Jesus illustrate one main point and the
   details are more or less incidental, though sometimes Jesus himself
   explains these. When he does not do so, we should be slow to interpret
   the minor details. Much heresy has come from fantastic interpretations
   of the parables. In the case of the Parable of the Sower (13:3-8) we
   have also the careful exposition of the story by Jesus (18-23) as well
   as the reason for the use of parables on this occasion by Jesus (9-17).

   Behold, the sower went forth [idou elthen ho speirOn]. Matthew is very
   fond of this exclamation [idou]. It is "the sower," not "a sower."
   Jesus expects one to see the man as he stepped forth to begin
   scattering with his hand. The parables of Jesus are vivid word
   pictures. To understand them one must see them, with the eyes of Jesus
   if he can. Christ drew his parables from familiar objects.

   13:4 As he sowed [en tOi speirein auton]. Literally, "in the sowing as
   to him," a neat Greek idiom unlike our English temporal conjunction.
   Locative case with the articular present infinitive. By the wayside
   [para ten hodon]. People will make paths along the edge of a ploughed
   field or even across it where the seed lies upon the beaten track.
   Devoured [katephagen]. "Ate down." We say, "ate up." Second aorist
   active indicative of [katesthiO] (defective verb).

   13:5 The rocky places [ta petrOde]. In that limestone country ledges of
   rock often jut out with thin layers of soil upon the layers of rock.
   Straightway they sprang up [eutheOs exaneteilen]. "Shot up at once"
   (Moffatt). Double compound [ex], out of the ground, [ana], up).
   Ingressive aorist of [exanatellO].

   13:6 The sun was risen [heliou anateilantos]. Genitive absolute. "The
   sun having sprung up" also, same verb except the absence of [ex]
   [anatellO, exanatellO].

   13:7 The thorns grew up [anebesan hai akanthai]. Not "sprang up" as in
   verse 5, for a different verb occurs meaning "came up" out of the
   ground, the seeds of the thorns being already in the soil, "upon the
   thorns" [epi tas akanthas] rather than "among the thorns." But the
   thorns got a quick start as weeds somehow do and "choked them"
   [apepnixan auta], effective aorist of [apopnigO], "choked them off"
   literally. Luke (Lu 8:33) uses it of the hogs in the water. Who has not
   seen vegetables and flowers and corn made yellow by thorns and weeds
   till they sicken and die?

   13:8 Yielded fruit [edidou karpon]. Change to imperfect tense of
   [didOmi], to give, for it was continuous fruit-bearing. Some a
   hundredfold [ho men hekaton]. Variety, but fruit. This is the only kind
   that is worth while. The hundredfold is not an exaggeration (cf. Ge
   26:12). Such instances are given by Wetstein for Greece, Italy, and
   Africa. Herodotus (i. 93) says that in Babylonia grain yielded two
   hundredfold and even to three hundredfold. This, of course, was due to
   irrigation as in the Nile Valley.

   13:9 He that hath ears let him hear [ho echOn Ota akouetO], So also in
   11:15 and 13:43. It is comforting to teachers and preachers to observe
   that even Jesus had to exhort people to listen and to understand his
   sayings, especially his parables. They will bear the closest thought
   and are often enigmatical.

   13:10 Why speakest thou unto them in parables? [dia ti en parabolais
   laleis autois]. Already the disciples are puzzled over the meaning of
   this parable and the reason for giving them to the people. So they
   "came up" closer to Jesus and asked him. Jesus was used to questions
   and surpassed all teachers in his replies.

   13:11 To know the mysteries [gnOnai ta musteria]. Second aorist active
   infinitive of [ginOskO]. The word [musterion] is from [mustes], one
   initiated, and that from [mueO] [muO], to close or shut (Latin, mutus).
   The mystery-religions of the east had all sorts of secrets and signs as
   secret societies do today. But those initiated knew them. So the
   disciples have been initiated into the secrets of the kingdom of
   heaven. Paul will use it freely of the mystery once hidden, but now
   revealed, now made known in Christ (Ro 16:25; 1Co 2:7, etc.). In Php
   4:12 Paul says: "I have learned the secret or been initiated"
   [memuemai]. So Jesus here explains that his parables are open to the
   disciples, but shut to the Pharisees with their hostile minds. In the
   Gospels [musterion] is used only here and in the parallel passages (Mr
   4:11; Lu 8:10).

   13:13 Because seeing [hoti blepontes]. In the parallel passages in Mr
   4:12 and Lu 8:10 we find [hina] with the subjunctive. This does not
   necessarily mean that in Mark and Luke [hina=hoti] with the causal
   sense, though a few rare instances of such usage may be found in late
   Greek. For a discussion of the problem see my chapter on "The Causal
   Use of Hina" in Studies in Early Christianity (1928) edited by Prof.
   S.J. Case. Here in Matthew we have first "an adaptation of Isa 6:9f.
   which is quoted in full in v. 14f." (McNeile). Thus Matthew presents "a
   striking paradox, though they see, they do not (really) see'"
   (McNeile). Cf. Joh 9:41. The idiom here in Matthew gives no trouble
   save in comparison with Mark and Luke which will be discussed in due
   turn. The form [suniousin] is an omega verb form [suniO] rather than
   the [mi] verb [suniemi] as is common in the Koine.

   13:14 Is fulfilled [anapleroutai]. Aoristic present passive indicative.
   Here Jesus points out the fulfilment and not with Matthew's usual
   formula [hina] or [hopOs plOrethei to rhethen] (see 1:22). The verb
   [anapleroO] occurs nowhere else in the Gospels, but occurs in the
   Pauline Epistles. It means to fill up like a cup, to fill another's
   place (1Co 14:16), to fill up what is lacking (Php 2:30). Here it means
   that the prophecy of Isaiah is fully satisfied in the conduct of the
   Pharisees and Jesus himself points it out. Note two ways of reproducing
   the Hebrew idiom (infinitive absolute), one by [akoei] the other by
   [blepontes]. Note also the strong negative [ou me] with aorist
   subjunctive.

   13:15 Is waxed gross [epachunthe]. Aorist passive tense. From [pachus],
   thick, fat, stout. Made callous or dull -- even fatty degeneration of
   the heart. Dull of hearing [tois Osin bareOs ekousan]. Another aorist.
   Literally, "They heard (or hear) heavily with their ears." The hard of
   hearing are usually sensitive. Their eyes they have closed [tous
   ophthalmous autOn ekammusan]. The epic and vernacular verb [kammuO] is
   from [katamuO] (to shut down). We say shut up of the mouth, but the
   eyes really shut down. The Hebrew verb in Isa 6:10 means to smear over.
   The eyes can be smeared with wax or cataract and thus closed. "Sealing
   up the eyes was an oriental punishment" (Vincent). See Isa 29:10;
   44:18. Lest [mepote]. This negative purpose as a judgment is left in
   the quotation from Isaiah. It is a solemn thought for all who read or
   hear the word of God. And I should heal them [kai iasomai autous]. Here
   the LXX changes to the future indicative rather than the aorist
   subjunctive as before.

   13:16 Blessed are your eyes [humOn de makarioi hoi ophthalmoi]. A
   beatitude for the disciples in contrast with the Pharisees. Note
   position of "Happy" here also as in the Beatitudes in Mt 5.

   13:18 Hear then ye the parable [humeis oun akousate ten parabolen].
   Jesus has given in 13:13 one reason for his use of parables, the
   condemnation which the Pharisees have brought on themselves by their
   spiritual dulness: "Therefore I speak to them in parables" [dia touto
   en parabOlais antois lalO]. He can go on preaching the mysteries of the
   kingdom without their comprehending what he is saying, but he is
   anxious that the disciples really get personal knowledge [gnOnai],
   verse 11) of these same mysteries. So he explains in detail what he
   means to teach by the Parable of the Sower. He appeals to them (note
   position of [h-meis] to listen as he explains.

   13:19 When anyone heareth [pantos akouontos]. Genitive absolute and
   present participle, "while everyone is listening and not comprehending"
   [me sunientos], "not putting together" or "not grasping." Perhaps at
   that very moment Jesus observed a puzzled look on some faces.

   Cometh the evil one and snatcheth away [erchetai ho poneros kai
   harpazei]. The birds pick up the seeds while the sower sows. The devil
   is busy with his job of snatching or seizing like a bandit or rogue the
   word of the kingdom before it has time even to sprout. How quickly
   after the sermon the impression is gone. "This is he" [houtos estin].
   Matthew, like Mark, speaks of the people who hear the words as the seed
   itself. That creates some confusion in this condensed form of what
   Jesus actually said, but the real point is clear. The seed sown in his
   heart [to esparmenon en tei kardiai autou], perfect passive participle
   of [speirO], to sow) and "the man sown by the wayside" [ho para ten
   hodon spareis], aorist passive participle, along the wayside) are
   identified. The seed in the heart is not of itself responsible, but the
   man who lets the devil snatch it away.

   13:21 Yet hath he not root in himself [ouk echei de rhizan en heautOi].
   Cf. Col 2:7 and Eph 3:18 [errizOmemoi]. Stability like a tree. Here the
   man has a mushroom growth and "endureth for a while" [proskairos],
   temporary, quick to sprout, quick to stumble [skandalizetai]. What a
   picture of some converts in our modern revivals. They drop away
   overnight because they did not have the root of the matter in them.
   This man does not last or hold out.

   Tribulation [thlipseOs]. From [thlibO], to press, to oppress, to
   squeeze (cf. 7:14). The English word is from the Latin tribulum, the
   roller used by the Romans for pressing wheat. Cf. our "steam roller"
   Trench (Synonyms of the N.T., pp. 202-4): "When, according to the
   ancient law of England, those who wilfully refused to plead, had heavy
   weights placed on their breasts, and were pressed and crushed to death,
   this was literally [thlipsis]." The iron cage was [stenochOria].

   13:22 Choke the word [sunpnigei ton logon]. We had [apepnixan] (choked
   off) in 13:7. Here it is [sunpnigei] (choke together), historical
   present and singular with both subjects lumped together. "Lust for
   money and care go together and between them spoil many an earnest
   religious nature" (Bruce), "thorns" indeed. The thorns flourish and the
   character sickens and dies, choked to death for lack of spiritual food,
   air, sunshine.

   13:23 Verily beareth fruit [de karpophorei]. Who in reality [de] does
   bear fruit (cf. Mt 7:16-20). The fruit reveals the character of the
   tree and the value of the straw for wheat. Some grain must come else it
   is only chaff, straw, worthless. The first three classes have no fruit
   and so show that they are unfruitful soil, unsaved souls and lives.
   There is variety in those who do bear fruit, but they have some fruit.
   The lesson of the parable as explained by Jesus is precisely this, the
   variety in the results of the seed sown according to the soil on which
   it falls. Every teacher and preacher knows how true this is. It is the
   teacher's task as the sower to sow the right seed, the word of the
   kingdom. The soil determines the outcome. There are critics today who
   scout this interpretation of the parable by Jesus as too allegorical
   with too much detail and probably not that really given by Jesus since
   modern scholars are not agreed on the main point of the parable. But
   the average Christian sees the point all right. This parable was not
   meant to explain all the problems of human life.

   13:24 Set he before them [paretheken]. So again in 13:31. He placed
   another parable beside [para] the one already given and explained. The
   same verb [paratheinai] occurs in Lu 9:16. Is likened [hOmoiOthe].
   Timeless aorist passive and a common way of introducing these parables
   of the kingdom where a comparison is drawn (18:23; 22:2; 25:1). The
   case of [anthrOpOi] is associative instrumental.

   13:25 While men slept [en tOi katheudein tous anthrOpous]. Same use of
   the articular present infinitive with [en] and the accusative as in
   13:4. Sowed tares also [epespeiren ta zizania]. Literally "sowed upon,"
   "resowed" (Moffatt). The enemy deliberately sowed "the darnel"
   [zizania] is not "tares," but "darnel," a bastard wheat) over [epi] the
   wheat, "in the midst of the wheat." This bearded darnel, lolium
   temulentum, is common in Palestine and resembles wheat except that the
   grains are black. In its earlier stages it is indistinguishable from
   the wheat stalks so that it has to remain till near the harvest. Modern
   farmers are gaining more skill in weeding it out.

   13:26 Then appeared also [tote ephane kai]. The darnel became plain
   [ephane], second aorist passive, effective aorist of [phainO] to show)
   by harvest.

   13:29 Ye root up the wheat with them [ekrizOsete hama autois ton
   siton]. Literally, "root out." Easy to do with the roots of wheat and
   darnel intermingled in the field. So [sullegontes] is not "gather up,"
   but "gather together," here and verses 28 and 30. Note other compound
   verbs here, "grow together" [sunauxanesthai], "burn up" [katakausai],
   burn down or completely), "bring together" [sunagete].

   13:30 My barn [ten apotheken mou]. See already 3:12; 6:26. Granary,
   storehouse, place for putting things away.

   13:31 Is like [homoia estin]. Adjective for comparison with associative
   instrumental as in 13:13, 44, 45, 47, 52. Grain of mustard seed [kokkOi
   sinapeOs]. Single grain in contrast with the collective [sperma]
   (17:20). Took and sowed [labOn espeiren]. Vernacular phrasing like
   Hebrew and all conversational style. In Koine.

   13:32 A tree [dendron]. "Not in nature, but in size" (Bruce). "An
   excusable exaggeration in popular discourse."

   13:33 Is like unto leaven [homoia estin zumei]. In its pervasive power.
   Curiously enough some people deny that Jesus here likens the expanding
   power of the Kingdom of heaven to leaven, because, they say, leaven is
   the symbol of corruption. But the language of Jesus is not to be
   explained away by such exegetical jugglery. The devil is called like a
   lion by Peter (1Pe 5:8) and Jesus in Revelation is called the Lion of
   the Tribe of Judah (Re 5:5). The leaven permeates all the "wheaten
   meal" [aleurou] till the whole is leavened. There is nothing in the
   "three measures," merely a common amount to bake. Dr. T.R. Glover in
   his Jesus of History suggests that Jesus used to notice his mother
   using that amount of wheat flour in baking bread. To find the Trinity
   here is, of course, quite beside the mark. The word for leaven, [zume],
   is from [zeO], to boil, to seethe, and so pervasive fermentation.

   13:35 I will utter [ereuxomai]. To cast forth like a river, to gurgle,
   to disgorge, the passion of a prophet. From Ps 19:2; 78:2. The Psalmist
   claims to be able to utter "things hidden from the foundation of the
   world" and Matthew applies this language to the words of Jesus. Certain
   it is that the life and teaching of Jesus throw a flood of light on the
   purposes of God long kept hidden [kekrummena].

   13:36 Explain unto us [diasapheson hemin]. Also in 18:31. "Make
   thoroughly clear right now" (aorist tense of urgency). The disciples
   waited till Jesus left the crowds and got into the house to ask help on
   this parable. Jesus had opened up the Parable of the Sower and now they
   pick out this one, passing by the mustard seed and the leaven.

   13:38 The field is the world [ho de agros estin ho kosmos]. The article
   with both "field" and "world" in Greek means that subject and predicate
   are coextensive and so interchangeable. It is extremely important to
   understand that both the good seed and the darnel (tares) are sown in
   the world, not in the Kingdom, not in the church. The separation comes
   at the consummation of the age [sunteleia aiOnos], 39), the harvest
   time. They all grow together in the field (the world).

   13:41 Out of his kingdom [ek tes basileias autou]. Out from the midst
   of the kingdom, because in every city the good and the bad are
   scattered and mixed together. Cf. [ek mesou tOn dikaiOn] in 13:49 "from
   the midst of the righteous." What this means is that, just as the wheat
   and the darnel are mixed together in the field till the separation at
   harvest, so the evil are mixed with the good in the world (the field).
   Jesus does not mean to say that these "stumbling-blocks" [ta skandala]
   are actually in the Kingdom of heaven and really members of the
   Kingdom. They are simply mixed in the field with the wheat and God
   leaves them in the world till the separation comes. Their destiny is
   "the furnace of fire" [ten kaminon tou puros].

   13:43 Shine forth [eklampsousin]. Shine out as the sun comes from
   behind a cloud (Vincent) and drive away the darkness after the
   separation has come (cf. Da 12:3).

   13:44 And hid [kai ekrupsen]. Not necessarily bad morality. "He may
   have hid it to prevent it being stolen, or to prevent himself from
   being anticipated in buying a field" (Plummer). But if it was a piece
   of sharp practice, that is not the point of the parable. That is, the
   enormous wealth of the Kingdom for which any sacrifice, all that one
   has, is not too great a price to pay.

   13:46 He went and sold [apelthOn pepraken]. Rather eagerly and vividly
   told thus, "He has gone off and sold." The present perfect indicative,
   the dramatic perfect of vivid picture. Then he bought it. Present
   perfect, imperfect, aorist tenses together for lively action. [EmporOi]
   is a merchant, one who goes in and out, travels like a drummer.

   13:47 A net [sagenei]. Drag-net. Latin, sagena, English, seine. The
   ends were stretched out and drawn together. Only example of the word in
   the N.T. Just as the field is the world, so the drag-net catches all
   the fish that are in the sea. The separation comes afterwards. Vincent
   pertinently quotes Homer's Odyssey (xxii. 384-389) where the slain
   suitors in the halls of Ulysses are likened to fishes on the shore
   caught by nets with myriad meshes.

   13:48 Vessels [agge]. Here only in the N.T. In Mt 25:4 we have
   [aggeia].

   13:52 Made a disciple to the kingdom of heaven [matheteutheis tei
   basileiai tOn ouranOn]. First aorist passive participle. The verb is
   transitive in 28:19. Here a scribe is made a learner to the kingdom.
   "The mere scribe, Rabbinical in spirit, produces only the old and
   stale. The disciple of the kingdom like the Master, is always
   fresh-minded, yet knows how to value all old spiritual treasures of
   Holy Writ, or Christian tradition" (Bruce). So he uses things fresh
   [kaina] and ancient [palaia]. "He hurls forth" [ekballei] both sorts.

   13:54 Is not this the carpenter's son? [ouch houtos estin ho tou
   tektOnos huios?]. The well-known, the leading, or even for a time the
   only carpenter in Nazareth till Jesus took the place of Joseph as the
   carpenter. What the people of Nazareth could not comprehend was how one
   with the origin and environment of Jesus here in Nazareth could possess
   the wisdom which he appeared to have in his teaching [edidasken]. That
   has often puzzled people how a boy whom they knew could become the man
   he apparently is after leaving them. They knew Joseph, Mary, the
   brothers (four of them named) and sisters (names not given). Jesus
   passed here as the son of Joseph and these were younger brothers and
   sisters (half brothers and sisters technically).

   13:57 And they were offended in him [kai eskandalizonto en autOi].
   Graphic imperfect passive. Literally, "They stumbled at him," "They
   were repelled by him" (Moffatt), "They turned against him" (Weymouth).
   It was unpardonable for Jesus not to be commonplace like themselves.
   Not without honour [ouk estin atimos]. This is a proverb found in
   Jewish, Greek, and Roman writers. Seen also in the Logia of Jesus
   (Oxyr. Papyri i. 3).

   13:58 Mighty works [dunameis]. Powers. The "disbelief" [apistian] of
   the townspeople blocked the will and the power of Jesus to work cures.
     __________________________________________________________________

Chapter 14

   14:1 Herod the tetrarch [HerOides tetraarches]. Herod Antipas ruler of
   Galilee and Perea, one-fourth of the dominion of Herod the Great. The
   report concerning Jesus [ten akouen Iesou]. See on 4:24. Cognate
   accusative, heard the hearing (rumour), objective genitive. It is
   rather surprising that he had not heard of Jesus before.

   14:2 His servants [tois paisin autou]. Literally "boys," but here the
   courtiers, not the menials of the palace. Work in him [energousin]. Cf.
   our "energize." "The powers of the invisible world, vast and vague in
   the king's imagination" (Bruce). John wrought no miracles, but one
   redivivus might be under the control of the unseen powers. So Herod
   argued. A guilty conscience quickened his fears. Possibly he could see
   again the head of John on a charger. "The King has the Baptist on the
   brain" (Bruce). Cf. Josephus (War, I. xxx. 7) for the story that the
   ghosts of Alexander and Aristobulus haunted the palace of Herod the
   Great. There were many conjectures about Jesus as a result of this tour
   of Galilee and Herod Antipas feared this one.

   14:3 For the sake of Herodias [dia HerOidiada]. The death of John had
   taken place some time before. The Greek aorists here [edesen, apetheto]
   are not used for past perfects. The Greek aorist simply narrates the
   event without drawing distinctions in past time. This Herodias was the
   unlawful wife of Herod Antipas. She was herself a descendant of Herod
   the Great and had married Herod Philip of Rome, not Philip the
   Tetrarch. She had divorced him in order to marry Herod Antipas after he
   had divorced his wife, the daughter of Aretas King of Arabia. It was a
   nasty mess equal to any of our modern divorces. Her first husband was
   still alive and marriage with a sister-in-law was forbidden to Jews (Le
   18:16). Because of her Herod Antipas had put John in the prison at
   Machaerus. The bare fact has been mentioned in Mt 4:12 without the name
   of the place. See 11:2 also for the discouragement of John [en tOi
   desmOteriOi] (place of bondage), here [en tei phulakei] (the
   guard-house). Josephus (Ant. xviii. 5.2) tells us that Machaerus is the
   name of the prison. On a high hill an impregnable fortress had been
   built. Tristram (Land of Moab) says that there are now remains of "two
   dungeons, one of them deep and its sides scarcely broken in" with
   "small holes still visible in the masonry where staples of wood and
   iron had once been fixed. One of these must surely have been the
   prison-house of John the Baptist." "On this high ridge Herod the Great
   built an extensive and beautiful palace" (Broadus). "The windows
   commanded a wide and grand prospect, including the Dead Sea, the course
   of the Jordan, and Jerusalem" (Edersheim, Life and Times of Jesus).

   14:4 For John said unto him [elegen gar IOanes autOi]. Possibly the
   Pharisees may have put Herod up to inveigling John to Machaerus on one
   of his visits there to express an opinion concerning his marriage to
   Herodias (Broadus) and the imperfect tense [elegen] probably means that
   John said it repeatedly. It was a blunt and brave thing that John said.
   It cost him his head, but it is better to have a head like John's and
   lose it than to have an ordinary head and keep it. Herod Antipas was a
   politician and curbed his resentment toward John by his fear of the
   people who still held [eichon], imperfect tense) him as a prophet.

   14:6 When Herod's birthday came [genesiois genomenois tou HerOidou].
   Locative of time (cf. Mr 6:21) without the genitive absolute. The
   earlier Greeks used the word [genesia] for funeral commemorations
   (birthdays of the dead), [genethlia] being the word for birthday
   celebrations of living persons. But that distinction has disappeared in
   the papyri. The word [genesia] in the papyri (Fayum Towns, 114-20,
   115-8, 119-30) is always a birthday feast as here in Matthew and Mark.
   Philo used both words of birthday feasts. Persius, a Roman satirist
   (Sat. V. 180-183), describes a banquet on Herod's Day. Danced in the
   midst [Orchesato en tOi mesOi]. This was Salome, daughter of Herodias
   by her first marriage. The root of the verb means some kind of rapid
   motion. "Leaped in the middle," Wycliff puts it. It was a shameful
   exhibition of lewd dancing prearranged by Herodias to compass her
   purpose for John's death. Salome had stooped to the level of an
   [almeh], or common dancer.

   14:7 Promised with an oath [meta horkou hOmologesen]. Literally,
   "confessed with an oath." For this verb in the sense of promise, see Ac
   7:17. Note middle voice of [aitesetai] (ask for herself). Cf. Es 5:3;
   7:2.

   14:8 Put forward [probibastheisa]. See Ac 19:33 for a similar verb
   [probalontOn], "pushing forward." Here (Acts) the Textus Receptus uses
   [probibazO]. "It should require a good deal of educating' to bring a
   young girl to make such a grim request" (Bruce). Here [hOde]. On the
   spot. Here and now. In a charger [epi pinaki]. Dish, plate, platter.
   Why the obsolete "charger"?

   14:9 Grieved [lupetheis]. Not to hurt, for in verse 5 we read that he
   wanted [thelOn] to put him to death [apokteinai]. Herod, however,
   shrank from so dastardly a deed as this public display of brutality and
   bloodthirstiness. Men who do wrong always have some flimsy excuses for
   their sins. A man here orders a judicial murder of the most revolting
   type "for the sake of his oath" [dia tous horkous]. "More like profane
   swearing than deliberate utterance once for all of a solemn oath"
   (Bruce). He was probably maudlin with wine and befuddled by the
   presence of the guests.

   14:10 Beheaded John [apekephalisen IOanen]. That is, he had John
   beheaded, a causative active tense of a late verb [apokephalizO]. Took
   his head off.

   14:11 She brought it to her mother [enegken tei metri autes]. A
   gruesome picture as Herodias with fiendish delight witnesses the
   triumph of her implacable hatred of John for daring to reprove her for
   her marriage with Herod Antipas. A woman scorned is a veritable demon,
   a literal she-devil when she wills to be. Kipling's "female of the
   species" again. Legends actually picture Salome as in love with John,
   sensual lust, of which there is no proof.

   14:12 And they went and told Jesus [kai elthontes apeggeilan tOi
   Iesou]. As was meet after they had given his body decent burial. It was
   a shock to the Master who alone knew how great John really was. The
   fate of John was a prophecy of what was before Jesus. According to Mt
   14:13 the news of the fate of John led to the withdrawal of Jesus to
   the desert privately, an additional motive besides the need for rest
   after the strain of the recent tour.

   14:13 In a boat [en ploiOi] "on foot" [pezei], some MSS. [pezOi].
   Contrast between the lake and the land route.

   14:14 Their sick [tous arrOstous autOn]. "Without strength" [rhOnnumi]
   and [a] privative). [Esplagchnisthe] is a deponent passive. The verb
   gives the oriental idea of the bowels [splagchna] as the seat of
   compassion.

   14:15 When even was come [opsias genomenes]. Genitive absolute. Not
   sunset about 6 P.M. as in 8:16 and as in 14:23, but the first of the
   two "evenings" beginning at 3 P.M. The place is desert [eremos estin ho
   topos]. Not a desolate region, simply lonely, comparatively uninhabited
   with no large towns near. There were "villages" [kOmas] where the
   people could buy food, but they would need time to go to them. Probably
   this is the idea of the disciples when they add: The time is already
   past [he hOra ede parelthen]. They must hurry.

   14:16 Give ye them to eat [dote autois h-meis phagein]. The emphasis is
   on [h-meis] in contrast (note position) with their "send away"
   [apoluson]. It is the urgent aorist of instant action [dote]. It was an
   astounding command. The disciples were to learn that "no situation
   appears to Him desperate, no crisis unmanageable" (Bruce).

   14:17 And they say unto him [hoi de legousin autOi]. The disciples,
   like us today, are quick with reasons for their inability to perform
   the task imposed by Jesus.

   14:18 And he said [ho de eipen]. Here is the contrast between the
   helpless doubt of the disciples and the confident courage of Jesus. He
   used "the five loaves and two fishes" which they had mentioned as a
   reason for doing nothing. "Bring them hither unto me." They had
   overlooked the power of Jesus in this emergency.

   14:19 To sit down on the grass [anaklithenai epi tou chortou].
   "Recline," of course, the word means, first aorist passive infinitive.
   A beautiful picture in the afternoon sun on the grass on the mountain
   side that sloped westward. The orderly arrangement (Mark) made it easy
   to count them and to feed them. Jesus stood where all could see him
   "break" [klasas] the thin Jewish cakes of bread and give to the
   disciples and they to the multitudes. This is a nature miracle that
   some men find it hard to believe, but it is recorded by all four
   Gospels and the only one told by all four. It was impossible for the
   crowds to misunderstand and to be deceived. If Jesus is in reality Lord
   of the universe as John tells us (Joh 1:1-18) and Paul holds (Col
   1:15-20), why should we balk at this miracle? He who created the
   universe surely has power to go on creating what he wills to do.

   14:20 Were filled [echortasthesan]. Effective aorist passive indicative
   of [chortazO]. See Mt 5:6. From the substantive [chortos] grass. Cattle
   were filled with grass and people usually with other food. They all
   were satisfied. Broken pieces [tOn klasmatOn]. Not the scraps upon the
   ground, but the pieces broken by Jesus and still in the "twelve
   baskets" [dOdeka kophinous] and not eaten. Each of the twelve had a
   basketful left over [to perisseuon]. One hopes that the boy (Joh 6:9)
   who had the five loaves and two fishes to start with got one of the
   basketsful, if not all of them. Each of the Gospels uses the same word
   here for baskets [kophinos], a wicker-basket, called "coffins" by
   Wycliff. Juvenal (Sat. iii. 14) says that the grove of Numa near the
   Capenian gate of Rome was "let out to Jews whose furniture is a basket
   (cophinus) and some hay" (for a bed). In the feeding of the Four
   Thousand (Matthew and Mark) the word [sphuris] is used which was a sort
   of hamper or large provisions basket.

   14:21 Beside women and children [chOris gunaikOn kai paidiOn]. Perhaps
   on this occasion there were not so many as usual because of the rush of
   the crowd around the head of the lake. Matthew adds this item and does
   not mean that the women and children were not fed, but simply that "the
   eaters" [hoi esthiontes] included five thousand men [andres] besides
   the women and children.

   14:22 Constrained [enagkasen]. Literally, "compelled" or "forced." See
   this word also in Lu 14:23. The explanation for this strong word in Mr
   6:45 and Mt 14:22 is given in Joh 6:15. It is the excited purpose of
   the crowd to take Jesus by force and to make him national king. This
   would be political revolution and would defeat all the plans of Jesus
   about his kingdom. Things have reached a climax. The disciples were
   evidently swept off their feet by the mob psychology for they still
   shared the Pharisaic hope of a political kingdom. With the disciples
   out of the way Jesus could handle the crowd more easily, till he should
   send the multitudes away [heOs hou apolusei tous ochlous]. The use of
   the aorist subjunctive with [heOs] or [heOs hou] is a neat and common
   Greek idiom where the purpose is not yet realized. So in 18:30; 26:36.
   "While" sometimes renders it well. The subjunctive is retained after a
   past tense instead of the change to the optative of the ancient Attic.
   The optative is very rare anyhow, but Luke uses it with [prin e] in Ac
   25:16.

   14:23 Into the mountain [eis to oros]. After the dismissal of the crowd
   Jesus went up alone into the mountain on the eastern side of the lake
   to pray as he often did go to the mountains to pray. If ever he needed
   the Father's sympathy, it was now. The masses were wild with enthusiasm
   and the disciples wholly misunderstood him. The Father alone could
   offer help now.

   14:24 Distressed [basanizomenon]. Like a man with demons (8:29). One
   can see, as Jesus did (Mr 6:48), the boat bobbing up and down in the
   choppy sea.

   14:25 Walking upon the sea [peripatOn epi ten thalassan]. Another
   nature miracle. Some scholars actually explain it all away by urging
   that Jesus was only walking along the beach and not on the water, an
   impossible theory unless Matthew's account is legendary. Matthew uses
   the accusative (extension) with [epi] in verse 25 and the genitive
   (specifying case) in 26.

   14:26 They were troubled [etarachthesan]. Much stronger than that. They
   were literally "terrified" as they saw Jesus walking on the sea. An
   apparition [phantasma], or "ghost," or "spectre" from [phantazO] and
   that from [phainO]. They cried out "from fear" [apo tou phobou] as any
   one would have done. "A little touch of sailor superstition" (Bruce).

   14:28 Upon the waters [epi ta hudata]. The impulsiveness of Peter
   appears as usual. Matthew alone gives this Peter episode.

   14:30 Seeing the wind [blepOn ton anemon]. Cf. Ex 20:18 and Re 1:12 "to
   see the voice" [ten phOnen]. "It is one thing to see a storm from the
   deck of a stout ship, another to see it in the midst of the waves"
   (Bruce). Peter was actually beginning to sink [katapontizesthai] to
   plunge down into the sea, "although a fisherman and a good swimmer"
   (Bengel). It was a dramatic moment that wrung from Peter the cry:
   "Lord, save me" [Kurie, sOson me], and do it quickly the aorist means.
   He could walk on the water till he saw the wind whirl the water round
   him.

   14:31 Didst thou doubt? [edistasas?]. Only here and 28:17 in the N.T.
   From [distazO] and that from [dis] (twice). Pulled two ways. Peter's
   trust in the power of Christ gave way to his dread of the wind and
   waves. Jesus had to take hold of Peter [epelabeto], middle voice) and
   pull him up while still walking on the water.

   14:32 Ceased [ekopasen]. From [kopos], toil. The wind grew weary or
   tired, exhausted itself in the presence of its Master (cf. Mr 4:39).
   Not a mere coincidence that the wind ceased now.

   14:33 Worshipped him [prosekunesan autOi]. And Jesus accepted it. They
   were growing in appreciation of the person and power of Christ from the
   attitude in 8:27. They will soon be ready for the confession of 16:16.
   Already they can say: "Truly God's Son thou art." The absence of the
   article here allows it to mean a Son of God as in 27:54 (the
   centurion). But they probably mean "the Son of God" as Jesus was
   claiming to them to be.

   14:34 Gennesaret [Gennesaret]. A rich plain four miles long and two
   broad. The first visit of Jesus apparently with the usual excitement at
   the cures. People were eager to touch the hem of Christ's mantle like
   the woman in 9:20. Jesus honoured their superstitious faith and "as
   many as touched were made whole" [hosoi hepsanto diesOthesan],
   completely [di-] healed.
     __________________________________________________________________

Chapter 15

   15:1 From Jerusalem [apo IerosolumOn]. Jerusalem is the headquarters of
   the conspiracy against Jesus with the Pharisees as the leaders in it.
   Already we have seen the Herodians combining with the Pharisees in the
   purpose to put Jesus to death (Mr 3:6; Mt 12:14; Lu 6:11). Soon Jesus
   will warn the disciples against the Sadducees also (Mt 16:6). Unusual
   order here, "Pharisees and scribes." "The guardians of tradition in the
   capital have their evil eye on Jesus and co-operate with the provincial
   rigorists" (Bruce), if the Pharisees were not all from Jerusalem.

   15:2 The tradition of the elders [ten paradosin tOn presbuterOn]. This
   was the oral law, handed down by the elders of the past in ex cathedra
   fashion and later codified in the Mishna. Handwashing before meals is
   not a requirement of the Old Testament. It is, we know, a good thing
   for sanitary reasons, but the rabbis made it a mark of righteousness
   for others at any rate. This item was magnified at great length in the
   oral teaching. The washing [niptontai], middle voice, note) of the
   hands called for minute regulations. It was commanded to wash the hands
   before meals, it was one's duty to do it after eating. The more
   rigorous did it between the courses. The hands must be immersed. Then
   the water itself must be "clean" and the cups or pots used must be
   ceremonially "clean." Vessels were kept full of clean water ready for
   use (Joh 2:6-8). So it went on ad infinitum. Thus a real issue is
   raised between Jesus and the rabbis. It was far more than a point of
   etiquette or of hygienics. The rabbis held it to be a mortal sin. The
   incident may have happened in a Pharisee's house.

   15:3 Ye also [kai h-meis]. Jesus admits that the disciples had
   transgressed the rabbinical traditions. Jesus treats it as a matter of
   no great importance in itself save as they had put the tradition of the
   elders in the place of the commandment of God. When the two clashed, as
   was often the case, the rabbis transgress the commandment of God
   "because of your tradition" [dia ten paradosin h-mOn]. The accusative
   with [dia] means that, not "by means of." Tradition is not good or bad
   in itself. It is merely what is handed on from one to another. Custom
   tended to make these traditions binding like law. The Talmud is a
   monument of their struggle with tradition. There could be no compromise
   on this subject and Jesus accepts the issue. He stands for real
   righteousness and spiritual freedom, not for bondage to mere
   ceremonialism and tradition. The rabbis placed tradition (the oral law)
   above the law of God.

   15:5 But ye say [h-meis de legete]. In sharp contrast to the command of
   God. Jesus had quoted the fifth commandment (Ex 20:12,16) with the
   penalty "die the death" [thanatOi teleutatO], "go on to his end by
   death," in imitation of the Hebrew idiom. They dodged this command of
   God about the penalty for dishonouring one's father or mother by the
   use "Corban" [korban] as Mark calls it (Mr 7:11). All one had to do to
   evade one's duty to father or mother was to say "Corban" or "Gift"
   [DOron] with the idea of using the money for God. By an angry oath of
   refusal to help one's parents, the oath or vow was binding. By this
   magic word one set himself free [ou me timesei], he shall not honour)
   from obedience to the fifth commandment. Sometimes unfilial sons paid
   graft to the rabbinical legalists for such dodges. Were some of these
   very faultfinders guilty?

   15:6 Ye have made void the word of God [ekurOsate ton logon tou theou].
   It was a stinging indictment that laid bare the hollow pretence of
   their quibbles about handwashing. [Kuros] means force or authority,
   [akuros] is without authority, null and void. It is a late verb,
   [akuroO] but in the LXX, Gal 3:17; and in the papyri Adjective, verb,
   and substantive occur in legal phraseology like cancelling a will, etc.
   The moral force of God's law is annulled by their hairsplitting
   technicalities and immoral conduct.

   15:7 Well did Isaiah prophesy of you [kalOs epropheteusen peri h-mOn
   Esaias]. There is sarcasm in this pointed application of Isaiah's words
   (Isa 29:13) to these rabbis. He "beautifully pictured" them. The
   portrait was to the very life, "teaching as their doctrines the
   commandments of men." They were indeed far from God if they imagined
   that God would be pleased with such gifts at the expense of duty to
   one's parents.

   15:11 This defileth the man [touto koinoi ton anthrOpon]. This word is
   from [koinos] which is used in two senses, either what is "common" to
   all and general like the Koine Greek, or what is unclean and "common"
   either ceremonially or in reality. The ceremonial "commonness"
   disturbed Peter on the housetop in Joppa (Ac 10:14). See also Ac 21:28;
   Heb 9:13. One who is thus religiously common or unclean is cut off from
   doing his religious acts. "Defilement" was a grave issue with the
   rabbinical ceremonialists. Jesus appeals to the crowd here: Hear and
   understand [akouete kai suniete]. He has a profound distinction to
   draw. Moral uncleanness is what makes a man common, defiles him. That
   is what is to be dreaded, not to be glossed over. "This goes beyond the
   tradition of the elders and virtually abrogates the Levitical
   distinctions between clean and unclean" (Bruce). One can see the
   pettifogging pretenders shrivel up under these withering words.

   15:12 Were offended [eskandalisthesan]. First aorist passive. "Were
   caused to stumble," "have taken offence" (Moffatt), "have turned
   against you" (Weymouth), "were shocked" (Goodspeed), "War ill-pleased"
   (Braid Scots). They took umbrage at the public rebuke and at such a
   scorpion sting in it all. It cut to the quick because it was true. It
   showed in the glowering countenances of the Pharisees so plainly that
   the disciples were uneasy. See on 5:29.

   15:14 They are blind guides [tuphloi eisin hodegoi]. Graphic picture.
   Once in Cincinnati a blind man introduced me to his blind friend. He
   said that he was showing him the city. Jesus is not afraid of the
   Pharisees. Let them alone to do their worst. Blind leaders and blind
   victims will land in the ditch. A proverbial expression in the O.T.

   15:15 Declare unto us the parable [phrason h-min ten parabolen].
   Explain the parable (pithy saying) in verse 11, not in verse 14. As a
   matter of fact, the disciples had been upset by Christ's powerful
   exposure of the "Corban" duplicity and the words about "defilement" in
   verse 11.

   15:16 Are ye also even yet without understanding? [Akmen kai h-meis
   asunetoi este]. [Akmen] is an adverbial accusative (classic [aichme],
   point (of a weapon)= [akmen chronou] at this point of time, just now=
   [eti]. It occurs in papyri and inscriptions, though condemned by the
   old grammarians. "In spite of all my teaching, are ye also like the
   Pharisees without spiritual insight and grasp?" One must never forget
   that the disciples lived in a Pharisaic environment. Their religious
   world-outlook was Pharisaic. They were lacking in spiritual
   intelligence or sense, "totally ignorant" (Moffatt).

   15:17 Perceive ye not? [ou noeite]. Christ expects us to make use of
   our [nous], intellect, not for pride, but for insight. The mind does
   not work infallibly, but we should use it for its God-given purpose.
   Intellectual laziness or flabbiness is no credit to a devout soul.

   15:18 Out of the mouth [ek tou stomatos]. Spoken words come out of the
   heart and so are a true index of character. By "heart" [kardias] Jesus
   means not just the emotional nature, but the entire man, the inward
   life of "evil thoughts" [dialogismoi poneroi] that issue in words and
   deeds. "These defile the man," not "eating with unwashed hands." The
   captious quibblings of the Pharisees, for instance, had come out of
   evil hearts.

   15:22 A Canaanitish woman [gune Chananaia]. The Phoenicians were
   descended from the Canaanites, the original inhabitants of Palestine.
   They were of Semitic race, therefore, though pagan. Have pity on me
   [eleeson me]. She made her daughter's case her own, "badly demonized."

   15:23 For she crieth after us [hoti krazei opisthen hemOn]. The
   disciples greatly disliked this form of public attention, a strange
   woman crying after them. They disliked a sensation. Did they wish the
   woman sent away with her daughter healed or unhealed?

   15:24 I was not sent [ouk apestalen]. Second aorist passive indicative
   of [apostellO]. Jesus takes a new turn with this woman in Phoenicia. He
   makes a test case of her request. In a way she represented the problem
   of the Gentile world. He calls the Jews "the lost sheep of the house of
   Israel" in spite of the conduct of the Pharisees.

   15:27 Even the dogs [kai ta kunaria]. She took no offence at the
   implication of being a Gentile dog. The rather she with quick wit took
   Christ's very word for little dogs [kunaria] and deftly turned it to
   her own advantage, for the little dogs eat of the crumbs [psichiOn],
   little morsels, diminutive again) that fall from the table of their
   masters [kuriOn], the children.

   15:28 As thou wilt [hOs theleis]. Her great faith and her keen
   rejoinder won her case.

   15:29 And sat there [ekatheto ekei]. "Was sitting there" on the
   mountain side near the sea of Galilee, possibly to rest and to enjoy
   the view or more likely to teach.

   15:30 And they cast them down at his feet [kai eripsan autous para tous
   podas autou]. A very strong word, flung them down, "not carelessly, but
   in haste, because so many were coming on the same errand" (Vincent). It
   was a great day for "they glorified the God of Israel."

   15:32 Three days [hemerai treis]. A parenthetic nominative (Robertson,
   Grammar, p. 460). What to eat [ti phagOsin]. Indirect question with the
   deliberative subjunctive retained. In the feeding of the five thousand
   Jesus took compassion on the people and healed their sick (14:14). Here
   the hunger of the multitude moves him to compassion [splagchnizomai],
   in both instances). So he is unwilling [ou thelO] to send them away
   hungry. Faint [ekluthOsin]. Unloosed, [ekluO] exhausted.

   15:33 And the disciples say to him [kai legousin autOi hoi mathetai].
   It seems strange that they should so soon have forgotten the feeding of
   the five thousand (Mt 14:13-21), but they did. Soon Jesus will remind
   them of both these demonstrations of his power (16:9, 10). They forgot
   both of them, not just one. Some scholars scout the idea of two
   miracles so similar as the feeding of the five thousand and the four
   thousand, though both are narrated in detail by both Mark and Matthew
   and both are later mentioned by Jesus. Jesus repeated his sayings and
   wrought multitudes of healings. There is no reason in itself why Jesus
   should not on occasion repeat a nature miracle like this elsewhere. He
   is in the region of Decapolis, not in the country of Philip
   [Trachonitis].

   15:34 A few small fishes [oliga ichthudia], diminutive again).

   15:35 On the ground [epi ten gen]. No mention of "grass" as in 14:19
   for this time, midsummer, the grass would be parched and gone.

   15:36 Gave thanks [eucharistesas]. In 14:19 the word used for "grace"
   or "blessing" is [eulogesen]. Vincent notes that the Jewish custom was
   for the head of the house to say the blessing only if he shared the
   meal unless the guests were his own household. But we need not think of
   Jesus as bound by the peccadilloes of Jewish customs.

   15:39 The borders of Magadan [eis ta horia Magadan]. On the eastern
   side of the Sea of Galilee and so in Galilee again. Mark terms it
   Dalmanutha (Mr 8:10). Perhaps after all the same place as Magdala, as
   most manuscripts have it.
     __________________________________________________________________

Chapter 16

   16:1 The Pharisees and Sadducees [hoi Pharisaioi kai Saddoukaioi]. The
   first time that we have this combination of the two parties who
   disliked each other exceedingly. Hate makes strange bedfellows. They
   hated Jesus more than they did each other. Their hostility has not
   decreased during the absence of Jesus, but rather increased. Tempting
   him [peirazontes]. Their motive was bad. A sign from heaven [semeion ek
   tou ouranou]. The scribes and Pharisees had already asked for a sign
   (12:38). Now this new combination adds "from heaven." What did they
   have in mind? They may not have had any definite idea to embarrass
   Jesus. The Jewish apocalypses did speak of spectacular displays of
   power by the Son of Man (the Messiah). The devil had suggested that
   Jesus let the people see him drop down from the pinnacle of the temple
   and the people expected the Messiah to come from an unknown source (Joh
   7:27) who would do great signs (Joh 7:31). Chrysostom (Hom. liii.)
   suggests stopping the course of the sun, bridling the moon, a clap of
   thunder.

   16:2 Fair weather [eudia]. An old poetic word from [eu] and [Zeus] as
   the ruler of the air and giver of fair weather. So men today say "when
   the sky is red at sunset." It occurs on the Rosetta Stone and in a
   fourth century A.D. Oxyr. papyrus for "calm weather" that made it
   impossible to sail the boat. Aleph and B and some other MSS. omit
   verses 2 and 3. W omits part of verse 2. These verses are similar to Lu
   12:54-56. McNeile rejects them here. Westcott and Hort place in
   brackets. Jesus often repeated his sayings. Zahn suggests that Papias
   added these words to Matthew.

   16:3 Lowring [stugnazOn]. A sky covered with clouds. Used also of a
   gloomy countenance as of the rich young ruler in Mr 10:22. Nowhere else
   in the New Testament. This very sign of a rainy day we use today. The
   word for "foul weather" [cheimOn] is the common one for winter and a
   storm. The signs of the times [ta semeia tOn kairOn]. How little the
   Pharisees and Sadducees understood the situation. Soon Jerusalem would
   be destroyed and the Jewish state overturned. It is not always easy to
   discern [diakrinein], discriminate) the signs of our own time. Men are
   numerous with patent keys to it all. But we ought not to be blind when
   others are gullible.

   16:4 Same words in 12:39 except [tou prophetou], a real doublet.

   16:5 Came [elthontes]. Probably= "went" as in Lu 15:20 [ire], not
   [venire]. So in Mr 8:13 [apelthen]. Forgot [epelathonto]. Perhaps in
   the hurry to leave Galilee, probably in the same boat by which they
   came across from Decapolis.

   16:7 They reasoned [dielogizonto]. It was pathetic, the almost jejune
   inability of the disciples to understand the parabolic warning against
   "the leaven of the Pharisees and Sadducees" (verse 6) after the
   collision of Christ just before with both parties in Magadan. They kept
   it up, imperfect tense. It is "loaves" [artous] rather than "bread."

   16:8 Jesus asks four pungent questions about the intellectual dulness,
   refers to the feeding of the five thousand and uses the word
   [kophinous] (14:20) for it and [sphuridas] for the four thousand
   (15:37), and repeats his warning (16:11). Every teacher understands
   this strain upon the patience of this Teacher of teachers.

   16:12 Then understood they [tote sunekan]. First aorist active
   indicative of [suniemi], to grasp, to comprehend. They saw the point
   after this elaborate rebuke and explanation that by "leaven" Jesus
   meant "teaching."

   16:13 Caesarea Philippi [Kaisarias tes Philippou]. Up on a spur of Mt.
   Hermon under the rule of Herod Philip. He asked [erOta]. Began to
   question, inchoative imperfect tense. He was giving them a test or
   examination. The first was for the opinion of men about the Son of Man.

   16:14 And they said [hoi de eipan]. They were ready to respond for they
   knew that popular opinion was divided on that point (14:1f.). They give
   four different opinions. It is always a risky thing for a pastor to ask
   for people's opinions of him. But Jesus was not much concerned by their
   answers to this question. He knew by now that the Pharisees and
   Sadducees were bitterly hostile to him. The masses were only
   superficially following him and they looked for a political Messiah and
   had vague ideas about him. How much did the disciples understand and
   how far have they come in their development of faith? Are they still
   loyal?

   16:15 But who say ye that I am? [h-meis de tina me legete einai?]. This
   is what matters and what Jesus wanted to hear. Note emphatic position
   of h-meis, "But you, who say ye that I am?"

   16:16 Peter is the spokesman now: "Thou art the Christ, the Son of the
   living God" [Su ei ho Christos ho huios tou theou tou zOntos]. It was a
   noble confession, but not a new claim by Jesus. Peter had made it
   before (Joh 6:69) when the multitude deserted Jesus in Capernaum. Since
   the early ministry (John 4) Jesus had avoided the word Messiah because
   of its political meaning to the people. But now Peter plainly calls
   Jesus the Anointed One, the Messiah, the Son of the God the living one
   (note the four Greek articles). This great confession of Peter means
   that he and the other disciples believe in Jesus as the Messiah and are
   still true to him in spite of the defection of the Galilean populace
   (John 6).

   16:17 Blessed art thou [makarios ei]. A beatitude for Peter. Jesus
   accepts the confession as true. Thereby Jesus on this solemn occasion
   solemnly claims to be the Messiah, the Son of the living God, his deity
   in other words. The disciples express positive conviction in the
   Messiahship or Christhood of Jesus as opposed to the divided opinions
   of the populace. "The terms in which Jesus speaks of Peter are
   characteristic--warm, generous, unstinted. The style is not that of an
   ecclesiastical editor laying the foundation for church power, and
   prelatic pretentions, but of a noble-minded Master eulogizing in
   impassioned terms a loyal disciple" (Bruce). The Father had helped
   Peter get this spiritual insight into the Master's Person and Work.

   16:18 And I also say unto thee [k'agO de soi legO]. "The emphasis is
   not on Thou art Peter' over against Thou art the Christ,' but on
   [KagO]: The Father hath revealed to thee one truth, and I also tell you
   another" (McNeile). Jesus calls Peter here by the name that he had said
   he would have (Joh 1:42). Peter [Petros] is simply the Greek word for
   Cephas (Aramaic). Then it was prophecy, now it is fact. In verse 17
   Jesus addresses him as "Simon Bar-Jonah," his full patronymic (Aramaic)
   name. But Jesus has a purpose now in using his nickname "Peter" which
   he had himself given him. Jesus makes a remarkable play on Peter's
   name, a pun in fact, that has caused volumes of controversy and endless
   theological strife. On this rock [epi tautei tei petrai] Jesus says, a
   ledge or cliff of rock like that in 7:24 on which the wise man built
   his house. [Petros] is usually a smaller detachment of the massive
   ledge. But too much must not be made of this point since Jesus probably
   spoke Aramaic to Peter which draws no such distinction [Kepha]. What
   did Jesus mean by this word-play?

   I will build my church [oikodomesO mou ten ekklesian]. It is the figure
   of a building and he uses the word [ekklesian] which occurs in the New
   Testament usually of a local organization, but sometimes in a more
   general sense. What is the sense here in which Jesus uses it? The word
   originally meant "assembly" (Ac 19:39), but it came to be applied to an
   "unassembled assembly" as in Ac 8:3 for the Christians persecuted by
   Saul from house to house. "And the name for the new Israel, [ekklesia],
   in His mouth is not an anachronism. It is an old familiar name for the
   congregation of Israel found in Deut. (De 18:26; 23:2) and Psalms (Ps
   22:36), both books well known to Jesus" (Bruce). It is interesting to
   observe that in Ps 89 most of the important words employed by Jesus on
   this occasion occur in the LXX text. So [oikodomesO] in Ps 89:5;
   [ekklesia] in Ps 89:6; [katischuO] in Ps 89:22; [Christos] in Ps
   89:39,52; [haides] in Ps 89:49 [ek cheiros haidou]. If one is puzzled
   over the use of "building" with the word [ekklesia] it will be helpful
   to turn to 1Pe 2:5. Peter, the very one to whom Jesus is here speaking,
   writing to the Christians in the five Roman provinces in Asia (1Pe
   1:1), says: "You are built a spiritual house" [oikodomeisthe oikos
   pneumatikos]. It is difficult to resist the impression that Peter
   recalls the words of Jesus to him on this memorable occasion. Further
   on (1Pe 2:9) he speaks of them as an elect race, a royal priesthood, a
   holy nation, showing beyond controversy that Peter's use of building a
   spiritual house is general, not local. This is undoubtedly the picture
   in the mind of Christ here in 16:18. It is a great spiritual house,
   Christ's Israel, not the Jewish nation, which he describes. What is the
   rock on which Christ will build his vast temple? Not on Peter alone or
   mainly or primarily. Peter by his confession was furnished with the
   illustration for the rock on which His church will rest. It is the same
   kind of faith that Peter has just confessed. The perpetuity of this
   church general is guaranteed.

   The gates of Hades [pulai haidou] shall not prevail against it [ou
   katischusousin autes]. Each word here creates difficulty. Hades is
   technically the unseen world, the Hebrew Sheol, the land of the
   departed, that is death. Paul uses [thanate] in 1Co 15:55 in quoting Ho
   13:14 for [haide]. It is not common in the papyri, but it is common on
   tombstones in Asia Minor, "doubtless a survival of its use in the old
   Greek religion" (Moulton and Milligan, Vocabulary). The ancient pagans
   divided Hades [a] privative and [idein], to see, abode of the unseen)
   into Elysium and Tartarus as the Jews put both Abraham's bosom and
   Gehenna in Sheol or Hades (cf. Lu 16:25). Christ was in Hades (Ac
   2:27,31), not in Gehenna. We have here the figure of two buildings, the
   Church of Christ on the Rock, the House of Death (Hades). "In the Old
   Testament the gates of Hades' (Sheol) never bears any other meaning
   (Isa 38:10; Wisd. 16:3; 3Macc. 5:51) than death," McNeile claims. See
   also Ps 9:13; 107:18; Job 38:17 [pulai thanatou pulOroi haidou]. It is
   not the picture of Hades attacking Christ's church, but of death's
   possible victory over the church. "The [ekklesia] is built upon the
   Messiahship of her master, and death, the gates of Hades, will not
   prevail against her by keeping Him imprisoned. It was a mysterious
   truth, which He will soon tell them in plain words (verse 21); it is
   echoed in Ac 2:24, 31" (McNeile). Christ's church will prevail and
   survive because He will burst the gates of Hades and come forth
   conqueror. He will ever live and be the guarantor of the perpetuity of
   His people or church. The verb [katischuO] (literally have strength
   against, [ischuO] from [ischus] and [kat-] occurs also in Lu 21:36;
   23:23. It appears in the ancient Greek, the LXX, and in the papyri with
   the accusative and is used in the modern Greek with the sense of
   gaining the mastery over. The wealth of imagery in Mt 16:18 makes it
   difficult to decide each detail, but the main point is clear. The
   [ekklesia] which consists of those confessing Christ as Peter has just
   done will not cease. The gates of Hades or bars of Sheol will not close
   down on it. Christ will rise and will keep his church alive. Sublime
   Porte used to be the title of Turkish power in Constantinople.

   16:19 The Keys of the kingdom [tas kleidas tes basileias]. Here again
   we have the figure of a building with keys to open from the outside.
   The question is raised at once if Jesus does not here mean the same
   thing by "kingdom" that he did by "church" in verse 18. In Re 1:18; 3:7
   Christ the Risen Lord has "the keys of death and of Hades." He has also
   "the keys of the kingdom of heaven" which he here hands over to Peter
   as "gatekeeper" or "steward" [oikonomos] provided we do not understand
   it as a special and peculiar prerogative belonging to Peter. The same
   power here given to Peter belongs to every disciple of Jesus in all the
   ages. Advocates of papal supremacy insist on the primacy of Peter here
   and the power of Peter to pass on this supposed sovereignty to others.
   But this is all quite beside the mark. We shall soon see the disciples
   actually disputing again (Mt 18:1) as to which of them is the greatest
   in the kingdom of heaven as they will again (20:21) and even on the
   night before Christ's death. Clearly neither Peter nor the rest
   understood Jesus to say here that Peter was to have supreme authority.
   What is added shows that Peter held the keys precisely as every
   preacher and teacher does. To "bind" [deseis] in rabbinical language is
   to forbid, to "loose" [luseis] is to permit. Peter would be like a
   rabbi who passes on many points. Rabbis of the school of Hillel
   "loosed" many things that the school of Schammai "bound." The teaching
   of Jesus is the standard for Peter and for all preachers of Christ.
   Note the future perfect indicative [estai dedemenon, estai lelumenon],
   a state of completion. All this assumes, of course, that Peter's use of
   the keys will be in accord with the teaching and mind of Christ. The
   binding and loosing is repeated by Jesus to all the disciples (18:18).
   Later after the Resurrection Christ will use this same language to all
   the disciples (Joh 20:23), showing that it was not a special
   prerogative of Peter. He is simply first among equals, primus inter
   pares, because on this occasion he was spokesman for the faith of all.
   It is a violent leap in logic to claim power to forgive sins, to
   pronounce absolution, by reason of the technical rabbinical language
   that Jesus employed about binding and loosing. Every preacher uses the
   keys of the kingdom when he proclaims the terms of salvation in Christ.
   The proclamation of these terms when accepted by faith in Christ has
   the sanction and approval of God the Father. The more personal we make
   these great words the nearer we come to the mind of Christ. The more
   ecclesiastical we make them the further we drift away from him.

   16:20 That they should tell no man [hina medeni eipOsin]. Why? For the
   very reason that he had himself avoided this claim in public. He was
   the Messiah [ho Christos], but the people would inevitably take it in a
   political sense. Jesus was plainly profoundly moved by Peter's great
   confession on behalf of the disciples. He was grateful and confident of
   the final outcome. But he foresaw peril to all. Peter had confessed him
   as the Messiah and on this rock of faith thus confessed he would build
   his church or kingdom. They will all have and use the keys to this
   greatest of all buildings, but for the present they must be silent.

   16:21 From that time began [apo tote erxato]. It was a suitable time
   for the disclosure of the greatest secret of his death. It is now just
   a little over six months before the cross. They must know it now to be
   ready then. The great confession of Peter made this seem an appropriate
   time. He will repeat the warnings (17:22f. with mention of betrayal;
   20:17-19 with the cross) which he now "began." So the necessity [dei],
   must) of his suffering death at the hands of the Jerusalem
   ecclesiastics who have dogged his steps in Galilee is now plainly
   stated. Jesus added his resurrection "on the third day" [tei tritei
   hemerai], not "on the fourth day," please observe. Dimly the shocked
   disciples grasped something of what Jesus said.

   16:22 Peter took him [proslabomenos auton ho Petros]. Middle voice,
   "taking to himself," aside and apart, "as if by a right of his own. He
   acted with greater familiarity after the token of acknowledgment had
   been given. Jesus, however, reduces him to his level" (Bengel). "Peter
   here appears in a new character; a minute ago speaking under
   inspiration from heaven, now under inspiration from the opposite
   quarter" (Bruce). Syriac Sinaitic for Mr 8:32 has it "as though pitying
   him." But this exclamation and remonstrance of Peter was soon
   interrupted by Jesus. God have mercy on thee [hileOs]. Supply [eie] or
   [estO ho theos]. {This shall never be [ou me estai soi touto].
   Strongest kind of negation, as if Peter would not let it happen. Peter
   had perfect assurance.

   16:23 But he turned [ho de strapheis]. Second aorist passive
   participle, quick ingressive action, away from Peter in revulsion, and
   toward the other disciples (Mr 8:33 has [epistrapheis] and [idOn tous
   mathetas autou]. Get thee behind me, Satan [Hupage opisO mou, Satana].
   Just before Peter played the part of a rock in the noble confession and
   was given a place of leadership. Now he is playing the part of Satan
   and is ordered to the rear. Peter was tempting Jesus not to go on to
   the cross as Satan had done in the wilderness. "None are more
   formidable instruments of temptation than well-meaning friends, who
   care more for our comfort than for our character" (Bruce). "In Peter
   the banished Satan had once more returned" (Plummer). A stumbling-block
   unto me [skandalon ei emou]. Objective genitive. Peter was acting as
   Satan's catspaw, in ignorance, surely, but none the less really. He had
   set a trap for Christ that would undo all his mission to earth. "Thou
   art not, as before, a noble block, lying in its right position as a
   massive foundation stone. On the contrary, thou art like a stone quite
   out of its proper place, and lying right across the road in which I
   must go--lying as a stone of stumbling" (Morison). Thou mindest not [ou
   phroneis]. "Your outlook is not God's, but man's" (Moffatt). You do not
   think God's thoughts. Clearly the consciousness of the coming cross is
   not a new idea with Jesus. We do not know when he first foresaw this
   outcome any more than we know when first the Messianic consciousness
   appeared in Jesus. He had the glimmerings of it as a boy of twelve,
   when he spoke of "My Father's house." He knows now that he must die on
   the cross.

   16:24 Take up his cross [aratO ton stauron autou]. Pick up at once,
   aorist tense. This same saying in 10:38, which see. But pertinent here
   also in explanation of Christ's rebuke to Peter. Christ's own cross
   faces him. Peter had dared to pull Christ away from his destiny. He
   would do better to face squarely his own cross and to bear it after
   Jesus. The disciples would be familiar with cross-bearing as a figure
   of speech by reason of the crucifixion of criminals in Jerusalem.
   Follow [akaloutheitO]. Present tense. Keep on following.

   16:25 Save his life [ten psuchen autou sOsai]. Paradoxical play on word
   "life" or "soul," using it in two senses. So about "saving" and
   "losing" [apolesei].

   16:26 Gain [kerdesei] and profit [zemiOthei]. Both aorist subjunctives
   (one active, the other passive) and so punctiliar action, condition of
   third class, undetermined, but with prospect of determination. Just a
   supposed case. The verb for "forfeit" occurs in the sense of being
   fined or mulcted of money. So the papyri and inscriptions. Exchange
   [antallagma]. As an exchange, accusative in apposition with [ti]. The
   soul has no market price, though the devil thinks so. "A man must give,
   surrender, his life, and nothing less to God; no [antallagma] is
   possible" (McNeile). This word [antallagma] occurs twice in the Wisdom
   of Sirach: "There is no exchange for a faithful friend" (6:15); "There
   is no exchange for a well-instructed soul" (26:14).

   16:28 Some of them that stand here [tines tOn hode hestOtOn]. A crux
   interpretum in reality. Does Jesus refer to the Transfiguration, the
   Resurrection of Jesus, the great Day of Pentecost, the Destruction of
   Jerusalem, the Second Coming and Judgment? We do not know, only that
   Jesus was certain of his final victory which would be typified and
   symbolized in various ways. The apocalyptic eschatological symbolism
   employed by Jesus here does not dominate his teaching. He used it at
   times to picture the triumph of the kingdom, not to set forth the full
   teaching about it. The kingdom of God was already in the hearts of men.
   There would be climaxes and consummations.
     __________________________________________________________________

Chapter 17

   17:1 After six days [meth' hemeras hex]. This could be on the sixth
   day, but as Luke (Lu 9:28) puts it "about eight days" one naturally
   thinks of a week as the probable time, though it is not important.
   Taketh with him [paralambanei]. Literally, takes along. Note historical
   present. These three disciples form an inner group who have shown more
   understanding of Jesus. So at Gethsemane. Apart [kat' idian] means "by
   themselves" ({alone}, [monous], Mark has it) up [anapherei] into a high
   mountain, probably Mount Hermon again, though we do not really know.
   "The Mount of Transfiguration does not concern geography" (Holtzmann).

   17:2 He was transfigured before them [metemorphOthe emprosthen autOn].
   The word is the same as the metamorphoses (cf. Ovid) of pagan
   mythology. Luke does not use it. The idea is change [meta-] of form
   [morphe]. It really presents the essence of a thing as separate from
   the [schema] (fashion), the outward accident. So in Ro 12:2 Paul uses
   both verbs, [sunschematizesthe] (be not fashioned) and
   [metamorphousthe] (be ye transformed in your inner life). So in 1Co
   7:31 [schema] is used for the fashion of the world while in Mr 16:12
   [morphe] is used of the form of Jesus after his resurrection. The false
   apostles are described by [metaschematisomai] in 2Co 11:13-15. In Php
   2:6 we have [en morphei] used of the Preincarnate state of Christ and
   [morphen doulou] of the Incarnate state (Php 2:7), while [schemati hOs
   anthrOpos] emphasizes his being found "in fashion as a man." But it
   will not do in Mt 17:2 to use the English transliteration
   [metamorphOsis] because of its pagan associations. So the Latin
   transfigured (Vulgate transfiguratus est) is better. "The deeper force
   of [metamorphousthai] is seen in 2Co 3:18 (with reference to the
   shining on Moses' face), Ro 12:2" (McNeile). The word occurs in a
   second-century papyrus of the pagan gods who are invisible. Matthew
   guards against the pagan idea by adding and explaining about the face
   of Christ "as the sun" and his garments "as the light."

   17:3 There appeared [Ophthe]. Singular aorist passive verb with Moses
   (to be understood also with Elijah), but the participle [sunlalountes]
   is plural agreeing with both. "Sufficient objectivity is guaranteed by
   the vision being enjoyed by all three" (Bruce). The Jewish apocalypses
   reveal popular expectations that Moses and Elijah would reappear. Both
   had mystery connected with their deaths. One represented law, the other
   prophecy, while Jesus represented the gospel (grace). They spoke of his
   decease (Lu 9:31), the cross, the theme uppermost in the mind of Christ
   and which the disciples did not comprehend. Jesus needed comfort and he
   gets it from fellowship with Moses and Elijah.

   17:4 And Peter answered [apokritheis de ho Petros]. "Peter to the front
   again, but not greatly to his credit" (Bruce). It is not clear what
   Peter means by his saying: "It is good for us to be here" [kalon estin
   hemas hOde einai]. Luke (Lu 9:33) adds "not knowing what he said," as
   they "were heavy with sleep." So it is not well to take Peter too
   seriously on this occasion. At any rate he makes a definite proposal. I
   will make [paiesO]. Future indicative though aorist subjunctive has
   same form. Tabernacles [skenas], booths. The Feast of Tabernacles was
   not far away. Peter may have meant that they should just stay up here
   on the mountain and not go to Jerusalem for the feast.

   17:5 Overshadowed [epeskiasen]. They were up in cloud-land that swept
   round and over them. See this verb used of Mary (Lu 1:35) and of
   Peter's shadow (Ac 5:15). This is [houtos estin]. At the baptism (Mt
   3:17) these words were addressed to Jesus. Here the voice out of the
   bright cloud speaks to them about Jesus. Hear ye him [akouete autou].
   Even when he speaks about his death. A sharp rebuke to Peter for his
   consolation to Jesus about his death.

   17:7 And touched them [kai hapsamenos autOn]. Tenderness in their time
   of fear.

   17:8 Lifting up their eyes [eparantes tous ophthalmous autOn]. After
   the reassuring touch of Jesus and his words of cheer. Jesus only
   [Iesoun monon]. Moses and Elijah were gone in the bright cloud.

   17:9 Until [heOs hou]. This conjunction is common with the subjunctive
   for a future event as his Resurrection [egerthei] was. Again (Mr 9:10)
   they were puzzled over his meaning. Jesus evidently hopes that this
   vision of Moses and Elijah and his own glory might stand them in good
   stead at his death.

   17:10 Elijah must first come [Eleian dei elthein prOton]. So this piece
   of theology concerned them more than anything else. They had just seen
   Elijah, but Jesus the Messiah had come before Elijah. The scribes used
   Mal 4:5. Jesus had also spoken again of his death (resurrection). So
   they are puzzled.

   17:12 Elijah is come already [Eleias ede elthen]. Thus Jesus identifies
   John the Baptist with the promise in Malachi, though not the real
   Elijah in person which John denied (Joh 1:21). They knew him not [ouk
   epignOsan auton]. Second aorist active indicative of [epiginOskO], to
   recognize. Just as they do not know Jesus now (Joh 1:26). They killed
   John as they will Jesus the Son of Man.

   17:13 Then understood [tote sunekan]. One of the three k aorists. It
   was plain enough even for them. John was Elijah in spirit and had
   prepared the way for the Messiah.

   17:15 Epileptic [seleniazetai]. Literally, "moonstruck," "lunatic." The
   symptoms of epilepsy were supposed to be aggravated by the changes of
   the moon (cf. 4:24). He has it bad [kakOs echei] as often in the
   Synoptic Gospels.

   17:17 Perverse [diestrammene]. Distorted, twisted in two, corrupt.
   Perfect passive participle of [diastrephO].

   17:20 Little faith [oligopistian]. A good translation. It was less than
   "a grain of mustard seed" [kokkon sinapeOs]. See 13:31 for this phrase.
   They had no miracle faith. Bruce holds "this mountain" to be the Mount
   of Transfiguration to which Jesus pointed. Probably so. But it is a
   parable. Our trouble is always with "this mountain" which confronts our
   path. Note the form [metaba] [meta] and [bethi].

   17:23 And they were exceeding sorry [kai elupethesan sphodra]. So they
   at last understood that he was talking about his death and
   resurrection.

   17:24 They that received the half-shekel [hoi ta didrachma
   lambanontes]. This temple tax amounted to an Attic drachma or the
   Jewish half-shekel, about one-third of a dollar. Every Jewish man
   twenty years of age and over was expected to pay it for the maintenance
   of the temple. But it was not a compulsory tax like that collected by
   the publicans for the government. "The tax was like a voluntary
   church-rate; no one could be compelled to pay" (Plummer). The same
   Greek word occurs in two Egyptian papyri of the first century A.D. for
   the receipt for the tax for the temple of Suchus (Milligan and
   Moulton's Vocabulary). This tax for the Jerusalem temple was due in the
   month Adar (our March) and it was now nearly six months overdue. But
   Jesus and the Twelve had been out of Galilee most of this time. Hence
   the question of the tax-collectors. The payment had to be made in the
   Jewish coin, half-shekel. Hence the money-changers did a thriving
   business in charging a small premium for the Jewish coin, amounting to
   some forty-five thousand dollars a year, it is estimated. It is
   significant that they approached Peter rather than Jesus, perhaps not
   wishing to embarrass "Your Teacher," "a roundabout hint that the tax
   was overdue" (Bruce). Evidently Jesus had been in the habit of paying
   it (Peter's).

   17:25 Jesus spake first to him [proephthasen auton ho Iesous legOn].
   Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and
   Milligan, Vocabulary). The old idiomatic use of [phthanO] with the
   participle survives in this example of [prophthanO] in Mt 17:25,
   meaning to anticipate, to get before one in doing a thing. The Koine
   uses the infinitive thus with [phthanO] which has come to mean simply
   to arrive. Here the anticipation is made plain by the use of [pro-].
   See Robertson's Grammar, p. 1120. The "prevent" of the Authorized
   Version was the original idea of praevenire, to go before, to
   anticipate. Peter felt obliged to take the matter up with Jesus. But
   the Master had observed what was going on and spoke to Peter first.
   Toll or tribute [tele e kenson]. Customs or wares collected by the
   publicans (like [phoros], Ro 13:7) and also the capitation tax on
   persons, indirect and direct taxation. [Kensos] is the Latin census, a
   registration for the purpose of the appraisement of property like [he
   apographe] in Lu 2:2; Ac 5:37. By this parable Jesus as the Son of God
   claims exemption from the temple tax as the temple of his Father just
   as royal families do not pay taxes, but get tribute from the foreigners
   or aliens, subjects in reality.

   17:26 The sons [hoi huioi]. Christ, of course, and the disciples also
   in contrast with the Jews. Thus a reply to Peter's prompt "Yes."
   Logically [arage] free from the temple tax, but practically not as he
   proceeds to show.

   17:27 Lest we cause them to stumble [hina me skandalisOmen autous]. He
   does not wish to create the impression that he and the disciples
   despise the temple and its worship. Aorist tense (punctiliar single
   act) here, though some MSS. have present subjunctive (linear). "A hook"
   [agkistron]. The only example in the N.T. of fishing with a hook. From
   an unused verb [agkizO], to angle, and that from [agkos], a curve (so
   also [agkale] the inner curve of the arm, Lu 2:38). First cometh up
   [ton anabanta prOton ichthun]. More correctly, "the first fish that
   cometh up." A shekel [statera]. Greek stater = four drachmae, enough
   for two persons to pay the tax. For me and thee [anti emou kai sou].
   Common use of [anti] in commercial transactions, "in exchange for."
   Here we have a miracle of foreknowledge. Such instances have happened.
   Some try to get rid of the miracle by calling it a proverb or by saying
   that Jesus only meant for Peter to sell the fish and thus get the
   money, a species of nervous anxiety to relieve Christ and the Gospel of
   Matthew from the miraculous. "All the attempts have been in vain which
   were made by the older Rationalism to put a non-miraculous meaning into
   these words" (B. Weiss). It is not stated that Peter actually caught
   such a fish though that is the natural implication. Why provision is
   thus only made for Peter along with Jesus we do not know.
     __________________________________________________________________

   18:1 Who then is greatest [tis ara meizOn estin]. The [ara] seems to
   point back to the tax-collection incident when Jesus had claimed
   exemption for them all as "sons" of the Father. But it was not a new
   dispute, for jealousy had been growing in their hearts. The wonderful
   words of Jesus to Peter on Mount Hermon (Mt 16:17-19) had evidently
   made Peter feel a fresh sense of leadership on the basis of which he
   had dared even to rebuke Jesus for speaking of his death (16:22). And
   then Peter was one of the three (James and John also) taken with the
   Master up on the Mount of Transfiguration. Peter on that occasion had
   spoken up promptly. And just now the tax-collectors had singled out
   Peter as the one who seemed to represent the group. Mark (Mr 9:33)
   represents Jesus as asking them about their dispute on the way into the
   house, perhaps just after their question in Mt 18:1. Jesus had noticed
   the wrangling. It will break out again and again (Mt 20:20-28; Lu
   22:24). Plainly the primacy of Peter was not yet admitted by the
   others. The use of the comparative [meizOn] (so [ho meizOn] in verse 4)
   rather than the superlative [megistos] is quite in accord with the
   Koine idiom where the comparative is displacing the superlative
   (Robertson, Grammar, pp. 667ff.). But it is a sad discovery to find the
   disciples chiefly concerned about their own places (offices) in the
   political kingdom which they were expecting.

   18:2 Called to him [proskalesamenos]. Indirect middle voice aorist
   participle. It may even be Peter's "little child" [paidion] as it was
   probably in Peter's house (Mr 9:33). Set him [estesen]. Transitive
   first aorist active indicative, not intransitive second aorist, [este].
   In the midst of them [en mesOi autOn]. Luke adds (Lu 9:47) "by his
   side" [par' heautOi]. Both are true.

   18:3 Except ye turn and become [ean me straphete kai genesthe].
   Third-class condition, undetermined but with prospect of determination.
   [Straphete] is second aorist passive subjunctive and [genesthe] second
   aorist middle subjunctive. They were headed in the wrong direction with
   their selfish ambition. "His tone at this time is markedly severe, as
   much as when He denounces the Pharisaism in the bud He had to deal
   with" (Bruce). The strong double negative [ou me eiselthete] means that
   they will otherwise not get into the kingdom of heaven at all, let
   alone have big places in it.

   18:4 This little child [to paidion touto]. This saying about humbling
   oneself Jesus repeated a number of times as for instance in Mt 23:12.
   Probably Jesus pointed to the child by his side. The ninth-century
   story that the child was Ignatius is worthless. It is not that the
   child humbled himself, but that the child is humble from the nature of
   the case in relation to older persons. That is true, however
   "bumptious" the child himself may be. Bruce observes that to humble
   oneself is "the most difficult thing in the world for saint as for
   sinner."

   18:5 In my name [epi tOi onomati mou]. For "one such little child" [any
   believer in Christ] Luke (Lu 9:48) has "this little child" as a
   representative or symbol. "On the basis or ground of my name," "for my
   sake." Very much like [eis onoma] in 10:41 which does not differ
   greatly from [en onomati] (Ac 10:48).

   18:6 These little ones [tOn mikrOn toutOn]. In the same sense as "one
   such little one" above. The child is the type of believers. A great
   millstone [mulos onikos], literally, "a millstone turned by an ass."
   The upper millstone was turned by an ass [onos]. There were no examples
   of the adjective [onikos] (turned by an ass) outside the N.T. until the
   papyri revealed several for loads requiring an ass to carry them,
   stones requiring an ass to move them, etc. Deissmann (Light from the
   Ancient East, p. 81) notes it also in papyri examples about the sale of
   an ass and tax for an ass's burden of goods. The depth of the sea [tOi
   pelagei tes thalasses]. "The sea of the sea." [Pelagos] probably from
   [plesso], to beat, and so the beating, splashing waves of the sea. "Far
   out into the open sea, a vivid substitute for [eis ten thalassan]"
   (McNeile).

   18:7 Through whom [di' ou]. Jesus recognizes the inevitableness of
   stumbling-blocks, traps, hindrances, the world being as it is, but he
   does not absolve the man who sets the trap (cf. Lu 17:1).

   18:8 In verses 8 and 9 we have one of the dualities or doublets in
   Matthew (5:29-30). Jesus repeated his pungent sayings many times.
   Instead of [eis geennan] (5:29) we have [eis to pur to aiOnion] and at
   the end of verse 9 [tou puros] is added to [ten geennan]. This is the
   first use in Matthew of [aiOnios]. We have it again in 19:16, 29 with
   [zoe], in 25:41 with [pur], in 25:46 with [kolasin] and [zoen]. The
   word means ageless, without beginning or end as of God (Ro 16:26),
   without beginning as in Ro 16:25, without end as here and often. The
   effort to make it mean "[aeonian]" fire will make it mean "[aeonian]"
   life also. If the punishment is limited, ipso facto the life is
   shortened. In verse 9 also [monophthalmon] occurs. It is an Ionic
   compound in Herodotus that is condemned by the Atticists, but it is
   revived in the vernacular Koine. Literally one-eyed. Here only and Mr
   9:47 in the New Testament.

   18:10 Despise [kataphronesete]. Literally, "think down on," with the
   assumption of superiority. Their angels [hoi aggeloi autOn]. The Jews
   believed that each nation had a guardian angel (Da 10:13, 20f.; 12:1).
   The seven churches in Revelation (Re 1:20) have angels, each of them,
   whatsoever the meaning is. Does Jesus mean to teach here that each
   little child or child of faith had a special angel who appears in God's
   presence, "see the face of my Father" [blepousin to prosOpon tou patros
   mou] in special intimacy? Or does he simply mean that the angels do
   take an interest in the welfare of God's people (Heb 1:14)? There is
   comfort to us in that thought. Certainly Jesus means that the Father
   takes special care of his "little ones" who believe in Him. There are
   angels in God's presence (Lu 1:19).

   18:12 Leave the ninety and nine [aphesei ta enenekonta ennea epi ta ore
   kai poreutheis zetei to planOmenon?]. This is the text of Westcott and
   Hort after BL, etc. This text means: "Will he not leave the ninety and
   nine upon the mountains and going does he not seek (change to present
   tense) the wandering one?" On the high pastures where the sheep graze
   at will one has wandered afield. See this parable later in Lu 15:4-7.
   Our word "planet" is from [planaomai], wandering (moving) stars they
   were called as opposed to fixed stars. But now we know that no stars
   are fixed. They are all moving and rapidly.

   18:14 The will of your Father [thelema emprosthen]. Observe that
   Westcott and Hort read [mou] here rather than [h-mOn] after B Sahidic
   Coptic. Either makes good sense, though "your" carries on the picture
   of God's care for "each one of these little ones" [hen tOn mikrOn
   toutOn] among God's children. The use of [emprosthen] with [thelema] is
   a Hebraism like [emprosthen sou] in 11:25 with [eudokia], "before the
   face" of God.

   18:15 If thy brother sin against thee [ean hamartesei adelphos sou].
   Literally, commit a sin (ingressive aorist subjunctive of [hamartanO].
   Aleph B Sahidic do not have "against thee" [eis se]. Shew him his fault
   [elegxon]. Such private reproof is hard to do, but it is the way of
   Christ. Thou hast gained [ekerdesas]. Aorist active indicative of
   [kerdainO] in conclusion of a third-class condition, a sort of timeless
   aorist, a blessed achievement already made.

   18:16 Take with thee [paralabe meta sou]. Take alone [para] with [meta]
   thee.

   18:17 Refuse to hear [parakousei]. Like Isa 65:12. Many papyri examples
   for ignoring, disregarding, hearing without heeding, hearing aside
   [para-], hearing amiss, overhearing (Mr 5:36). The church [tei
   ekklesiai]. The local body, not the general as in Mt 16:18 which see
   for discussion. The problem here is whether Jesus has in mind an actual
   body of believers already in existence or is speaking prophetically of
   the local churches that would be organized later (as in Acts). There
   are some who think that the Twelve Apostles constituted a local
   [ekklesia], a sort of moving church of preachers. That could only be
   true in essence as they were a band of ministers and not located in any
   one place. Bruce holds that they were "the nucleus" of a local church
   at any rate.

   18:18 Shall be bound in heaven [estai dedemena en ouranOi]. Future
   passive periphrastic perfect indicative as in "shall be loosed" [estai
   lelumena]. In 16:19 this same unusual form occurs. The binding and the
   loosing is there addressed to Peter, but it is here repeated for the
   church or for the disciples as the case may be.

   18:19 Shall agree [sumphOnesOsin]. Our word "symphony" is this very
   root. It is no longer looked at as a concord of voices, a chorus in
   harmony, though that would be very appropriate in a church meeting
   rather than the rasping discord sometimes heard even between two
   brethren or sisters. Of my Father [para tou patros mou]. From the side
   of, "by my Father."

   18:20 There am I [ekei eimi]. This blessed promise implies that those
   gathered together are really disciples with the spirit of Christ as
   well as "in his name" [eis to emon onoma]. One of the Oxyrhynchus
   Sayings of Our Lord is: "Wherever there are (two) they are not without
   God, and wherever there is one alone I say I am with him." Also this:
   "Raise the stone and there thou shalt find me, cleave the wood and
   there am I." See Mal 3:16.

   18:21 Until seven times? [heOs heptakis?] Peter thought that he was
   generous as the Jewish rule was three times (Am 1:6). His question goes
   back to verse 15. "Against me" is genuine here. "The man who asks such
   a question does not really know what forgiveness means" (Plummer).

   18:22 Until seventy times seven [heOs hebdomekontakis hepta]. It is not
   clear whether this idiom means seventy-seven or as the Revised Version
   has it (490 times). If [heptakis] were written it would clearly be 490
   times. The same ambiguity is seen in Ge 4:24, the LXX text by omitting
   [kai]. In the Test. of the Twelve Patriarchs, Benj. vii. 4, it is used
   in the sense of seventy times seven. But it really makes little
   difference because Jesus clearly means unlimited forgiveness in either
   case. "The unlimited revenge of primitive man has given place to the
   unlimited forgiveness of Christians" (McNeile).

   18:23 Make a reckoning [sunarai logon]. Seen also in 25:19. Perhaps a
   Latinism, rationes conferre. First aorist active infinitive of
   [sunairO], to cast up accounts, to settle, to compare accounts with.
   Not in ancient Greek writers, but in two papyri of the second century
   A.D. in the very sense here and the substantive appears in an ostracon
   from Nubia of the early third century (Deissmann, Light from the
   Ancient East, p. 117).

   18:24 Ten thousand talents [muriOn talantOn]. A talent was 6,000
   denarii or about a thousand dollars or 240 pounds. Ten thousand times
   this is about ten or twelve million dollars, an enormous sum for that
   period. We live today in the age of national debts of billions of
   dollars or even of pounds sterling. The imperial taxes of Judea,
   Idumea, and Samaria for one year were only 600 talents while Galilee
   and Perea paid 200 (Josephus, Ant. xi. 4). But oriental kings were free
   in the use of money and in making debts like the native kings of India
   today.

   18:25 Had not wherewith to pay [me echontos autou apodounai]. There is
   no "wherewith" in the Greek. This idiom is seen in Lu 7:42; 14:14; Heb
   6:13. Genitive absolute though [auton] in the same clause as often in
   the N.T. To be sold [prathenai]. First aorist passive infinitive of
   [pipraskO]. This was according to the law (Ex 22:3; Le 25:39,47). Wife
   and children were treated as property in those primitive times.

   18:27 The debt [to danion]. The loan. Common in the papyri for a loan.
   The interest had increased the debt enormously. "This heavy oriental
   usury is of the scenery of the parable" (McNeile).

   18:28 A hundred pence [hekaton denaria]. A denarius was worth about
   eight and a half pence. The hundred denarii here were equal to some
   "fifty shillings" (Bruce), "about 4 pounds" (McNeile), "twenty pounds"
   (Moffatt), "twenty dollars" (Goodspeed), "100 shillings" (Weymouth) .
   These are various efforts to represent in modern language the small
   amount of this debt compared with the big one. Took him by the throat
   [epnigen]. "Held him by the throat" (Allen). It is imperfect, probably
   inchoative, "began to choke or throttle him." The Roman law allowed
   this indignity. Vincent quotes Livy (iv. 53) who tells how the necks
   were twisted (collum torsisset) and how Cicero (Pro Cluentio, xxi.)
   says: "Lead him to the judgment seat with twisted neck (collo
   obtorto)." What thou owest [ei ti opheileis]. Literally, "if thou owest
   anything," however little. He did not even know how much it was, only
   that he owed him something. "The if' is simply the expression of a
   pitiless logic" (Meyer).

   18:30 And he would not [ho de ouk ethelen]. Imperfect tense of
   persistent refusal. Till he should pay [heOs apodOi]. This futuristic
   aorist subjunctive is the rule with [heOs] for a future goal. He was to
   stay in prison till he should pay. "He acts on the instinct of a base
   nature, and also doubtless in accordance with long habits of harsh
   tyrannical behaviour towards men in his power" (Bruce). On imprisonment
   for debt among the Greeks and Romans see Deissmann, Light from the
   Ancient East, pp. 270,330.

   18:31 Told [diesaphesan]. Made wholly clear to their own lord. That is
   the usual result in the long run. There is a limit to what people will
   put up with.

   18:33 Shouldst thou not? [ouk edei se?] "Was it not necessary?" The
   king fits the cap on this wicked slave that he put on the poor debtor.

   18:34 The tormentors [tois basanistais]. Not to prison simply, but to
   terrible punishment. The papyri give various instances of the verb
   [basanizO], to torture, used of slaves and others. "Livy (ii. 23)
   pictures an old centurion complaining that he was taken by his
   creditor, not into servitude, but to a workhouse and torture, and
   showing his back scarred with fresh wounds" (Vincent). Till he should
   pay all [heOs [hou] apodOi pan]. Just as in verse 30, his very words.
   But this is not purgatorial, but punitive, for he could never pay back
   that vast debt.

   18:35 From your hearts [apo tOn kardiOn h-mOn]. No sham or lip pardon,
   and as often as needed. This is Christ's full reply to Peter's question
   in 18:21. This parable of the unmerciful servant is surely needed
   today.
     __________________________________________________________________

Chapter 19

   19:1 He departed [meteren]. Literally, to lift up, change something to
   another place. Transitive in the LXX and in a Cilician rock
   inscription. Intransitive in 13:53 and here, the only N.T. instances.
   Absence of [hoti] or [kai] after [kai egeneto], one of the clear
   Hebraisms in the N.T. (Robertson, Grammar, pp. 1042f.). This verse is a
   sort of formula in Matthew at the close of important groups of [logia]
   as in 7:28; 11:1; 13:53. The borders of Judea beyond Jordan [eis ta
   horia tes Ioudaias peran tou Iordanou]. This is a curious expression.
   It apparently means that Jesus left Galilee to go to Judea by way of
   Perea as the Galileans often did to avoid Samaria. Luke (Lu 17:11)
   expressly says that he passed through Samaria and Galilee when he left
   Ephraim in Northern Judea (Joh 11:54). He was not afraid to pass
   through the edge of Galilee and down the Jordan Valley in Perea on this
   last journey to Jerusalem. McNeile is needlessly opposed to the
   trans-Jordanic or Perean aspect of this phase of Christ's work.

   19:3 Pharisees tempting him [Pharisaioi peirazontes auton]. They "could
   not ask a question of Jesus without sinister motives" (Bruce). See 4:1
   for the word [peirazO]. For every cause [kata pasan aitian]. This
   clause is an allusion to the dispute between the two theological
   schools over the meaning of De 24:1. The school of Shammai took the
   strict and unpopular view of divorce for unchastity alone while the
   school of Hillel took the liberal and popular view of easy divorce for
   any passing whim if the husband saw a prettier woman (modern enough
   surely) or burnt his biscuits for breakfast. It was a pretty dilemma
   and meant to do Jesus harm with the people. There is no real trouble
   about the use of [kata] here in the sense of [propter] or because of
   (Robertson, Grammar, p. 509).

   19:5 Shall cleave [kollethesetai]. First future passive, "shall be
   glued to," the verb means. The twain shall become one flesh [esontai
   hoi duo eis sarka mian]. This use of [eis] after [eimi] is an imitation
   of the Hebrew, though a few examples occur in the older Greek and in
   the papyri. The frequency of it is due to the Hebrew and here the LXX
   is a direct translation of the Hebrew idiom.

   19:6 What therefore God hath joined together [ho oun ho theos
   sunezeuxen]. Note "what," not "whom." The marriage relation God has
   made. "The creation of sex, and the high doctrine as to the cohesion it
   produces between man and woman, laid down in Gen., interdict
   separation" (Bruce). The word for "joined together" means "yoked
   together," a common verb for marriage in ancient Greek. It is the
   timeless aorist indicative [sunezeuxen], true always. Bill [biblion]. A
   little [biblos] (see on 1:1), a scroll or document (papyrus or
   parchment). This was some protection to the divorced wife and a
   restriction on laxity.

   19:8 For your hardness of heart [pros ten sklerokardian h-mOn]. The
   word is apparently one of the few Biblical words (LXX and the N.T.). It
   is a heart dried up [skleros], hard and tough. But from the beginning
   it hath not been so [ap' arches de ouk gegonen houtOs]. The present
   perfect active of [ginomai] to emphasize the permanence of the divine
   ideal. "The original ordinance has never been abrogated nor superseded,
   but continues in force" (Vincent). "How small the Pharisaic disputants
   must have felt in presence of such holy teaching, which soars above the
   partisan view of controversialists into the serene region of ideal,
   universal, eternal truth" (Bruce).

   19:9 Except for fornication [parektos logou porneias]. This is the
   marginal reading in Westcott and Hort which also adds "maketh her an
   adulteress" [poiei auten moicheuthenai] and also these words: "and he
   that marrieth her when she is put away committeth adultery" [kai ho
   apolelumenen gamesas moichatai]. There seems to be a certain amount of
   assimilation in various manuscripts between this verse and the words in
   5:32. But, whatever reading is accepted here, even the short one in
   Westcott and Hort [me epi porneiai], not for fornication), it is plain
   that Matthew represents Jesus in both places as allowing divorce for
   fornication as a general term [porneia] which is technically adultery
   [moicheia] from [moichaO or moicheuO]. Here, as in 5:31f., a group of
   scholars deny the genuineness of the exception given by Matthew alone.
   McNeile holds that "the addition of the saving clause is, in fact,
   opposed to the spirit of the whole context, and must have been made at
   a time when the practice of divorce for adultery had already grown up."
   That in my opinion is gratuitous criticism which is unwilling to accept
   Matthew's report because it disagrees with one's views on the subject
   of divorce. He adds: "It cannot be supposed that Matthew wished to
   represent Jesus as siding with the school of Shammai." Why not, if
   Shammai on this point agreed with Jesus? Those who deny Matthew's
   report are those who are opposed to remarriage at all. Jesus by
   implication, as in 5:31, does allow remarriage of the innocent party,
   but not of the guilty one. Certainly Jesus has lifted the whole subject
   of marriage and divorce to a new level, far beyond the petty
   contentions of the schools of Hillel and Shammai.

   19:10 The disciples say unto him [legousin autOi hoi mathetai].
   "Christ's doctrine on marriage not only separated Him [toto caelo] from
   Pharisaic opinions of all shades, but was too high even for the Twelve"
   (Bruce). The case [he aitia]. The word may refer to the use in verse 3
   "for every cause." It may have a vague idea here = [res], condition.
   But the point clearly is that "it is not expedient to marry" [ou
   sumpherei gamesai] if such a strict view is held. If the bond is so
   tight a man had best not commit matrimony. It is a bit unusual to have
   [anthrOpos] and [gune] contrasted rather than [aner] and [gune].

   19:11 But they to whom it is given [all' hois dedotai]. A neat Greek
   idiom, dative case of relation and perfect passive indicative. The same
   idea is repeated at the close of verse 12. It is a voluntary
   renunciation of marriage for the sake of the kingdom of heaven. "Jesus
   recognizes the severity of the demand as going beyond the capacity of
   all but a select number." It was a direct appeal to the spiritual
   intelligence of the disciples not to misconceive his meaning as
   certainly the monastic orders have done.

   19:13 Rebuked them [epetimesen autois]. No doubt people did often crowd
   around Jesus for a touch of his hand and his blessing. The disciples
   probably felt that they were doing Jesus a kindness. How little they
   understood children and Jesus. It is a tragedy to make children feel
   that they are in the way at home and at church. These men were the
   twelve apostles and yet had no vision of Christ's love for little
   children. The new child world of today is due directly to Jesus.

   19:14 Suffer [aphete]. "Leave them alone." Second aorist active
   imperative. Forbid them not [me kOluete]. "Stop hindering them." The
   idiom of [me] with the present imperative means just that. Of such [tOn
   toioutOn]. The childlike as in 18:3f.

   19:16 What good thing [ti agathon]. Mark (Mr 10:17) has the adjective
   "good" with "Teacher." May have [schO]. Ingressive aorist subjunctive,
   "may get," "may acquire."

   19:17 Concerning that which is good [peri tou agathou]. He had asked
   Jesus in verse 16 "what good thing" he should do. He evidently had a
   light idea of the meaning of [agathos]. "This was only a teacher's way
   of leading on a pupil" (Bruce). So Jesus explains that "One there is
   who is good," one alone who is really good in the absolute sense.

   19:20 What lack I yet? [ti eti husterO?] Here is a psychological
   paradox. He claims to have kept all these commandments and yet he was
   not satisfied. He had an uneasy conscience and Jesus called him to
   something that he did not have. He thought of goodness as quantitative
   (a series of acts) and not qualitative (of the nature of God). Did his
   question reveal proud complacency or pathetic despair? A bit of both
   most likely.

   19:21 If thou wouldest be perfect [ei theleis teleios einai]. Condition
   of the first class, determined as fulfilled. Jesus assumes that the
   young man really desires to be perfect (a big adjective that, perfect
   as God is the goal, 5:48). That thou hast [sou ta huparchonta]. "Thy
   belongings." The Greek neuter plural participle used like our English
   word "belongings." It was a huge demand, for he was rich.

   19:22 Went away sorrowful [apelthen lupoumenos]. "Went away grieved."
   He felt that Jesus had asked too much of him. He worshipped money more
   than God when put to the test. Does Jesus demand this same test of
   every one? Not unless he is in the grip of money. Different persons are
   in the power of different sins. One sin is enough to keep one away from
   Christ.

   19:23 It is hard [duskolOs]. With difficulty. Adverb from [duskolos],
   hard to find food, fastidious, faultfinding, then difficult.

   19:24 It is easier for a camel to go through a needle's eye
   [eukopOteron estin kamelon dia trematos rhaphidos eiselthein]. Jesus,
   of course, means by this comparison, whether an eastern proverb or not,
   to express the impossible. The efforts to explain it away are jejune
   like a ship's cable, [kamilon] or [rhaphis] as a narrow gorge or gate
   of entrance for camels which recognized stooping, etc. All these are
   hopeless, for Jesus pointedly calls the thing "impossible" (verse 26).
   The Jews in the Babylonian Talmud did have a proverb that a man even in
   his dreams did not see an elephant pass through the eye of a needle
   (Vincent). The Koran speaks of the wicked finding the gates of heaven
   shut "till a camel shall pass through the eye of a needle." But the
   Koran may have got this figure from the New Testament. The word for an
   ordinary needle is [rhaphis], but, Luke (Lu 18:25) employs [belone],
   the medical term for the surgical needle not elsewhere in the N.T.

   19:25 Were astonished [exeplessonto]. Imperfect descriptive of their
   blank amazement. They were literally "struck out."

   19:26 Looking on them [emblepsas]. Jesus saw their amazement.

   19:27 What then shall we have? [ti ara estai hemin?] A pathetic
   question of hopeless lack of comprehension.

   19:28 In the regeneration [en tei palingenesiai]. The new birth of the
   world is to be fulfilled when Jesus sits on his throne of glory. This
   word was used by the Stoics and the Pythagoreans. It is common also in
   the mystery religions (Angus, Mystery Religions and Christianity, pp.
   95ff.). It is in the papyri also. We must put no fantastic ideas into
   the mouth of Jesus. But he did look for the final consummation of his
   kingdom. What is meant by the disciples also sitting on twelve thrones
   is not clear.

   19:29 A hundredfold [hekatonplasiona]. But Westcott and Hort read
   [pollaplasiona], manifold. Eternal life is the real reward.

   19:30 The last first and the first last [hoi eschatoi prOtoi kai hoi
   prOtoi eschatoi]. This paradoxical enigma is probably in the nature of
   a rebuke to Peter and refers to ranks in the kingdom. There are many
   other possible applications. The following parable illustrates it.
     __________________________________________________________________

Chapter 20

   20:1 For [gar]. The parable of the house illustrates the aphorism in
   19:30. A man that is a householder [anthrOpOi oikodespotei]. Just like
   [anthrOpOi basilei] (18:23). Not necessary to translate [anthrOpOi],
   just "a householder."

   Early in the morning [hama prOi]. A classic idiom. [Hama] as an
   "improper" preposition is common in the papyri. [PrOi] is just an
   adverb in the locative. At the same time with early dawn, break of day,
   country fashion for starting to work. To hire [misthOsasthai]. The
   middle voice aorist tense, to hire for oneself.

   20:2 For a penny a day [ek denariou ten hemeran]. See on 18:28. "Penny"
   is not adequate, "shilling" Moffatt has it. The [ek] with the ablative
   represents the agreement [sunphOnesas] with the workmen [ergatOn]. "The
   day" the Greek has it, an accusative of extent of time.

   20:3 Standing in the marketplace idle [hestOtas agorai argous]. The
   market place was the place where men and masters met for bargaining. At
   Hamadan in Persia, Morier in Second Journey through Persia, as cited by
   Trench in his Parables, says: "We observed every morning, before the
   sun rose, that a numerous band of peasants were collected, with spades
   in their hands, waiting to be hired for the day to work in the
   surrounding fields."

   20:4 Whatsoever is right [ho ean ei dikaion]. "Is fair" (Allen), not
   anything he pleased, but a just proportionate wage. Indefinite relative
   with subjunctive [ean=an].

   20:6 All the day idle [holen ten hemeran argoi]. Extent of time
   (accusative) again. [Argoi] is [a] privative and [ergon], work, no
   work. The problem of the unemployed.

   20:10 Every man a penny [ana denarion kai autoi]. Literally,
   "themselves also a denarius apiece" (distributive use of [ana]. Bruce
   asks if this householder was a humorist when he began to pay off the
   last first and paid each one a denarius according to agreement. False
   hopes had been raised in those who came first who got only what they
   had agreed to receive.

   20:11 They murmured [egogguzon]. Onomatopoetic word, the meaning
   suiting the sound. Our words murmur and grumble are similar. Probably
   here inchoative imperfect, began to grumble. It occurs in old Ionic and
   in the papyri.

   20:12 Equal unto us [isous autous hemin]. Associative instrumental case
   [hemin] after [isous]. It was a regular protest against the supposed
   injustice of the householder. The burden of the day and the scorching
   wind [to baros tes hemeras kai ton kausOna]. These last "did" work for
   one hour. Apparently they worked as hard as any while at it. A whole
   day's work on the part of these sweat-stained men who had stood also
   the sirocco, the hot, dry, dust-laden east wind that blasted the grain
   in Pharaoh's dream (Ge 41:6), that withered Jonah's gourd (Jon 4:8),
   that blighted the vine in Ezekiel's parable (Eze 17:10). They seemed to
   have a good case.

   20:13 To one of them [heni autOn]. Evidently the spokesman of the
   group. "Friend" [hetaire]. Comrade. So a kindly reply to this man in
   place of an address to the whole gang. Ge 31:40; Job 27:21; Ho 13:15.
   The word survives in modern Greek.

   20:14 Take up [aron]. First aorist active imperative of [airO]. Pick
   up, as if he had saucily refused to take it from the table or had
   contemptuously thrown the denarius on the ground. If the first had been
   paid first and sent away, there would probably have been no murmuring,
   but "the murmuring is needed to bring out the lesson" (Plummer). The
   [denarius] was the common wage of a day labourer at that time. What I
   will [ho thelO]. This is the point of the parable, the will of the
   householder. With mine own [en tois emois]. In the sphere of my own
   affairs. There is in the Koine an extension of the instrumental use of
   [en].

   20:15 Is thine eye evil? [ho ophthalmos sou poneros estin?] See on
   6:22-24 about the evil eye and the good eye. The complainer had a
   grudging eye while the householder has a liberal or generous eye. See
   Ro 5:7 for a distinction between [dikaios] and [agathos].

   20:16 The last first and the first last [hoi eschatoi prOtoi kai hoi
   prOtoi eschatoi]. The adjectives change places as compared with 19:30.
   The point is the same, though this order suits the parable better.
   After all one's work does not rest wholly on the amount of time spent
   on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought
   more than many studious scholars in a hundred years" (Jer. Berak. ii.
   5c).

   20:17 Apart [kat' idian]. This is the prediction in Matthew of the
   cross (16:21; 17:22; 20:17). "Aside by themselves" (Moffatt). The verb
   is [parelaben]. Jesus is having his inward struggle (Mr 10:32) and
   makes one more effort to get the Twelve to understand him.

   20:19 And to crucify [kai staurOsai]. The very word now. The details
   fall on deaf ears, even the point of the resurrection on the third day.

   20:20 Then [tote]. Surely an inopportune time for such a request just
   after the pointed prediction of Christ's crucifixion. Perhaps their
   minds had been preoccupied with the words of Jesus (19:28) about their
   sitting on twelve thrones taking them in a literal sense. The mother of
   James and John, probably Salome, possibly a sister of the Master's
   mother (Joh 19:25), apparently prompted her two sons because of the
   family relationship and now speaks for them. Asking a certain thing
   [aitousa ti]. "Asking something," "plotting perhaps when their Master
   was predicting" (Bruce). The "something" put forward as a small matter
   was simply the choice of the two chief thrones promised by Jesus
   (19:28).

   20:22 Ye know not what ye ask [ouk oidate ti aiteisthe]. How often that
   is true. [Aiteisthe] is indirect middle voice, "ask for yourselves," "a
   selfish request." We are able [dunametha]. Amazing proof of their
   ignorance and self-confidence. Ambition had blinded their eyes. They
   had not caught the martyr spirit.

   20:23 Ye shall drink [piesthe]. Future middle from [pinO]. Christ's cup
   was martyrdom. James was the first of the Twelve to meet the martyr's
   death (Ac 12:2) and John the last if reports are true about him. How
   little they knew what they were saying.

   20:24 Moved with indignation [eganaktesan]. A strong word for angry
   resentment. In the papyri. The ten felt that James and John had taken
   advantage of their relation to Jesus.

   20:25 Called them unto him [proskalesamenos autous]. Indirect middle
   again, calling to him.

   20:26 Would become great [hos an thelei megas genesthai]. Jesus does
   not condemn the desire to become great. It is a laudable ambition.
   There are "great ones" [megaloi] among Christians as among pagans, but
   they do not "lord it over" one another [katakurieuousin], a LXX word
   and very expressive, or "play the tyrant" [katexousiazousin], another
   suggestive word. Your minister [h-mOn diakonos]. This word may come
   from [dia] and [konis] (dust), to raise a dust by one's hurry, and so
   to minister. It is a general word for servant and is used in a variety
   of ways including the technical sense of our "deacon" in Php. 1:1. But
   it more frequently is applied to ministers of the Gospel (1Co 3:5). The
   way to be "first" [prOtos], says Jesus, is to be your "servant"
   [doulos], "bond-servant" (verse 27). This is a complete reversal of
   popular opinion then and now.

   20:28 A ransom for many [lutron anti pollOn]. The Son of man is the
   outstanding illustration of this principle of self-abnegation in direct
   contrast to the self-seeking of James and John. The word translated
   "ransom" is the one commonly employed in the papyri as the price paid
   for a slave who is then set free by the one who bought him, the
   purchase money for manumitting slaves. See examples in Moulton and
   Milligan's Vocabulary and Deissmann's Light from the Ancient East, pp.
   328f. There is the notion of exchange also in the use of [anti]. Jesus
   gave his own life as the price of freedom for the slaves of sin. There
   are those who refuse to admit that Jesus held this notion of a
   substitutionary death because the word in the N.T. occurs only here and
   the corresponding passage in Mr 10:45. But that is an easy way to get
   rid of passages that contradict one's theological opinions. Jesus here
   rises to the full consciousness of the significance of his death for
   men.

   20:29 From Jericho [apo IereichO]. So Mr 10:46. But Luke (Lu 18:35)
   places the incident as they were drawing near to Jericho [eis
   IereichO]. It is probable that Mark and Matthew refer to the old
   Jericho, the ruins of which have been discovered, while Luke alludes to
   the new Roman Jericho. The two blind men were apparently between the
   two towns. Mark (Mr 10:46) and Luke (Lu 18:35) mention only one blind
   man, Bartimaeus (Mark). In Kentucky there are two towns about a half
   mile apart both called Pleasureville (one Old Pleasureville, the other
   New Pleasureville).

   20:30 That Jesus was passing by [hoti Iesous paragei]. These men "were
   sitting by the wayside" [kathemenoi para ten hodon] at their regular
   stand. They heard the crowd yelling that Jesus of Nazareth was passing
   by [paragei], present indicative of direct discourse retained in the
   indirect). It was their one opportunity, now or never. They had heard
   of what he had done for other blind men. They hail him as "the son of
   David" (the Messiah). It is just one of many such incidents when Jesus
   stood still and opened their eyes, so many that even the multitude was
   impatient with the cries of these poor men that their eyes be opened
   [anoigOsin], second aorist passive subjunctive).

   20:34 Touched their eyes [hepsato tOn ommatOn]. A synonym for
   [ophthalmOn] in Mr 8:23 and here alone in the N.T. In the LXX and a
   common poetic word (Euripides) and occurs in the papyri. In modern
   Greek [matia mou] (abbreviation) means "light of my eye," "my darling."
   The verb [haptomai] is very common in the Synoptic Gospels. The touch
   of Christ's hand would sooth the eyes as they were healed.
     __________________________________________________________________

Chapter 21

   21:1 Unto Bethphage [eis Bethphage]. An indeclinable Aramaic name here
   only in O.T. or N.T. (Mr 11:1; Lu 19:29). It means "house of unripe
   young figs." It apparently lay on the eastern slope of Olivet or at the
   foot of the mountain, a little further from Jerusalem than Bethany.
   Both Mark and Luke speak of Christ's coming "unto Bethphage and
   Bethany" as if Bethphage was reached first. It is apparently larger
   than Bethany. Unto the Mount of Olives [eis to oros tOn ElaiOn].
   Matthew has thus three instances of [eis] with Jerusalem, Mount of
   Olives. Mark and Luke use [pros] with Mount of Olives, the Mount of
   Olive trees [elaiOn] from [elaia], olive tree), the mountain covered
   with olive trees.

   21:2 Into the village that is over against you [eis ten kOmen ten
   katenanti h-mOn]. Another use of [eis]. If it means "into" as
   translated, it could be Bethany right across the valley and this is
   probably the idea. And a colt with her [kai pOlon met' autes]. The
   young of any animal. Here to come with the mother and the more readily
   so.

   21:3 The Lord [ho kurios]. It is not clear how the word would be
   understood here by those who heard the message though it is plain that
   Jesus applies it to himself. The word is from [kuros], power or
   authority. In the LXX it is common in a variety of uses which appear in
   the N.T. as master of the slave (Mt 10:24), of the harvest (9:38), of
   the vineyard (20:8), of the emperor (Ac 13:27), of God (Mt 11:20;
   11:25), and often of Jesus as the Messiah (Ac 10:36). Note Mt 8:25.
   This is the only time in Matthew where the words [ho kurios] are
   applied to Jesus except the doubtful passage in 28:6. A similar usage
   is shown by Moulton and Milligan's Vocabulary and Deissmann's Light
   from the Ancient East. Particularly in Egypt it was applied to "the
   Lord Serapis" and Ptolemy and Cleopatra are called "the lords, the most
   great gods" [hoi kurioi theoi megistoi]. Even Herod the Great and Herod
   Agrippa I are addressed as "Lord King." In the west the Roman emperors
   are not so termed till the time of Domitian. But the Christians boldly
   claimed the word for Christ as Jesus is here represented as using it
   with reference to himself. It seems as if already the disciples were
   calling Jesus "Lord" and that he accepted the appellative and used it
   as here.

   21:4 By the prophet [dia tou prophetou]. The first line is from Isa
   62:11, the rest from Zec 9:9. John (Joh 12:14f.) makes it clear that
   Jesus did not quote the passage himself. In Matthew it is not so plain,
   but probably it is his own comment about the incident. It is not
   Christ's intention to fulfil the prophecy, simply that his conduct did
   fulfil it.

   21:5 The daughter of Zion [tei thugatri SiOn]. Jerusalem as in Isa 22:4
   (daughter of my people). So Babylon (Isa 47:1), daughter of Tyre for
   Tyre (Ps 45:12). Riding [epibebekOs]. Perfect active participle of
   [epibainO], "having gone upon." And upon a colt the foal of an ass [kai
   epi pOlon huion hupozugiou]. These words give trouble if [kai] is here
   taken to mean "and." Fritzsche argues that Jesus rode alternately upon
   each animal, a possible, but needless interpretation. In the Hebrew it
   means by common Hebrew parallelism "upon an ass, even upon a colt."
   That is obviously the meaning here in Matthew. The use of [hupozugiou]
   (a beast of burden, under a yoke) for ass is common in the LXX and in
   the papyri (Deissmann, Bible Studies p. 161).

   21:7 And he sat thereon [kai epekathisen epanO autOn], Mark (Mr 11:7)
   and Luke (Lu 19:35) show that Jesus rode the colt. Matthew does not
   contradict that, referring to the garments [ta himatia] put on the colt
   by "them" [autOn]. not to the two asses. The construction is somewhat
   loose, but intelligible. The garments thrown on the animals were the
   outer garments [himatia], Jesus "took his seat" [epekathisen],
   ingressive aorist active) upon the garments.

   21:8 The most part of the multitude [ho pleistos ochlos]. See 11:20 for
   this same idiom, article with superlative, a true superlative
   (Robertson, Grammar, p. 670). In the way [en tei hodOi]. This the most
   of the crowd did. The disciples put their garments on the asses. Note
   change of tenses (constative aorist [estrOsan], descriptive imperfects
   [ekopton kai estrOnnuon] showing the growing enthusiasm of the crowd).
   When the colt had passed over their garments, they would pick the
   garments up and spread them again before.

   21:9 That went before him and that followed [hoi proagontes auton kai
   hoi akolouthountes]. Note the two groups with two articles and the
   present tense (linear action) and the imperfect [ekrazon] "were crying"
   as they went. Hosanna to the Son of David [Hosanna tOi huiOi Daueid].
   They were now proclaiming Jesus as the Messiah and he let them do it.
   "Hosanna" means "Save, we pray thee." They repeat words from the Hallel
   (Ps 148:1) and one recalls the song of the angelic host when Jesus was
   born (Lu 2:14). "Hosanna in the highest" (heaven) as well as here on
   earth.

   21:10 Was stirred [eseisthe]. Shaken as by an earthquake. "Even
   Jerusalem frozen with religious formalism and socially undemonstrative,
   was stirred with popular enthusiasm as by a mighty wind or by an
   earthquake" (Bruce).

   21:12 Cast out [exebalen]. Drove out, assumed authority over "the
   temple of God" (probably correct text with [tou theou], though only
   example of the phrase). John (Joh 2:14) has a similar incident at the
   beginning of the ministry of Jesus. It is not impossible that he should
   repeat it at the close after three years with the same abuses in
   existence again. It is amazing how short a time the work of reformers
   lasts. The traffic went on in the court of the Gentiles and to a
   certain extent was necessary. Here the tables of the money-changers
   [tOn kollubistOn], from [kollubos], a small coin) were overturned. See
   on 17:24 for the need of the change for the temple tax. The doves were
   the poor man's offering.

   21:13 A den of robbers [spelaion leistOn]. By charging exorbitant
   prices.

   21:15 The children [tous paidas]. Masculine and probably boys who had
   caught the enthusiasm of the crowd.

   21:16 Hearest thou [akoueis]. In a rage at the desecration of the
   temple by the shouts of the boys they try to shame Jesus, as
   responsible for it.

   Thou hast perfected [katertisO]. The quotation is from Ps 8:3 (LXX
   text). See 4:21 where the same verb is used for mending nets. Here it
   is the timeless aorist middle indicative with the perfective use of
   [kata-]. It was a stinging rebuke.

   21:17 To Bethany [eis Bethanian]. House of depression or misery, the
   Hebrew means. But the home of Martha and Mary and Lazarus there was a
   house of solace and comfort to Jesus during this week of destiny. He
   lodged there [eulisthe ekei] whether at the Bethany home or out in the
   open air. It was a time of crisis for all.

   21:18 He hungered [epeinasen]. Ingressive aorist indicative, became
   hungry, felt hungry (Moffatt). Possibly Jesus spent the night out of
   doors and so had no breakfast.

   21:19 A fig tree [suken mian]. "A single fig tree" (Margin of Rev.
   Version). But [heis] was often used = [tis] or like our indefinite
   article. See Mt 8:10; 26:69. The Greek has strictly no indefinite
   article as the Latin has no definite article. Let there be no fruit
   from thee henceforward for ever [ou meketi sou karpos genetai eis ton
   aiOna]. Strictly speaking this is a prediction, not a prohibition or
   wish as in Mr 11:14 (optative [phagoi]. "On you no fruit shall ever
   grow again" (Weymouth). The double negative [ou me] with the aorist
   subjunctive (or future indicative) is the strongest kind of negative
   prediction. It sometimes amounts to a prohibition like [ou] and the
   future indicative (Robertson, Grammar, pp. 926f.). The early figs start
   in spring before the leaves and develop after the leaves. The main fig
   crop was early autumn (Mr 11:14). There should have been figs on the
   tree with the crop of leaves. It was a vivid object lesson. Matthew
   does not distinguish between the two mornings as Mark does (Mr
   11:13,20), but says "immediately" [parachrema] twice (21:19, 20). This
   word is really [para to chrema] like our "on the spot" (Thayer). It
   occurs in the papyri in monetary transactions for immediate cash
   payment.

   21:21 Doubt not [me diakrithete]. First aorist passive subjunctive,
   second-class condition. To be divided in mind, to waver, to doubt, the
   opposite of "faith" [pistin], trust, confidence. What is done to the
   fig tree [to tes sukes]. The Greek means "the matter of the fig tree,"
   as if a slight matter in comparison with this mountain [tOi orei
   toutOi]. Removing a mountain is a bigger task than blighting a fig
   tree. "The cursing of the fig-tree has always been regarded as of
   symbolic import, the tree being in Christ's mind an emblem of the
   Jewish people, with a great show of religion and no fruit of real
   godliness. This hypothesis is very credible" (Bruce). Plummer follows
   Zahn in referring it to the Holy City. Certainly "this mountain" is a
   parable and one already reported in Mt 17:20 (cf. sycamine tree in Lk
   17:6). Cf. Zec 17:4.

   21:22 Believing [pisteuontes]. This is the point of the parable of the
   mountain, "faith in the efficacy of prayer" (Plummer).

   21:24 One question [logon hena]. Literally "one word" or "a word." The
   answer to Christ's word will give the answer to their query. The only
   human ecclesiastical authority that Jesus had came from John.

   21:25 The baptism of John [to baptisma to IOanou]. This represents his
   relation to Jesus who was baptized by him. At once the ecclesiastical
   leaders find themselves in a dilemma created by their challenge of
   Christ. They reasoned with themselves [dielogizonto]. Picturesque
   imperfect tense describing their hopeless quandary.

   21:29 I will not [ou thelO]. So many old manuscripts, though the
   Vatican manuscript (B) has the order of the two sons reversed.
   Logically the "I, sir" [egO, kurie] suits better for the second son
   (verse 30) with a reference to the blunt refusal of the first. So also
   the manuscripts differ in verse 31 between the first [ho prOtos] and
   the last [ho husteros] or [eschatos]. But the one who actually did the
   will of the father is the one who repented and went [metameletheis
   apelthen]. This word really means "repent," to be sorry afterwards, and
   must be sharply distinguished from the word [metanoeO] used 34 times in
   the N.T. as in Mt 3:2 and [metanoia] used 24 times as in Mt 3:8. The
   verb [metamelomai] occurs in the N.T. only five times (Mt 21:29,32;
   27:3; 2Co 7:8; Heb 7:21 from Ps 109:4). Paul distinguishes sharply
   between mere sorrow and the act "repentance" which he calls [metanoian]
   (2Co 7:9). In the case of Judas (Mt 27:3) it was mere remorse. Here the
   boy got sorry for his stubborn refusal to obey his father and went and
   obeyed. Godly sorrow leads to repentance [metanoian], but mere sorrow
   is not repentance.

   21:31 Go before you [proagousin]. "In front of you" (Weymouth). The
   publicans and harlots march ahead of the ecclesiastics into the kingdom
   of heaven. It is a powerful indictment of the complacency of the Jewish
   theological leaders.

   21:32 In the way of righteousness [en hodOi dikaiosunes]. In the path
   of righteousness. Compare the two ways in Mt 7:13,14 and "the way of
   God" (22:16).

   21:33 A hedge [phragmon]. Or fence as a protection against wild beasts.
   Digged a winepress [Oruxen lenon]. Out of the solid rock to hold the
   grapes and wine as they were crushed. Such wine-vats are to be seen
   today in Palestine. Built a tower [Oikodomesen purgon]. This for the
   vinedressers and watchmen (2Ch 26:10). Utmost care was thus taken. Note
   "a booth in a vineyard" (Isa 1:8). See also Isa 24:20; Job 27:18. Let
   it out [exedeto, exedoto] the usual form). For hire, the terms not
   being given. The lease allowed three forms, money-rent, a proportion of
   the crop, or a definite amount of the produce whether it was a good or
   bad year. Probably the last form is that contemplated here.

   21:34 His servants [tous doulous autou]. These slaves are distinguished
   from the husbandmen [geOrgoi], workers of the soil) or workers of the
   vineyard who had leased it from the householder before he went away.
   The conduct of the husbandmen towards the householder's slaves portrays
   the behaviour of the Jewish people and the religious leaders in
   particular towards the prophets and now towards Christ. The treatment
   of God's prophets by the Jews pointedly illustrates this parable.

   21:35 They will reverence my son [entrapesontai ton huion mou]. Second
   future passive from [entrepO], to turn at, but used transitively here
   as though active or middle. It is the picture of turning with respect
   when one worthy of it appears.

   21:38 Take his inheritance [schOmen ten kleronomian autou]. Ingressive
   aorist active subjunctive (hortatory, volitive) of [echO]. Let us get
   his inheritance.

   21:41 He will miserably destroy those miserable men [kakous kakOs
   apolesei autous]. The paronomasia or assonance is very clear. A common
   idiom in literary Greek. "He will put the wretches to a wretched death"
   (Weymouth). Which [hoitines]. Who, which very ones of a different
   character.

   21:42 The stone which [lithon hon]. Inverse attraction of the
   antecedent into the case of the relative. The builders rejected
   [apedokimasan hoi oikodomountes]. From Ps 118:22. A most telling
   quotation. These experts in building God's temple had rejected the
   corner-stone chosen by God for his own house. But God has the last word
   and sets aside the building experts and puts his Son as the Head of the
   corner. It was a withering indictment.

   21:43 Shall be taken away from you [arthesetai aph' h-mOn]. Future
   passive indicative of [airO]. It was the death-knell of the Jewish
   nation with their hopes of political and religious world leadership.

   21:44 Shall be broken to pieces [sunthlasthesetai]. Some ancient
   manuscripts do not have this verse. But it graphically pictures the
   fate of the man who rejects Christ. The verb means to shatter. We are
   familiar with an automobile that dashes against a stone wall, a tree,
   or a train and the ruin that follows. Will scatter him as dust
   [likmesei]. The verb was used of winnowing out the chaff and then of
   grinding to powder. This is the fate of him on whom this Rejected Stone
   falls.

   21:45 Perceived [egnOsan]. Ingressive second aorist active of
   [ginOskO]. There was no mistaking the meaning of these parables. The
   dullest could see the point.

   21:46 Took him [eichon]. Descriptive imperfect of [echO], to hold. This
   fear of the people was all that stayed the hands of the rabbis on this
   occasion. Murderous rage was in their hearts towards Jesus. People do
   not always grasp the application of sermons to themselves.
     __________________________________________________________________

Chapter 22

   22:1 Again in parables [palin en parabolais]. Matthew has already given
   two on this occasion (The Two Sons, The Wicked Husbandmen). He alone
   gives this Parable of the Marriage Feast of the King's Son. It is
   somewhat similar to that of The Supper in Lu 14:16-23 given on another
   occasion. Hence some scholars consider this merely Matthew's version of
   the Lucan parable in the wrong place because of Matthew's habit of
   grouping the sayings of Jesus. But that is a gratuitous indictment of
   Matthew's report which definitely locates the parable here by [palin].
   Some regard it as not spoken by Jesus at all, but an effort on the part
   of the writer to cover the sin and fate of the Jews, the calling of the
   Gentiles, and God's demand for righteousness. But here again it is like
   Jesus and suits the present occasion.

   22:2 A marriage feast [gamous]. The plural, as here (2, 3, 4, 9), is
   very common in the papyri for the wedding festivities (the several acts
   of feasting) which lasted for days, seven in Jud 14:17. The very phrase
   here, [gamous poiein], occurs in the Doric of Thera about B.C. 200. The
   singular [gamos] is common in the papyri for the wedding contract, but
   Field (Notes, p. 16) sees no difference between the singular here in
   22:8 and the plural (see also Ge 29:22; Es 9:22; Macc. 10:58).

   22:3 To call them that were bidden [kalesai tous keklemenous]. "Perhaps
   an unconscious play on the words, lost in both A.V. and Rev., to call
   the called" (Vincent). It was a Jewish custom to invite a second time
   the already invited (Es 5:8; 6:14). The prophets of old had given God's
   invitation to the Jewish people. Now the Baptist and Jesus had given
   the second invitation that the feast was ready. And they would not come
   [kai ouk ethelon elthein]. This negative imperfect characterizes the
   stubborn refusal of the Jewish leaders to accept Jesus as God's Son
   (Joh 1:11). This is "The Hebrew Tragedy" (Conder).

   22:4 My dinner [to ariston mou]. It is breakfast, not dinner. In Lu
   14:12 both [ariston] (breakfast) and [deipnon] (dinner) are used. This
   noon or midday meal, like the French breakfast at noon, was sometimes
   called [deipnon mesembrinon] (midday dinner or luncheon). The regular
   dinner [deipnon] came in the evening. The confusion arose from applying
   [ariston] to the early morning meal and then to the noon meal (some not
   eating an earlier meal). In Joh 21:12,15 [aristaO] is used of the early
   morning meal, "Break your fast" [aristesate]. When [ariston] was
   applied to luncheon, like the Latin prandium, [akratisma] was the term
   for the early breakfast. My fatlings [ta sitista]. Verbal from
   [sitizO], to feed with wheat or other grain, to fatten. Fed-up or
   fatted animals.

   22:5 Made light of it [amelesantes]. Literally, neglecting, not caring
   for. They may even have ridiculed the invitation, but the verb does not
   say so. However, to neglect an invitation to a wedding feast is a gross
   discourtesy. One to his own farm [hos men eis ton idion agron] or
   field, another to his merchandise [hos de epi ten emporian autou] only
   example in the N.T., from [emporos], merchant, one who travels for
   traffic [emporeuomai], a drummer.

   22:7 Armies [strateumata]. Bands of soldiers, not grand armies.

   22:9 The partings of the highways [tas diexodous tOn hodOn]. Vulgate,
   exitus viarum. [Diodoi] are cross-streets, while [diexodoi] (double
   compound) seem to be main streets leading out of the city where also
   side-streets may branch off, "by-ways."

   22:10 The wedding [ho gamos]. But Westcott and Hort rightly read here
   [ho numphOn], marriage dining hall. The same word in 9:15 means the
   bridechamber.

   22:12 Not having a wedding-garment [me echOn enduma gamou]. [Me] is in
   the Koine the usual negative with participles unless special emphasis
   on the negative is desired as in [ouk endedumenon]. There is a subtle
   distinction between [me] and [ou] like our subjective and objective
   notions. Some hold that the wedding-garment here is a portion of a lost
   parable separate from that of the Wedding Feast, but there is no
   evidence for that idea. Wunsche does report a parable by a rabbi of a
   king who set no time for his feast and the guests arrived, some
   properly dressed waiting at the door; others in their working clothes
   did not wait, but went off to work and, when the summons suddenly came,
   they had no time to dress properly and were made to stand and watch
   while the others partook of the feast.

   22:13 Was speechless [epsimOthe]. Was muzzled, dumb from confusion and
   embarrassment. It is used of the ox (1Ti 5:18). The outer darkness [to
   skotos to exOteron]. See Mt 8:12. All the blacker from the standpoint
   of the brilliantly lighted banquet hall. There shall be [ekei estai].
   Out there in the outer darkness.

   22:14 For many are called, but few chosen [polloi gar eisin kletoi
   oligoi de eklektoi]. This crisp saying of Christ occurs in various
   connections. He evidently repeated many of his sayings many times as
   every teacher does. There is a distinction between the called [kletoi]
   and the chosen [eklektoi] called out from the called.

   22:15 Went [poreuthentes]. So-called deponent passive and redundant use
   of the verb as in 9:13: "Go and learn." Took counsel [sumboulion
   elabon]. Like the Latin consilium capere as in 12:14. Ensnare in his
   talk [pagideusOsin en logOi]. From [pagis], a snare or trap. Here only
   in the N.T. In the LXX (1Ki 28:9; Ec 9:12; Test. of Twelve Patriarchs,
   Joseph 7:1). Vivid picture of the effort to trip Jesus in his speech
   like a bird or wild beast.

   22:16 Their disciples [tous mathetas autOn]. Students, pupils, of the
   Pharisees as in Mr 2:18. There were two Pharisaic theological
   seminaries in Jerusalem (Hillel, Shammai). The Herodians [tOn
   HerOidianOn]. Not members of Herod's family or Herod's soldiers, but
   partisans or followers of Herod. The form in [-ianos] is a Latin
   termination like that in [Christianos] (Ac 11:26). Mentioned also in Mr
   3:6 combining with the Pharisees against Jesus. The person of men
   [prosOpon anthrOpOn]. Literally, face of men. Paying regard to
   appearance is the sin of partiality condemned by James (Jas 2:1,9) when
   [prosOpolempsia, prosOpolemptein] are used, in imitation of the Hebrew
   idiom. This suave flattery to Jesus implied "that Jesus was a reckless
   simpleton" (Bruce).

   22:19 Tribute money [to nomisma tou kensou]. [Kensos], Latin census,
   was a capitation tax or head-money, tributum capitis, for which silver
   denaria were struck, with the figure of Caesar and a superscription,
   e.g. "Tiberiou Kaisaros" (McNeile). [Nomisma] is the Latin numisma and
   occurs here only in the N.T., is common in the old Greek, from [nomizO]
   sanctioned by law or custom.

   22:20 This image and superscription [he eikOn haute kai he epigraphe].
   Probably a Roman coin because of the image (picture) on it. The earlier
   Herods avoided this practice because of Jewish prejudice, but the
   Tetrarch Philip introduced it on Jewish coins and he was followed by
   Herod Agrippa I. This coin was pretty certainly stamped in Rome with
   the image and name of Tiberius Caesar on it.

   22:21 Render [apodote]. "Give back" to Caesar what is already Caesar's.

   22:24 Shall marry [epigambreusei]. The Sadducees were "aiming at
   amusement rather than deadly mischief" (Bruce). It was probably an old
   conundrum that they had used to the discomfiture of the Pharisees. This
   passage is quoted from De 25:5,6. The word appears here only in the
   N.T. and elsewhere only in the LXX. It is used of any connected by
   marriage as in Ge 34:9; 1Sa 18:22. But in Ge 38:8 and De 25:5 it is
   used specifically of one marrying his brother's widow.

   22:33 They were astonished [exeplessonto]. Descriptive imperfect
   passive showing the continued amazement of the crowds. They were struck
   out (literally).

   22:34 He had put the Sadducees to silence [ephimOsen tous
   Saddoukaious]. Muzzled the Sadducees. The Pharisees could not restrain
   their glee though they were joining with the Sadducees in trying to
   entrap Jesus. Gathered themselves together [sunechthesan epi to auto].
   First aorist passive, were gathered together. [Epi to auto] explains
   more fully [sun-]. See also Ac 2:47. "Mustered their forces" (Moffatt).

   22:36 The great commandment in the law [entole megale en tOi nomOi].
   The positive adjective is sometimes as high in rank as the superlative.
   See [megas] in Mt 5:19 in contrast with [elachistos]. The superlative
   [megistos] occurs in the N.T. only in 2Pe 1:4. Possibly this scribe
   wishes to know which commandment stood first (Mr 12:28) with Jesus.
   "The scribes declared that there were 248 affirmative precepts, as many
   as the members of the human body; and 365 negative precepts, as many as
   the days in the year, the total being 613, the number of letters in the
   Decalogue" (Vincent). But Jesus cuts through such pettifogging
   hair-splitting to the heart of the problem.

   22:42 The Christ [tou Christou]. The Messiah, of course, not Christ as
   a proper name of Jesus. Jesus here assumes that Ps 110 refers to the
   Messiah. By his pungent question about the Messiah as David's son and
   Lord he really touches the problem of his Person (his Deity and his
   Humanity). Probably the Pharisees had never faced that problem before.
   They were unable to answer.
     __________________________________________________________________

Chapter 23

   23:2 Sit on Moses' seat [epi tes MOuseOs kathedras ekathisan]. The
   gnomic or timeless aorist tense, [ekathisan], not the aorist "for" the
   perfect. The "seat of Moses" is a brief form for the chair of the
   professor whose function it is to interpret Moses. "The heirs of Moses'
   authority by an unbroken tradition can deliver ex cathedra
   pronouncements on his teaching" (McNeile).

   23:3 For they say and do not [legousin kai ou poiousin]. "As teachers
   they have their place, but beware of following their example" (Bruce).
   So Jesus said: "Do not ye after their works " [me poieite]. Do not
   practice their practices. They are only preachers. Jesus does not here
   disapprove any of their teachings as he does elsewhere. The point made
   here is that they are only teachers (or preachers) and do not practice
   what they teach as God sees it.

   23:4 With their finger [tOi daktulOi autOn]. A picturesque proverb.
   They are taskmasters, not burden-bearers, not sympathetic helpers.

   23:5 To be seen of men [pros to theathenai tois anthrOpois]. See 6:1
   where this same idiom occurs. Ostentation regulates the conduct of the
   rabbis. Phylacteries [phulakteria]. An adjective from [phulakter,
   phulassO] (to guard). So a fortified place, station for garrison, then
   a safeguard, protecting charm or amulet. The rabbis wore [tephillin] or
   prayer-fillets, small leather cases with four strips of parchment on
   which were written the words of Ex 13:1-10,11-16; De 6:4-9; 11:13-21.
   They took literally the words about "a sign unto thy hand," "a memorial
   between thine eyes," and "frontlets." "That for the head was to consist
   of a box with four compartments, each containing a slip of parchment
   inscribed with one of the four passages. Each of these strips was to be
   tied up with a well-washed hair from a calf's tail; lest, if tied with
   wool or thread, any fungoid growth should ever pollute them. The
   phylactery of the arm was to contain a single slip, with the same four
   passages written in four columns of seven lines each. The black leather
   straps by which they were fastened were wound seven times round the arm
   and three times round the hand. They were reverenced by the rabbis as
   highly as the scriptures, and, like them, might be rescued from the
   flames on a sabbath. They profanely imagined that God wore the
   tephillin" (Vincent). It is small wonder that Jesus ridiculed such
   minute concern for pretentious externalism and literalism. These
   tephillin "are still worn at the present day on the forehead and left
   arm by Jews at the daily Morning Prayer" (McNeile) . "The size of the
   phylacteries indexed the measure of zeal, and the wearing of large ones
   was apt to take the place of obedience" (Bruce). Hence they made them
   "broad." The superstitious would wear them as mere charms to ward off
   evil. Enlarge the borders [megalunousin ta kraspeda]. In 9:20 we see
   that Jesus, like the Jews generally, wore a tassel or tuft, hem or
   border, a fringe on the outer garment according to Nu 15:38. Here again
   the Jewish rabbi had minute rules about the number of the fringes and
   the knots (see on 9:20). They made a virtue of the size of the fringes
   also. "Such things were useful as reminders; they were fatal when they
   were regarded as charms" (Plummer).

   23:6 The chief place at feasts [ten prOtoklisian en tois deipnois].
   Literally, the first reclining place on the divan at the meal. The
   Persians, Greeks, Romans, Jews differed in their customs, but all cared
   for the post of honour at formal functions as is true of us today.
   Hostesses often solve the point by putting the name of each guest at
   the table. At the last passover meal the apostles had an ugly snarl
   over this very point of precedence (Lu 22:24; Joh 13:2-11), just two
   days after this exposure of the Pharisees in the presence of the
   apostles. The chief seats in the synagogues [tas prOtokathedrias en
   tais sunagOgais]. "An insatiable hunger for prominence" (Bruce). These
   chief seats (Zuchermandel) were on the platform looking to the audience
   and with the back to the chest in which were kept the rolls of
   scripture. The Essenes had a different arrangement. People today pay
   high prices for front seats at the theatre, but at church prefer the
   rear seats out of a curious mock-humility. In the time of Jesus the
   hypocrites boldly sat up in front. Now, if they come to church at all,
   they take the rear seats.

   23:7 Salutations [aspasmous]. The ordinary courtiers were coveted
   because in public. They had an itch for notice. There are occasionally
   today ministers who resent it if they are not called upon to take part
   in the services at church. They feel that their ministerial dignity has
   not been recognized.

   23:8 But be not ye called Rabbi [humeis de me klethete Rabbei]. An
   apparent aside to the disciples. Note the emphatic position of
   [humeis]. Some even regard verses 8-10 as a later addition and not part
   of this address to the Pharisees, but the apostles were present.
   Euthymius Zigabenus says: "Do not seek to be called (ingressive aorist
   subjunctive), if others call you this it will not be your fault." This
   is not far from the Master's meaning. Rabbi means "my great one," "my
   Master," apparently a comparatively new title in Christ's time.

   23:9 Call no man your father [patera me kalesete h-mOn]. Jesus meant
   the full sense of this noble word for our heavenly Father. "Abba was
   not commonly a mode of address to a living person, but a title of
   honour for Rabbis and great men of the past" (McNeile). In Gethsemane
   Jesus said: "Abba, Father" (Mr 14:36). Certainly the ascription of
   "Father" to pope and priest seems out of harmony with what Jesus here
   says. He should not be understood to be condemning the title to one's
   real earthly father. Jesus often leaves the exceptions to be supplied.

   23:10 Masters [kathegetai]. This word occurs here only in the N.T. It
   is found in the papyri for teacher (Latin, doctor). It is the modern
   Greek word for professor. "While [didaskalos] represents [Rab],
   [kathegetes] stands for the more honourable [Rabban, -bOn]" (McNeile).
   Dalman (Words of Jesus, p. 340) suggests that the same Aramaic word may
   be translated by either [didaskalos] or [kathegetes]. The Christ [ho
   Christos]. The use of these words here by Jesus like "Jesus Christ" in
   his Prayer (Joh 17:3) is held by some to show that they were added by
   the evangelist to what Jesus actually said, since the Master would not
   have so described himself. But he commended Peter for calling him "the
   Christ the Son of the living God" (Mt 16:16f.). We must not empty the
   consciousness of Jesus too much.

   23:12 Exalt himself [hupsOsei heauton]. Somewhat like 18:4; 20:26.
   Given by Luke in other contexts (14:11; 18:14). Characteristic of
   Christ.

   23:13 Hypocrites [hupokritai]. This terrible word of Jesus appears
   first from him in the Sermon on the Mount (Mt 6:2,5,16; 7:5), then in
   15:7 and 22:18. Here it appears "with terrific iteration" (Bruce) save
   in the third of the seven woes (23:13, 15, 23, 25, 27, 29). The verb in
   the active [hupokrinO] meant to separate slowly or slightly subject to
   gradual inquiry. Then the middle was to make answer, to take up a part
   on the stage, to act a part. It was an easy step to mean to feign, to
   pretend, to wear a masque, to act the hypocrite, to play a part. This
   hardest word from the lips of Jesus falls on those who were the
   religious leaders of the Jews (Scribes and Pharisees), who had
   justified this thunderbolt of wrath by their conduct toward Jesus and
   their treatment of things high and holy. The Textus Receptus has eight
   woes, adding verse 14 which the Revised Version places in the margin
   (called verse 13 by Westcott and Hort and rejected on the authority of
   Aleph B D as a manifest gloss from Mr 12:40 and Lu 20:47). The MSS.
   that insert it put it either before 13 or after 13. Plummer cites these
   seven woes as another example of Matthew's fondness for the number
   seven, more fancy than fact for Matthew's Gospel is not the Apocalypse
   of John. These are all illustrations of Pharisaic saying and not doing
   (Allen). Ye shut the kingdom of heaven [kleiete ten basileian tOn
   ouranOn]. In Lu 11:52 the lawyers are accused of keeping the door to
   the house of knowledge locked and with flinging away the keys so as to
   keep themselves and the people in ignorance. These custodians of the
   kingdom by their teaching obscured the way to life. It is a tragedy to
   think how preachers and teachers of the kingdom of God may block the
   door for those who try to enter in [tous eiserchomenous], conative
   present middle participle). Against [emprosthen]. Literally, before.
   These door-keepers of the kingdom slam it shut in men's faces and they
   themselves are on the outside where they will remain. They hide the key
   to keep others from going in.

   23:15 Twofold more a son of hell than yourselves [huion geennes
   diploteron h-mOn]. It is a convert to Pharisaism rather than Judaism
   that is meant by "one proselyte" [hena proseluton], from
   [proserchomai], newcomers, aliens. There were two kinds of proselytes:
   of the gate (not actual Jews, but God-fearers and well-wishers of
   Judaism, like Cornelius), of righteousness who received circumcision
   and became actual Jews. But a very small per cent of the latter became
   Pharisees. There was a Hellenistic Jewish literature (Philo, Sibylline
   Oracles, etc.) designed to attract Gentiles to Judaism. But the
   Pharisaic missionary zeal (compass, [periagete], go around) was a
   comparative failure. And success was even worse, Jesus says with
   pitiless plainness. The "son of Gehenna" means one fitted for and so
   destined for Gehenna. "The more converted the more perverted" (H.J.
   Holtzmann). The Pharisees claimed to be in a special sense sons of the
   kingdom (Mt 8:12). They were more partisan than pious. [Diplous]
   (twofold, double) is common in the papyri. The comparative here used,
   as if from [diplos], appears also in Appian. Note the ablative of
   comparison h-mOn. It was a withering thrust.

   23:16 Ye blind guides [hodegoi tuphloi]. Note omission of "Scribes and
   Pharisees, hypocrites" with this third woe. In 15:14 Jesus had already
   called the Pharisees "blind guides" (leaders). They split hairs about
   oaths, as Jesus had explained in 5:33-37, between the temple and the
   gold of the temple. He is a debtor [opheilei]. He owes his oath, is
   bound by his oath. A.V., is guilty, is old English, obsolete sense of
   guilt as fine or payment.

   23:17 Ye fools [mOroi]. In 5:22 Jesus had warned against calling a man
   [mOros] in a rage, but here he so terms the blind Pharisees for their
   stupidity, description of the class. "It shows that not the word but
   the spirit in which it is uttered is what matters" (McNeile).

   23:23 Ye tithe [apodekatoute]. The tithe had to be paid upon "all the
   increase of thy seed" (De 14:22; Le 27:30). The English word tithe is
   tenth. These small aromatic herbs, mint [to heduosmon],
   sweet-smelling), anise or dill [anethon], cummin [kuminon], with
   aromatic seeds), show the Pharisaic scrupulous conscientiousness, all
   marketable commodities. "The Talmud tells of the ass of a certain Rabbi
   which had been so well trained as to refuse corn of which the tithes
   had not been taken" (Vincent). These ye ought [tauta edei]. Jesus does
   not condemn tithing. What he does condemn is doing it to the neglect of
   the weightier matters [ta barutera]. The Pharisees were externalists;
   cf. Lu 11:39-44.

   23:24 Strain out the gnat [diulizontes ton kOnOpa]. By filtering
   through [dia], not the "straining at" in swallowing so crudely
   suggested by the misprint in the A.V. Swallow the camel [ten de kamelon
   katapinontes]. Gulping or drinking down the camel. An oriental
   hyperbole like that in 19:24. See also 5:29, 30; 17:20; 21:21. Both
   insects and camels were ceremonially unclean (Le 11:4, 20, 23, 42). "He
   that kills a flea on the Sabbath is as guilty as if he killed a camel"
   (Jer. Shabb. 107).

   23:25 From extortion and excess [ex harpages kai akrasias]. A much more
   serious accusation. These punctilious observers of the external
   ceremonies did not hesitate at robbery [harpages] and graft [akrasias],
   lack of control. A modern picture of wickedness in high places both
   civil and ecclesiastical where the moral elements in life are
   ruthlessly trodden under foot. Of course, the idea is for both the
   outside [ektos] and the inside [entos] of the cup and the platter (fine
   side dish). But the inside is the more important. Note the change to
   singular in verse 26 as if Jesus in a friendlier tone pleads with a
   Pharisee to mend his ways.

   23:27 Whited sepulchre [taphois kekoniamenois]. The perfect passive
   participle is from [koniaO] and that from [konia], dust or lime.
   Whitened with powdered lime dust, the sepulchres of the poor in the
   fields or the roadside. Not the rock-hewn tombs of the well-to-do.
   These were whitewashed a month before the passover that travellers
   might see them and so avoid being defiled by touching them (Nu 19:16).
   In Ac 23:3 Paul called the high priest a whited wall. When Jesus spoke
   the sepulchres had been freshly whitewashed. We today speak of
   whitewashing moral evil.

   23:29 The tombs of the prophets [tous taphous tOn prophetOn]. Cf. Lu
   11:48-52. They were bearing witness against themselves [heautois],
   verse 31) to "the murder-taint in your blood" (Allen). "These men who
   professed to be so distressed at the murdering of the Prophets, were
   themselves compassing the death of Him who was far greater than any
   Prophet" (Plummer). There are four monuments called Tombs of the
   Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of
   the Mount of Olives. Some of these may have been going up at the very
   time that Jesus spoke. In this seventh and last woe Jesus addresses the
   Jewish nation and not merely the Pharisees.

   23:32 Fill ye up [plerOsate]. The keenest irony in this command has
   been softened in some MSS. to the future indicative [plerOsete]. "Fill
   up the measure of your fathers; crown their misdeeds by killing the
   prophet God has sent to you. Do at last what has long been in your
   hearts. The hour is come" (Bruce).

   23:33 Ye serpents, ye offspring of vipers [opheis gennemata echidnOn].
   These blistering words come as a climax and remind one of the Baptist
   (3:17) and of the time when the Pharisees accused Jesus of being in
   league with Beelzebub (12:34). They cut to the bone like whip-cords.
   How shall ye escape [pOs phugete]. Deliberate subjunctive. There is a
   curse in the Talmud somewhat like this: "Woe to the house of Annas! Woe
   to their serpent-like hissings."

   23:35 Zachariah son of Barachiah [Zachariou huiou Barachiou]. Broadus
   gives well the various alternatives in understanding and explaining the
   presence of "son of Barachiah" here which is not in Lu 11:51. The usual
   explanation is that the reference is to Zachariah the son of Jehoiada
   the priest who was slain in the court of the temple (2Ch 24:20ff.). How
   the words, "son of Barachiah," got into Matthew we do not know. A
   half-dozen possibilities can be suggested. In the case of Abel a
   reckoning for the shedding of his blood was foretold (Ge 4:10) and the
   same thing was true of the slaying of Zachariah (2Ch 24:22).

   23:37 How often would I have gathered [posakis ethelesa episunagein].
   More exactly, how often did I long to gather to myself (double compound
   infinitive). The same verb [episunagei] is used of the hen with the
   compound preposition [hupokatO]. Everyone has seen the hen quickly get
   together the chicks under her wings in the time of danger. These words
   naturally suggest previous visits to Jerusalem made plain by John's
   Gospel.
     __________________________________________________________________

Chapter 24

   24:1 Went out from the temple [exelthOn apo tou hierou]. All the
   discourses since Mt 21:23 have been in the temple courts [hieron], the
   sacred enclosure). But now Jesus leaves it for good after the powerful
   denunciation of the scribes and Pharisees in chapter 23. His public
   teaching is over. It was a tragic moment. As he was going out
   [eporeueto], descriptive imperfect) the disciples, as if to relieve the
   thought of the Master came to him [proselthon] to show [epideixai],
   ingressive aorist infinitive) the buildings of the temple [tas
   oikodomas tou hierou]. They were familiar to Jesus and the disciples,
   but beautiful like a snow mountain (Josephus, Wars V,5,6), the monument
   that Herod the Great had begun and that was not yet complete (Joh
   2:20). Great stones were there of polished marble.

   24:2 One stone upon another [lithos epi lithon]. Stone upon stone. A
   startling prediction showing that the gloomy current of the thoughts of
   Jesus were not changed by their words of admiration for the temple.

   24:3 As he sat [kathemenou]. Genitive absolute. Picture of Jesus
   sitting on the Mount of Olives looking down on Jerusalem and the temple
   which he had just left. After the climb up the mountain four of the
   disciples (Peter, James, John, Andrew) come to Jesus with the problem
   raised by his solemn words. They ask these questions about the
   destruction of Jerusalem and the temple, his own second coming
   [parousia], presence, common in the papyri for the visit of the
   emperor), and the end of the world. Did they think that they were all
   to take place simultaneously? There is no way to answer. At any rate
   Jesus treats all three in this great eschatological discourse, the most
   difficult problem in the Synoptic Gospels. Many theories are advanced
   that impugn the knowledge of Jesus or of the writers or of both. It is
   sufficient for our purpose to think of Jesus as using the destruction
   of the temple and of Jerusalem which did happen in that generation in
   A.D. 70, as also a symbol of his own second coming and of the end of
   the world [sunteleias tou aiOnos] or consummation of the age. In a
   painting the artist by skilful perspective may give on the same surface
   the inside of a room, the fields outside the window, and the sky far
   beyond. Certainly in this discourse Jesus blends in apocalyptic
   language the background of his death on the cross, the coming
   destruction of Jerusalem, his own second coming and the end of the
   world. He now touches one, now the other. It is not easy for us to
   separate clearly the various items. It is enough if we get the picture
   as a whole as it is here drawn with its lessons of warning to be ready
   for his coming and the end. The destruction of Jerusalem came as he
   foretold. There are some who would date the Synoptic Gospels after A.D.
   70 in order to avoid the predictive element involved in the earlier
   date. But that is to limit the fore-knowledge of Jesus to a merely
   human basis. The word [parousia] occurs in this chapter alone (3, 27,
   37, 39) in the Gospels, but often in the Epistles, either of presence
   as opposed to absence (Php 2:12) or the second coming of Christ (2Th
   2:1).

   24:4 Lead you astray [h-mas planesei]. This warning runs all through
   the discourse. It is amazing how successful deceivers have been through
   the ages with their eschatological programs. The word in the passive
   appears in 18:12 when the one sheep wanders astray. Here it is the
   active voice with the causative sense to lead astray. Our word planet
   comes from this root.

   24:5 In my name [epi tOi onomati mou]. They will arrogate to themselves
   false claims of Messiahship in (on the basis of) the name of Christ
   himself. Josephus (Wars VI, 54) gives there false Christs as one of the
   reasons for the explosion against Rome that led to the city's
   destruction. Each new hero was welcomed by the masses including
   Barcochba. "I am the Messiah," each would say. Forty odd years ago two
   men in Illinois claimed to be Messiah, each with followers (Schlatter,
   Schweinfurth). In more recent years Mrs. Annie Besant has introduced a
   theosophical Messiah and Mrs. Eddy made claims about herself on a par
   with those of Jesus.

   24:6 See that ye be not troubled [horate me throeisthe]. Asyndeton here
   with these two imperatives as Mr 8:15 [orate blepete] (Robertson,
   Grammar, p. 949). Look out for the wars and rumours of wars, but do not
   be scared out of your wits by them. [ThroeO] means to cry aloud, to
   scream, and in the passive to be terrified by an outcry. Paul uses this
   very verb [mede throeisthai] in 2Th 2:2 as a warning against excitement
   over false reports that he had predicted the immediate second coming of
   Christ. But the end is not yet [all' oupO estin to telos]. It is
   curious how people overlook these words of Jesus and proceed to set
   dates for the immediate end. That happened during the Great War and it
   has happened since.

   24:8 The beginning of travail [arche odinOn]. The word means
   birth-pangs and the Jews used the very phrase for the sufferings of the
   Messiah which were to come before the coming of the Messiah (Book of
   Jubilees, 23:18; Apoc. of Baruch 27-29). But the word occurs with no
   idea of birth as the pains of death (Ps 18:5; Ac 2:24). These woes,
   says Jesus, are not a proof of the end, but of the beginning.

   24:9 Ye shall be hated [esesthe misoumenoi]. Periphrastic future
   passive to emphasize the continuous process of the linear action. For
   tribulation [thlipsin] see 13:21), a word common in the Acts, Epistles,
   and Apocalypse for the oppression (pressure) that the Christians
   received. For my name's sake [dia to onoma mou]. The most glorious name
   in the world today, but soon to be a byword of shame (Ac 5:41). The
   disciples would count it an honour to be dishonoured for the Name's
   sake.

   24:11 False prophets [pseudoprophetai]. Jesus had warned against them
   in the Sermon on the Mount (7:15). They are still coming.

   24:12 Shall wax cold [psugesetai]. Second future passive indicative
   from [psuchO]. To breathe cool by blowing, to grow cold, "spiritual
   energy blighted or chilled by a malign or poisonous wind" (Vincent).
   The love of many [he agape tOn pollOn]. Love of the brotherhood gives
   way to mutual hatred and suspicion.

   24:14 Shall be preached [keruchthesetai]. Heralded in all the inhabited
   world. [En holei tei oikoumenei] supply [gei]. It is not here said that
   all will be saved nor must this language be given too literal and
   detailed an application to every individual.

   24:15 The abomination of desolation [to bdelugma tes eremOseOs]. An
   allusion to Da 9:27; 11:31; 12:11. Antiochus Epiphanes erected an altar
   to Zeus on the altar of Jehovah (1Macc. 1:54, 59; 6:7; 2Macc. 6:1-5).
   The desolation in the mind of Jesus is apparently the Roman army (Lu
   21:20) in the temple, an application of the words of Daniel to this
   dread event. The verb [bdelussomai] is to feel nausea because of
   stench, to abhor, to detest. Idolatry was a stench to God (Lu 16:15; Re
   17:4). Josephus tells us that the Romans burned the temple and offered
   sacrifices to their ensigns placed by the eastern gate when they
   proclaimed Titus as Emperor.

   Let him that readeth understand [ho anaginoskOn noeitO]. This
   parenthesis occurs also in Mr 13:14. It is not to be supposed that
   Jesus used these words. They were inserted by Mark as he wrote his book
   and he was followed by Matthew.

   24:16 Flee unto the mountains [pheugetOsan eis ta ore]. The mountains
   east of the Jordan. Eusebius (H.E. iii,5,3) says that the Christians
   actually fled to Pella at the foot of the mountains about seventeen
   miles south of the Sea of Galilee. They remembered the warning of Jesus
   and fled for safety.

   24:17 On the housetop [epi tou dOmatos]. They could escape from roof to
   roof and so escape, "the road of the roofs," as the rabbis called it.
   There was need for haste.

   24:18 In the field [en tOi agrOi]. The peasant worked in his time and
   left his mantle at home then as now.

   24:20 In winter nor on a sabbath [cheimOnos], genitive of time, [mede
   sabbatOi], locative of time). In winter because of the rough weather.
   On a sabbath because some would hesitate to make such a journey on the
   sabbath. Josephus in his Wars gives the best illustration of the
   horrors foretold by Jesus in verse 21.

   24:22 Had been shortened [ekolobOthesan]. From [kolobos], lopped,
   mutilated, as the hands, the feet. It is a second-class condition,
   determined as unfulfilled. It is a prophetic figure, the future
   regarded as past. For the elect's sake [dia tous eklektous]. See Mt
   22:14 for another use of this phrase by Jesus and also 24:31. The siege
   was shortened by various historical events like the stopping of the
   strengthening of the walls by Herod Agrippa by orders from the Emperor,
   the sudden arrival of Titus, the neglect of the Jews to prepare for a
   long siege. "Titus himself confessed that God was against the Jews,
   since otherwise neither his armies nor his engines would have availed
   against their defences" (Vincent).

   24:23 Lo, here is the Christ, or here [idou hOde ho Christos e hOde].
   The false prophets (24:11) create the trouble and now false Christs
   [pseudo-Christoi], verse 24) offer a way out of these troubles. The
   deluded victims raise the cries of "Lo, here," when these false
   Messiahs arise with their panaceas for public ills (political,
   religious, moral, and spiritual).

   24:24 Great signs and wonders [semeia megala kai terata]. Two of the
   three words so often used in the N.T. about the works [erga] of Jesus,
   the other being [dunameis] (powers). They often occur together of the
   same work (Joh 4:48; Ac 2:22; 4:30; 2Co 12:12; Heb 2:4). [Teras] is a
   wonder or prodigy, [dunamis], a mighty work or power, [semeion], a sign
   of God's purpose. Miracle [miraculum] presents only the notion of
   wonder or portent. The same deed can be looked at from these different
   angles. But the point to note here is that mere "signs and wonders" do
   not of themselves prove the power of God. These charlatans will be so
   skilful that they will, if possible [ei dunaton], lead astray the very
   elect. The implication is that it is not possible. People become
   excited and are misled and are unable to judge of results. Often it is
   post hoc, sed non propter hoc. Patent-medicine men make full use of the
   credulity of people along this line as do spiritualistic mediums.
   Sleight-of-hand men can deceive the unwary.

   24:26 In the wilderness [en tei eremOi]. Like Simon son of Gioras
   (Josephus, War, IV ,9, 5, & 7). In the inner chambers [en tois
   tameiois]. Like John of Giscala (Josephus, War, V,6,1). False Messiahs
   act the role of the Great Unseen and Unknown.

   24:27 As seen [phainetai]. Visible in contrast to the invisibility of
   the false Messiahs. Cf. Re 1:7. Like a flash of lightning.

   24:28 Carcase [ptOma]. As in 14:12, the corpse. Originally a fallen
   body from [piptO], to fall, like Latin cadaver from cado, to fall. The
   proverb here as in Lu 17:37, is like that in Job 39:30; Pr 30:17.
   Eagles [aetoi]. Perhaps the griffon vulture, larger than the eagle,
   which (Aristotle) was often seen in the wake of an army and followed
   Napoleon's retreat from Russia.

   24:29 Immediately [eutheOs]. This word, common in Mark's Gospel as
   [euthus], gives trouble if one stresses the time element. The problem
   is how much time intervenes between "the tribulation of those days" and
   the vivid symbolism of verse 29. The use of [en tachei] in Re 1:1
   should make one pause before he decides. Here we have a prophetic
   panorama like that with foreshortened perspective. The apocalyptic
   pictures in verse 29 also call for sobriety of judgment. One may
   compare Joel's prophecy as interpreted by Peter in Ac 21:16-22.
   Literalism is not appropriate in this apocalyptic eschatology.

   24:30 The sign of the Son of Man in heaven [to semeion tou huiou tou
   anthrOpou en ouranOi]. Many theories have been suggested like the cross
   in the sky, etc. Bruce sees a reference to Da 7:13 "one like the Son of
   man" and holds that Christ himself is the sign in question (the
   genitive of apposition). This is certainly possible. It is confirmed by
   the rest of the verse: "They shall see the Son of man coming." See Mt
   16:27; 26:64. The Jews had repeatedly asked for such a sign (Broadus)
   as in Mt 12:38; 16:1; Joh 2:18.

   24:31 With a great sound of a trumpet [meta salpiggos phOnes megales].
   Some MSS. omit [phOnes] "sound." The trumpet was the signal employed to
   call the hosts of Israel to march as to war and is common in prophetic
   imagery (Isa 27:13). Cf. the seventh angel (Re 11:15). Clearly "the
   coming of the son of man is not to be identified with the judgment of
   Jerusalem but rather forms its preternatural background" (Bruce).

   24:32 Putteth forth its leaves [ta phulla ekphuei]. Present active
   subjunctive according to Westcott and Hort. If accented [ekphuei] (last
   syllable), it is second aorist passive subjunctive (Erasmus).

   24:34 This generation [he genea haute]. The problem is whether Jesus is
   here referring to the destruction of Jerusalem or to the second coming
   and end of the world. If to the destruction of Jerusalem, there was a
   literal fulfilment. In the Old Testament a generation was reckoned as
   forty years. This is the natural way to take verse 34 as of 33 (Bruce),
   "all things" meaning the same in both verses.

   24:36 Not even the Son [oude ho huios]. Probably genuine, though absent
   in some ancient MSS. The idea is really involved in the words "but the
   Father only" [ei me ho pater monos]. It is equally clear that in this
   verse Jesus has in mind the time of his second coming. He had plainly
   stated in verse 34 that those events (destruction of Jerusalem) would
   take place in that generation. He now as pointedly states that no one
   but the Father knows the day or the hour when these things (the second
   coming and the end of the world) will come to pass. One may, of course,
   accuse Jesus of hopeless confusion or extend his confession of
   ignorance of the date of the second coming to the whole chain of
   events. So McNeile: "It is impossible to escape the conclusion that
   Jesus as Man, expected the End, within the lifetime of his
   contemporaries." And that after his explicit denial that he knew
   anything of the kind! It is just as easy to attribute ignorance to
   modern scholars with their various theories as to Jesus who admits his
   ignorance of the date, but not of the character of the coming.

   24:37 The days of Noah [hai hemerai tou NOe]. Jesus had used this same
   imagery before to the Pharisees (Lu 17:26-30). In Noah's day there was
   plenty of warning, but utter unpreparedness. Most people are either
   indifferent about the second coming or have fanciful schemes or
   programs about it. Few are really eager and expectant and leave to God
   the time and the plans.

   24:38 Were eating [esan trOgontes]. Periphrastic imperfect. The verb
   means to chew raw vegetables or fruits like nuts or almonds.

   24:41 At the mill [en tOi mulOi]. So Westcott and Hort and not [mulOni]
   (millhouse) Textus Receptus. The millstone and then hand-mill which was
   turned by two women [alethousai] as in Ex 11:5. This verb is a late
   form for [aleO]. There was a handle near the edge of the upper stone.

   24:42 Watch therefore [gregOreite oun]. A late present imperative from
   the second perfect [egregora] from [egeirO]. Keep awake, be on the
   watch "therefore" because of the uncertainty of the time of the second
   coming. Jesus gives a half dozen parables to enforce the point of this
   exhortation (the Porter, the Master of the House, the Faithful Servant
   and the Evil Servants, the Ten Virgins, the Talents, the Sheep and the
   Goats). Matthew does not give the Parable of the Porter (Mr 13:35-37).

   24:43 In what watch [poiai phulakei]. As in 14:25 (four watches of the
   night). Broken through [dioruchthenai]. Digged through the tile roof or
   under the floor (dirt in the poorer houses).

   24:44 That ye think not [hei ou dokeite hOrai]. It is useless to set
   the day and hour for Christ's coming. It is folly to neglect it. This
   figure of the thief will be used also by Paul concerning the
   unexpectedness of Christ's second coming (1Th 5:2). See also Mt 24:50
   for the unexpectedness of the coming with punishment for the evil
   servant.

   24:48 My lord tarrieth [chronizei mou ho kurios]. That is the
   temptation and to give way to indulge in fleshly appetites or to pride
   of superior intellect. Within a generation scoffers will be asking
   where is the promise of the coming of Christ (2Pe 3:4). They will
   forget that God's clock is not like our clock and that a day with the
   Lord may be a thousand years or a thousand years as one day (2Pe 3:8).
     __________________________________________________________________

Chapter 25

   25:1 Ten virgins [deka parthenois]. No special point in the number ten.
   The scene is apparently centered round the house of the bride to which
   the bridegroom is coming for the wedding festivities. But Plummer
   places the scene near the house of the bridegroom who has gone to bring
   the bride home. It is not pertinent to the point of the parable to
   settle it. Lamps [lampadas]. Probably torches with a wooden staff and a
   dish on top in which was placed a piece of rope or cloth dipped in oil
   or pitch. But sometimes [lampas] has the meaning of oil lamp [luchnos]
   as in Ac 20:8. That may be the meaning here (Rutherford, New
   Phrynichus).

   25:3 Took no oil with them [ouk elabon meth' heautOn elaion]. Probably
   none at all, not realizing their lack of oil till they lit the torches
   on the arrival of the bridegroom and his party.

   25:4 In their vessels [en tois aggeiois]. Here alone in the N.T.,
   through [agge] in 13:48. Extra supply in these receptacles besides the
   oil in the dish on top of the staff.

   25:5 They all slumbered and slept [enustaxan pasai kai ekatheudon].
   They dropped off to sleep, nodded (ingressive aorist) and then went on
   sleeping (imperfect, linear action), a vivid picture drawn by the
   difference in the two tenses. Many a preacher has seen this happen
   while he is preaching.

   25:6 There is a cry [krauge gegonen]. A cry has come. Dramatic use of
   the present perfect (second perfect active) indicative, not the perfect
   for the aorist. It is not [estin], but [gegonen] which emphasizes the
   sudden outcry which has rent the air. The very memory of it is
   preserved by this tense with all the bustle and confusion, the rushing
   to the oil-venders. Come ye forth to meet him [exerchesthe eis
   apantesin]. Or, Go out for meeting him, dependent on whether the cry
   comes from outside the house or inside the house where they were
   sleeping because of the delay. It was a ceremonial salutation neatly
   expressed by the Greek phrase.

   25:7 Trimmed [ekosmesan]. Put in order, made ready. The wicks were
   trimmed, the lights being out while they slept, fresh oil put in the
   dish, and lit again. A marriage ceremony in India is described by Ward
   (View of the Hindoos) in Trench's Parables: "After waiting two or three
   hours, at length near midnight it was announced, as in the very words
   of Scripture, Behold the bridegroom cometh; go ye out to meet him.'"

   25:8 Are going out [sbennuntai]. Present middle indicative of linear
   action, not punctiliar or aoristic. When the five foolish virgins lit
   their lamps, they discovered the lack of oil. The sputtering,
   flickering, smoking wicks were a sad revelation. "And perhaps we are to
   understand that there is something in the coincidence of the lamps
   going out just as the Bridegroom arrived. Mere outward religion is
   found to have no illuminating power" (Plummer).

   25:9 Peradventure there will not be enough for us and you [mepote ou me
   arkesei hemOEn kai humOEn]. There is an elliptical construction here
   that is not easy of explanation. Some MSS. Aleph A L Z have [ouk]
   instead of [ou me]. But even so [me pote] has to be explained either by
   supplying an imperative like [ginesthO] or by a verb of fearing like
   [phoboumetha] (this most likely). Either [ouk] or [ou me] would be
   proper with the futuristic subjunctive [arkesei] (Moulton, Prolegomena,
   p. 192; Robertson, Grammar, pp. 1161,1174). "We are afraid that there
   is no possibility of there being enough for us both." This is a denial
   of oil by the wise virgins because there was not enough for both. "It
   was necessary to show that the foolish virgins could not have the
   consequences of their folly averted at the last moment" (Plummer). It
   is a courteous reply, but it is decisive. The compound Greek negatives
   are very expressive, [mepote--ou me].

   25:10 And while they went away [aperchomenOn de autOn]. Present middle
   participle, genitive absolute, while they were going away, descriptive
   linear action. Picture of their inevitable folly. Was shut [ekleisthe].
   Effective aorist passive indicative, shut to stay shut.

   25:11 Afterward [husteron]. And find the door shut in their faces.
   Lord, Lord, open to us [Kurie, Kurie, anoixon hemin]. They appeal to
   the bridegroom who is now master whether he is at the bride's house or
   his own.

   25:12 I know you not [ouk oida humas]. Hence there was no reason for
   special or unusual favours to be granted them. They must abide the
   consequences of their own negligence.

   25:13 Watch therefore [gregoreite oun]. This is the refrain with all
   the parables. Lack of foresight is inexcusable. Ignorance of the time
   of the second coming is not an excuse for neglect, but a reason for
   readiness. Every preacher goes up against this trait in human nature,
   putting off till another time what should be done today.

   25:14 Going into another country [apodemOn]. About to go away from
   one's people [demos], on the point of going abroad. This word in
   ancient use in this sense. There is an ellipse here that has to be
   supplied, It is as when or The kingdom of heaven is as when. This
   Parable of the Talents is quite similar to the Parable of the Pounds in
   Lu 19:11-28, but they are not variations of the same story. Some
   scholars credit Jesus with very little versatility. His goods [ta
   huparchonta autou]. His belongings, neuter participle used as a
   substantive.

   25:15 To one [hOi men, hOi de, hOi de]. Demonstrative [hos], not the
   relative. Neat Greek idiom. According to his several ability [kata ten
   idian dunamin]. According to his own ability. Each had all that he was
   capable of handling. The use that one makes of his opportunities is the
   measure of his capacity for more. One talent represented a considerable
   amount of money at that time when a [denarius] was a day's wage. See on
   18:24 for the value of a talent.

   25:16 Straightway [eutheOs]. Beginning of verse 16, not the end of
   verse 15. The business temper of this slave is shown by his promptness.
   With them [en autois]. Instrumental use of [en]. He worked [ergasato],
   did business, traded with them. "The virgins wait, the servants work"
   (Vincent). Made [epoiesen]. But Westcott and Hort read [ekerdesen],
   gained, as in verse 17. [Kerdos] means interest. This gain was a
   hundred per cent.

   25:19 Maketh a reckoning [sunairei logon]. As in 18:23. Deissmann
   (Light from the Ancient East, p. 117) gives two papyri quotations with
   this very business idiom and one Nubian ostracon with it. The ancient
   Greek writers do not show it.

   25:21 The joy of thy lord [ten charin tou kuriou sou]. The word [chara]
   or joy may refer to the feast on the master's return. So in verse 23.

   25:24 That had received the one talent [ho to talenton eilephOs]. Note
   the perfect active participle to emphasize the fact that he still had
   it. In verse 20 we have [ho--labOn] (aorist active participle). I knew
   thee [egnOn se]. Second aorist active indicative. Experimental
   knowledge [ginOskO] and proleptical use of [se]. A hard man [skleros].
   Harsh, stern, rough man, worse than [austeros] in Lu 19:21, grasping
   and ungenerous. Where thou didst not scatter [hothen ou dieskorpisas].
   But this scattering was the chaff from which wheat was winnowed, not
   the scattering of seed.

   25:26 Thou wicked and slothful servant [ponere doule kai oknere]. From
   [ponos] (work, annoyance, disturbance, evil) and [okneO] (to be slow,
   "poky," slothful). Westcott and Hort make a question out of this reply
   to the end of verse 26. It is sarcasm.

   25:27 Thou oughtest therefore [edsi se oun]. His very words of excuse
   convict him. It was a necessity [edei] that he did not see. The bankers
   [tois trapezeitais]. The benchers, money-changers, brokers, who
   exchanged money for a fee and who paid interest on money. Word common
   in late Greek. I should have received back [egO ekomisamen an].
   Conclusion of a condition of the second class (determined as
   unfulfilled). The condition is not expressed, but it is implied. "If
   you had done that." With interest [sun tokOi]. Not with "usury" in the
   sense of extortion or oppression. Usury only means "use" in itself. The
   word is from [tiktO], to bring forth. Compound interest at six per cent
   doubles the principal every twenty years. It is amazing how rapidly
   that piles up if one carries it on for centuries and millenniums. "In
   the early Roman Empire legal interest was eight per cent, but in
   usurious transactions it was lent at twelve, twenty-four, and even
   forty-eight" (Vincent). Such practices exist today in our cities. The
   Mosaic law did not allow interest in dealings between Hebrews, but only
   with strangers (De 23:19,20; Ps 15:5).

   25:30 The unprofitable [ton achreion]. Useless [a] privative and
   [chreios], useful) and so unprofitable, injurious. Doing nothing is
   doing harm.

   25:32 All the nations (panta ta ethne). Not just Gentiles, but Jews
   also. Christians and non-Christians. This program for the general
   judgment has been challenged by some scholars who regard it as a
   composition by the evangelist to exalt Christ. But why should not
   Christ say this if he is the Son of Man and the Son of God and realized
   it? A "reduced" Christ has trouble with all the Gospels, not merely
   with the Fourth Gospel, and no less with Q and Mark than with Matthew
   and Luke. This is a majestic picture with which to close the series of
   parables about readiness for the second coming. Here is the program
   when he does come. "I am aware that doubt is thrown on this passage by
   some critics. But the doubt is most wanton. Where is the second brain
   that could have invented anything so original and so sublime as vv.
   35-40,42-45?" (Sanday, Life of Christ in Recent Research, p. 128). As
   the shepherd separates [hOsper ho poimen aphorizei]. A common figure in
   Palestine. The sheep are usually white and the goats black. There are
   kids [eriphOn, eriphia] which have grazed together. The goats devastate
   a field of all herbage. "Indeed they have extirpated many species of
   trees which once covered the hills" (Tristram, Natural History of the
   Bible, pp. 89f.). The shepherd stands at the gate and taps the sheep to
   go to the right and the goats to the left.

   25:34 From the foundation of the world [apo kataboles kosmou]. The
   eternal purpose of the Father for his elect in all the nations. The Son
   of Man in verse 31 is the King here seated on the throne in judgment.

   25:36 Clothed me [periebalete me]. Second aorist middle indicative,
   cast something around me. Visited me [epeskepsasthe me]. Looked after,
   came to see. Our "visit" is from Latin viso, video. Cf. our English "go
   to see."

   25:40 Ye did it unto me [emoi epoiesate]. Dative of personal interest.
   Christ identifies himself with the needy and the suffering. This
   conduct is proof of possession of love for Christ and likeness to him.

   25:42 No meat [ouk edOkate moi phagein]. You did not give me anything
   to eat. The repetition of the negative [ou] in 42 and 43 is like the
   falling of clods on the coffin or the tomb. It is curious the surprise
   here shown both by the sheep and the goats. Some sheep will think that
   they are goats and some goats will think that they are sheep.

   25:46 Eternal punishment [kolasin aiOnion]. The word [kolasin] comes
   from [kolazO], to mutilate or prune. Hence those who cling to the
   larger hope use this phrase to mean age-long pruning that ultimately
   leads to salvation of the goats, as disciplinary rather than penal.
   There is such a distinction as Aristotle pointed out between [mOria]
   (vengeance) and [kolasis]. But the same adjective [aiOnios] is used
   with [kolasin] and [zOen]. If by etymology we limit the scope of
   [kolasin], we may likewise have only age-long [zOen]. There is not the
   slightest indication in the words of Jesus here that the punishment is
   not coeval with the life. We can leave all this to the King himself who
   is the Judge. The difficulty to one's mind about conditional
   chastisement is to think how a life of sin in hell can be changed into
   a life of love and obedience. The word [aiOnios] (from [aiOn], age,
   [aevum, aei] means either without beginning or without end or both. It
   comes as near to the idea of eternal as the Greek can put it in one
   word. It is a difficult idea to put into language. Sometimes we have
   "ages of ages" [aiOnes tOn aiOnOn].
     __________________________________________________________________

Chapter 26

   26:2 Cometh [ginetai]. Futuristic use of the present middle indicative.
   This was probably our Tuesday evening (beginning of Jewish Wednesday).
   The passover began on our Thursday evening (beginning of Jewish
   Friday). After two days [meta duo hemeras] is just the familiar popular
   mode of speech. The passover came technically on the second day from
   this time. Is delivered up [paradidotai]. Another instance of the
   futuristic present passive indicative. The same form occurs in verse
   24. Thus Jesus sets a definite date for the coming crucifixion which he
   has been predicting for six months.

   26:3 Then were gathered together the chief priests and elders of the
   people [Tote sunechthesan hoi archiereis kai hoi presbuteroi tou laou].
   A meeting of the Sanhedrin as these two groups indicate (cf. 21:23).
   Unto the court [eis ten aulen]. The atrium or court around which the
   palace buildings were built. Here in this open court this informal
   meeting was held. Caiaphas was high priest A.D. 18 to 36. His
   father-in-law Annas had been high priest A.D. 6 to 15 and was still
   called high priest by many.

   26:4 They took counsel together [sunebouleusanto]. Aorist middle
   indicative, indicating their puzzled state of mind. They have had no
   trouble in finding Jesus (Joh 11:57). Their problem now is how to take
   Jesus by subtilty and kill him [hina ton Iesoun dolOi kratesosin kai
   apokteinOsin]. The Triumphal Entry and the Tuesday debate in the temple
   revealed the powerful following that Jesus had among the crowds from
   Galilee.

   26:5 A tumult [thorubos]. They feared the uprising in behalf of Jesus
   and were arguing that the matter must be postponed till after the feast
   was over when the crowds had scattered. Then they could catch him "by
   craft" [dolOi] as they would trap a wild beast.

   26:6 In the house of Simon the leper [en oikiai SimOnos tou leprou].
   Evidently a man who had been healed of his leprosy by Jesus who gave
   the feast in honour of Jesus. All sorts of fantastic theories have
   arisen about it. Some even identify this Simon with the one in Lu
   7:36ff., but Simon was a very common name and the details are very
   different. Some hold that it was Martha's house because she served (Joh
   12:2) and that Simon was either the father or husband of Martha, but
   Martha loved to serve and that proves nothing. Some identify Mary of
   Bethany with the sinful woman in Lu 7 and even with Mary Magdalene,
   both gratuitous and groundless propositions. For the proof that Mary of
   Bethany, Mary Magdalene, and the sinful woman of Lu 7 are all distinct
   see my Some Minor Characters in the New Testament. John (Joh 12:1)
   apparently locates the feast six days before the passover, while Mark
   (Mr 14:3) and Matthew (26:6) seem to place it on the Tuesday evening
   (Jewish Wednesday) just two days before the passover meal. It is
   possible that John anticipates the date and notes the feast at Bethany
   at this time because he does not refer to Bethany again. If not, the
   order of Mark must be followed. According to the order of Mark and
   Matthew, this feast took place at the very time that the Sanhedrin was
   plotting about the death of Jesus (Mr 14:1f.).

   26:7 An alabaster cruse of exceeding precious ointment [alabastron
   murou barutimou]. The flask was of alabaster, a carbonate of lime or
   sulphate of lime, white or yellow stone, named alabaster from the town
   in Egypt where it was chiefly found. It was used for a phial employed
   for precious ointments in ancient writers, inscriptions and papyri just
   as we speak of a glass for the vessel made of glass. It had a
   cylindrical form at the top, as a rule, like a closed rosebud (Pliny).
   Matthew does not say what the ointment [murou] was, only saying that it
   was "exceeding precious" [barutimou], of weighty value, selling at a
   great price. Here only in the N.T. "An alabaster of nard [murou] was a
   present for a king" (Bruce). It was one of five presents sent by
   Cambyses to the King of Ethiopia (Herodotus, iii. 20). She poured it
   upon his head [katecheen epi tes kephales autou]. So Mark (Mr 14:3),
   while John (Joh 12:3) says that she "anointed the feet of Jesus." Why
   not both? The verb [katecheen] is literally to pour down. It is the
   first aorist active indicative, unusual form.

   26:8 This waste [he apOleia haute]. Dead loss [apOleia] they considered
   it, nothing but sentimental aroma. It was a cruel shock to Mary of
   Bethany to hear this comment. Matthew does not tell as John does (Joh
   12:4) that it was Judas who made the point which the rest endorsed.
   Mark explains that they mentioned "three hundred pence," while Matthew
   (26:9) only says "for much" [pollou].

   26:10 Why trouble ye the woman? [ti kopous parechete tei gunaiki?] A
   phrase not common in Greek writers, though two examples occur in the
   papyri for giving trouble. [Kopos] is from [koptO], to beat, smite,
   cut. It is a beating, trouble, and often work, toil. Jesus champions
   Mary's act with this striking phrase. It is so hard for some people to
   allow others liberty for their own personalities to express themselves.
   It is easy to raise small objections to what we do not like and do not
   understand. A good work upon me [ergon kalon eis eme]. A beautiful deed
   upon Jesus himself.

   26:12 To prepare me for burial [pros to entaphiasai me]. Mary alone had
   understood what Jesus had repeatedly said about his approaching death.
   The disciples were so wrapped up in their own notions of a political
   kingdom that they failed utterly to sympathize with Jesus as he faced
   the cross. But Mary with the woman's fine intuitions did begin to
   understand and this was her way of expressing her high emotions and
   loyalty. The word here is the same used in Joh 19:40 about what Joseph
   of Arimathea and Nicodemus did for the body of Jesus before burial with
   the addition of [pros to] showing the purpose of Mary (the infinitive
   of purpose). Mary was vindicated by Jesus and her noble deed has become
   a "memorial of her" [eis mnemosumon autes] as well as of Jesus.

   26:15 What are ye willing to give me? [ti thelete moi dounai?] This
   "brings out the chaffering aspect of the transaction" (Vincent). "Mary
   and Judas extreme opposites: she freely spending in love, he willing to
   sell his Master for money" (Bruce). And her act of love provoked Judas
   to his despicable deed, this rebuke of Jesus added to all the rest. And
   I will deliver him unto you [kagO h-min paradOsO auton]. The use of
   [kai] with a co-ordinate clause is a colloquialism (common in the Koine
   as in the Hebrew use of wav. "A colloquialism or a Hebraism, the
   traitor mean in style as in spirit" (Bruce). The use of [egO] seems to
   mean "I though one of his disciples will hand him over to you if you
   give me enough." They weighed unto him [hoi de estesan auto]. They
   placed the money in the balances or scales. "Coined money was in use,
   but the shekels may have been weighed out in antique fashion by men
   careful to do an iniquitous thing in the most orthodox way" (Bruce). It
   is not known whether the Sanhedrin had offered a reward for the arrest
   of Jesus or not. Thirty pieces of silver [triakonta arguria]. A
   reference to Zec 11:12. If a man's ox gored a servant, he had to pay
   this amount (Ex 21:32). Some manuscripts have [stateras] (staters).
   These thirty silver shekels were equal to 120 [denarii], less than five
   English pounds, less than twenty-five dollars, the current price of a
   slave. There was no doubt contempt for Jesus in the minds of both the
   Sanhedrin and Judas in this bargain.

   26:16 Sought opportunity [ezetei eukarian]. A good chance. Note
   imperfect tense. Judas went at his business and stuck to it.

   26:17 To eat the passover [phagein to pascha]. There were two feasts
   rolled into one, the passover feast and the feast of unleavened bread.
   Either name was employed. Here the passover meal is meant, though in
   Joh 18:28 it is probable that the passover feast is referred to as the
   passover meal (the last supper) had already been observed. There is a
   famous controversy on the apparent disagreement between the Synoptic
   Gospels and the Fourth Gospel on the date of this last passover meal.
   My view is that the five passages in John (Joh 13:1f., 27; 18:28;
   19:14, 31) rightly interpreted agree with the Synoptic Gospels (Mt
   26:17,20; Mr 14:12,17; Lu 22:7,14) that Jesus ate the passover meal at
   the regular time about 6 P.M. beginning of 15 Nisan. The passover lamb
   was slain on the afternoon of 14 Nisan and the meal eaten at sunset the
   beginning of 15 Nisan. According to this view Jesus ate the passover
   meal at the regular time and died on the cross the afternoon of 15
   Nisan. See my Harmony of the Gospels for Students of the Life of
   Christ, pp.279-284. The question of the disciples here assumes that
   they are to observe the regular passover meal. Note the deliberative
   subjunctive [hetoimasOmen] after [theleis] with [hina]. For the
   asyndeton see Robertson, Grammar, p. 935.

   26:18 To such a man [pros ton deina]. The only instance in the N.T. of
   this old Attic idiom. The papyri show it for "Mr. X" and the modern
   Greek keeps it. Jesus may have indicated the man's name. Mark (Mr
   14:13) and Luke (Lu 22:10) describe him as a man bearing a pitcher of
   water. It may have been the home of Mary the mother of John Mark. I
   keep the passover at thy house [pros se poiO to pascha]. Futuristic
   present indicative. The use of [pros se] for "at thy house" is neat
   Greek of the classic period. Evidently there was no surprise in this
   home at the command of Jesus. It was a gracious privilege to serve him
   thus.

   26:20 He was sitting at meat [anekeito]. He was reclining, lying back
   on the left side on the couch with the right hand free. Jesus and the
   Twelve all reclined. The paschal lamb had to be eaten up entirely (Ex
   12:4,43).

   26:21 One of you [heis ex humOn]. This was a bolt from the blue for all
   except Judas and he was startled to know that Jesus understood his
   treacherous bargain.

   26:22 Is it I, Lord? [meti egO eimi, Kurie;]. The negative expects the
   answer No and was natural for all save Judas. But he had to bluff it
   out by the same form of question (verse 25). The answer of Jesus, Thou
   hast said [su eipas], means Yes.

   26:23 He that dipped [ho embapsas]. They all dipped their hands, having
   no knives, forks, or spoons. The aorist participle with the article
   simply means that the betrayer is the one who dips his hand in the dish
   [en tOi trubliOi] or platter with the broth of nuts and raisins and
   figs into which the bread was dipped before eating. It is plain that
   Judas was not recognized by the rest as indicated by what Jesus has
   said. This language means that one of those who had eaten bread with
   him had violated the rights of hospitality by betraying him. The Arabs
   today are punctilious on this point. Eating one's bread ties your hands
   and compels friendship. But Judas knew full well as is shown in verse
   25 though the rest apparently did not grasp it.

   26:24 Good were it for that man [kalon en autOi]. Conclusion of
   second-class condition even though [an] is not expressed. It is not
   needed with verbs of obligation and necessity. There are some today who
   seek to palliate the crime of Judas. But Jesus here pronounces his
   terrible doom. And Judas heard it and went on with his hellish bargain
   with the Sanhedrin. Apparently Judas went out at this stage (Joh
   13:31).

   26:26 And blessed and brake it [eulogesas eklasen]. Special "Grace" in
   the middle of the passover meal, "as they were eating," for the
   institution of the Supper. Jesus broke one of the passover wafers or
   cakes that each might have a piece, not as a symbol of the breaking of
   his body as the Textus Receptus has it in 1Co 11:24. The correct text
   there has only to [huper humOn] without [klOmenon]. As a matter of fact
   the body of Jesus was not "broken" (Joh 19:33) as John expressly
   states. This is my body [touto estin to sOma mou]. The bread as a
   symbol represents the body of Jesus offered for us, "a beautifully
   simple, pathetic, and poetic symbol of his death" (Bruce). But some
   have made it "run into fetish worship" (Bruce). Jesus, of course, does
   not mean that the bread actually becomes his body and is to be
   worshipped. The purpose of the memorial is to remind us of his death
   for our sins.

   26:28 The Covenant [tes diathekes]. The adjective [kaines] in Textus
   Receptus is not genuine. The covenant is an agreement or contract
   between two [dia, duo, theke], from [tithemi]. It is used also for will
   (Latin, testamentum) which becomes operative at death (Heb 9:15-17).
   Hence our New Testament. Either covenant or will makes sense here.
   Covenant is the idea in Heb 7:22; 8:8 and often. In the Hebrew to make
   a covenant was to cut up the sacrifice and so ratify the agreement (Ge
   15:9-18). Lightfoot argues that the word [diatheke] means covenant in
   the N.T. except in Heb 9:15-17. Jesus here uses the solemn words of Ex
   24:8 "the blood of the covenant" at Sinai. "My blood of the covenant"
   is in contrast with that. This is the New Covenant of Jer 31; Heb 8.
   Which is shed for many [to peri pollOn ekchunnomenon]. A prophetic
   present passive participle. The act is symbolized by the ordinance. Cf.
   the purpose of Christ expressed in 20:28. There [anti] and here [peri].
   Unto remission of sins [eis aphesin hamartiOn]. This clause is in
   Matthew alone but it is not to be restricted for that reason. It is the
   truth. This passage answers all the modern sentimentalism that finds in
   the teaching of Jesus only pious ethical remarks or eschatological
   dreamings. He had the definite conception of his death on the cross as
   the basis of forgiveness of sin. The purpose of the shedding of his
   blood of the New Covenant was precisely to remove (forgive) sins.

   26:29 When I drink it new with you [hotan auto pinO meth' humOn
   kaimon]. This language rather implies that Jesus himself partook of the
   bread and the wine, though it is not distinctly stated. In the
   Messianic banquet it is not necessary to suppose that Jesus means the
   language literally, "the fruit of the vine." Deissmann (Bible Studies,
   pp. 109f.) gives an instance of [genema] used of the vine in a papyrus
   230 B.C. The language here employed does not make it obligatory to
   employ wine rather than pure grape juice if one wishes the other.

   26:30 Sang a hymn [humnesantes]. The Hallel, part of Ps 115-118. But
   apparently they did not go out at once to the Garden of Gethsemane.
   Jesus tarried with them in the Upper Room for the wonderful discourse
   and prayer in Joh 14-17. They may have gone out to the street after Joh
   14:31. It was no longer considered obligatory to remain in the house
   after the passover meal till morning as at the start (Ex 12:22). Jesus
   went out to Gethsemane, the garden of the agony, outside of Jerusalem,
   toward the Mount of Olives.

   26:33 I will never be offended [egO oudepote skandalisthesomai]. "Made
   to stumble," not "offended." Volitive future passive indicative. Peter
   ignored the prophecy of the resurrection of Jesus and the promised
   meeting in Galilee (32). The quotation from Zec 13:7 made no impression
   on him. He was intent on showing that he was superior to "all" the
   rest. Judas had turned traitor and all were weak, Peter in particular,
   little as he knew it. So Jesus has to make it plainer by pointing out
   "this night" as the time (34). Before the cock crows [prin alektora
   phOnesai]. No article in the Greek, "before a cock crow." Mark (Mr
   14:30) says that Peter will deny Jesus thrice before the cock crows
   twice. When one cock crows in the morning, others generally follow. The
   three denials lasted over an hour. Some scholars hold that chickens
   were not allowed in Jerusalem by the Jews, but the Romans would have
   them.

   26:35 Even if I must die with thee [k...n deei me sun soi apothanein].
   Third-class condition. A noble speech and meant well. His boast of
   loyalty is made still stronger by [ou me se aparnesomai]. The other
   disciples were undoubtedly embarrassed by Peter's boast and
   lightheartedly joined in the same profession of fidelity.

   26:36 Gethsemane [Gethsemanei]. The word means oil-press in the Hebrew,
   or olive vat. The place [chOrion] was an enclosed plot or estate,
   "garden," or orchard [kepos]. It is called villa in the Vulgate
   according to Joh 18:1. It was beyond the torrent Kedron at the foot of
   the Mount of Olives about three-fourths of a mile from the eastern
   walls of Jerusalem. There are now eight old olive trees still standing
   in this enclosure. One cannot say that they are the very trees near
   which Jesus had his Agony, but they are very old. "They will remain so
   long as their already protracted life is spared, the most venerable of
   their race on the surface of the earth. Their guarded trunks and scanty
   foliage will always be regarded as the most affecting of the sacred
   memorials in or about Jerusalem" (Stanley, Sinai and Palestine). Here
   [autou], Yonder [ekei]. Jesus clearly pointed to the place where he
   would pray. Literally "there."

   26:37 He took with him [paralabOn]. Taking along, by his side [para-],
   as a mark of special favour and privilege, instead of leaving this
   inner circle of three (Peter, James, and John) with the other eight.
   The eight would serve as a sort of outer guard to watch by the gate of
   the garden for the coming of Judas while the three would be able to
   share the agony of soul already upon Jesus so as at least to give him
   some human sympathy which he craved as he sought help from the Father
   in prayer. These three had been with Jesus on the Mount of
   Transfiguration and now they are with him in this supreme crisis. The
   grief of Christ was now severe. The word for sore troubled [ademonein]
   is of doubtful etymology. There is an adjective [ademos] equal to
   [apodemos] meaning "not at home," "away from home," like the German
   unheimisch, unheimlich. But whatever the etymology, the notion of
   intense discomfort is plain. The word [ademonein] occurs in P.Oxy. II,
   298,456 of the first century A.D. where it means "excessively
   concerned." See Php 2:26 where Paul uses it of Epaphroditus. Moffatt
   renders it here "agitated." The word occurs sometimes with [aporeO] to
   be at a loss as to which way to go. The Braid Scots has it "sair
   putten-aboot." Here Matthew has also "to be sorrowful" [lupeisthai],
   but Mark (Mr 14:33) has the startling phrase greatly amazed and sore
   troubled [ekthambeisthai kai ademonein], a "feeling of terrified
   surprise."

   26:38 Watch with me [gregoreite met' emou]. This late present from the
   perfect [egregora] means to keep awake and not go to sleep. The hour
   was late and the strain had been severe, but Jesus pleaded for a bit of
   human sympathy as he wrestled with his Father. It did not seem too much
   to ask. He had put his sorrow in strong language, "even unto death"
   [heOs thanatou] that ought to have alarmed them.

   26:39 He went forward a little [proelthOn mikron]. As if he could not
   fight the battle in their immediate presence. He was on his face, not
   on his knees (McNeile). This cup [to poterion touto]. The figure can
   mean only the approaching death. Jesus had used it of his coming death
   when James and John came to him with their ambitious request, "the cup
   which I am about to drink" (Mt 20:22). But now the Master is about to
   taste the bitter dregs in the cup of death for the sin of the world. He
   was not afraid that he would die before the Cross, though he
   instinctively shrank from the cup, but instantly surrendered his will
   to the Father's will and drank it to the full. Evidently Satan tempted
   Christ now to draw back from the Cross. Here Jesus won the power to go
   on to Calvary.

   26:40 What [houtOs]. The Greek adverb is not interrogation or
   exclamatory [ti], but only "so" or "thus." There is a tone of sad
   disappointment at the discovery that they were asleep after the earnest
   plea that they keep awake (verse 38). "Did you not thus have strength
   enough to keep awake one hour?" Every word struck home.

   26:41 Watch and pray [gregoreite kai proseuchesthe]. Jesus repeats the
   command of verse 38 with the addition of prayer and with the warning
   against the peril of temptation. He himself was feeling the worst of
   all temptations of his earthly life just then. He did not wish then to
   enter such temptation [peirasmon], here in this sense, not mere trial).
   Thus we are to understand the prayer in Mt 6:13 about leading (being
   led) into temptation. Their failure was due to weakness of the flesh as
   is often the case. Spirit [pneuma] here is the moral life [intellect,
   will, emotions] as opposed to the flesh (cf. Isa 31:3; Ro 7:25). Except
   I drink it [ean me auto piO]. Condition of the third class
   undetermined, but with likelihood of determination, whereas if this
   cannot pass away [ei ou dunatai touto parelthein] is first-class
   condition, determined as fulfilled, assumed to be true. This delicate
   distinction accurately presents the real attitude of Jesus towards this
   subtle temptation.

   26:43 For their eyes were heavy [esan gar autOn hoi ophthalmoi
   bebaremenoi]. Past perfect passive indicative periphrastic. Their eyes
   had been weighted down with sleep and still were as they had been on
   the Mount of Transfiguration (Lu 9:32).

   26:45 Sleep on now and take your rest [katheudete loipon kai
   anapauesthe]. This makes it "mournful irony" (Plummer) or reproachful
   concession: "Ye may sleep and rest indefinitely so far as I am
   concerned; I need no longer your watchful interest" (Bruce). It may be
   a sad query as Goodspeed: "Are you still sleeping and taking your
   rest?" So Moffatt. This use of [loipon] for now or henceforth is common
   in the papyri. The hour is at hand [eggiken he hOra]. Time for action
   has now come. They have missed their chance for sympathy with Jesus. He
   has now won the victory without their aid. "The Master's time of
   weakness is past; He is prepared to face the worst" (Bruce). Is
   betrayed [paradidotai]. Futuristic present or inchoative present, the
   first act in the betrayal is at hand. Jesus had foreseen his "hour" for
   long and now he faces it bravely.

   26:46 He is at hand [eggiken]. The same verb and tense used of the hour
   above, present perfect active of [eggizO], to draw near, the very form
   used by John the Baptist of the coming of the kingdom of heaven (Mt
   3:2). Whether Jesus heard the approach of the betrayer with the crowd
   around him or saw the lights or just felt the proximity of the traitor
   before he was there (J. Weiss), we do not know and it matters little.
   The scene is pictured as it happened with lifelike power.

   26:47 While he yet spake [eti autou lalountos]. It was an electric
   moment as Jesus faced Judas with his horde of helpers as if he turned
   to meet an army. Let us go [agOmen], Jesus had said. And here he is.
   The eight at the gate seemed to have given no notice. Judas is
   described here as "one of the twelve" [heis tOn dOdeka] in all three
   Synoptic Gospels (Mr 14:43; Mt 26:47; Lu 22:47). The very horror of the
   thing is thus emphasized, that one of the chosen twelve apostles should
   do this dastardly deed. A great multitude [ochlos polus]. The chief
   priests and Pharisees had furnished Judas a band of soldiers from the
   garrison in Antonia (Joh 18:3) and the temple police (Lu 22:52) with
   swords (knives) and staves (clubs) with a hired rabble who had lanterns
   also (Joh 18:3) in spite of the full moon. Judas was taking no chances
   of failure for he well knew the strange power of Jesus.

   26:48 Gave them a sign [edOken autois semeion]. Probably just before he
   reached the place, though Mark (Mr 14:44) has "had given" [dedOkei]
   which certainly means before arrival at Gethsemane. At any rate Judas
   had given the leaders to understand that he would kiss [philesO] Jesus
   in order to identify him for certain. The kiss was a common mode of
   greeting and Judas chose that sign and actually "kissed him fervently"
   [katephilesen], verse 49), though the compound verb sometimes in the
   papyri has lost its intensive force. Bruce thinks that Judas was
   prompted by the inconsistent motives of smouldering love and cowardice.
   At any rate this revolting ostentatious kiss is "the most terrible
   instance of the [hekousia philemata echthrou] (Pr 27:6)," the profuse
   kisses of an enemy (McNeile). This same compound verb occurs in Lu 7:38
   of the sinful woman, in Lu 15:20 of the Father's embrace of the
   Prodigal Son, and in Ac 20:37 of the Ephesian elders and Paul.

   26:50 Do that for which thou art come [eph' ho parei]. Moffatt and
   Goodspeed take it: "Do your errand." There has been a deal of trouble
   over this phrase. Deissmann (Light from the Ancient East, pp. 125 to
   131) has proven conclusively that it is a question, [eph' ho] in late
   Greek having the interrogative sense of [epi ti] (Robertson, Grammar,
   p. 725). The use of [eph' ho] for "why here" occurs on a Syrian tablet
   of the first century A.D. 50 that it "was current coin in the language
   of the people" (Deissmann). Most of the early translations (Old Latin,
   Old Syriac) took it as a question. So the Vulgate has ad quid venisti.
   In this instance the Authorized Version is correct against the Revised.
   Jesus exposes the pretence of Judas and shows that he does not believe
   in his paraded affection (Bruce).

   26:51 One of them that were with Jesus [heis tOn meta Iesou]. Like the
   other Synoptics Matthew conceals the name of Peter, probably for
   prudential reasons as he was still living before A.D. 68. John writing
   at the end of the century mentions Peter's name (Joh 18:10). The sword
   or knife was one of the two that the disciples had (Lu 22:38). Bruce
   suggests that it was a large knife used in connexion with the paschal
   feast. Evidently Peter aimed to cut off the man's head, not his ear
   [Otion] is diminutive in form, but not in sense, as often in the
   Koine). He may have been the leader of the band. His name, Malchus, is
   also given by John (Joh 18:10) because Peter was then dead and in no
   danger.

   26:52 Put up again thy sword [apostrepson ten machairan sou]. Turn back
   thy sword into its place. It was a stern rebuke for Peter who had
   misunderstood the teaching of Jesus in Lu 22:38 as well as in Mt 5:39
   (cf. Joh 18:36). The reason given by Jesus has had innumerable
   illustrations in human history. The sword calls for the sword.
   Offensive war is here given flat condemnation. The Paris Pact of 1928
   (the Kellogg Treaty) is certainly in harmony with the mind of Christ.
   The will to peace is the first step towards peace, the outlawing of
   war. Our American cities are often ruled by gangsters who kill each
   other off.

   26:53 Even now [arti]. Just now, at this very moment. Legions
   [legiOnas]. A Latin word. Roman soldiers in large numbers were in
   Palestine later in A.D. 66, but they were in Caesarea and in the tower
   of Antonia in Jerusalem. A full Roman legion had 6,100 foot and 726
   horse in the time of Augustus. But Jesus sees more than twelve legions
   at his command (one for each apostle) and shows his undaunted courage
   in this crisis. One should recall the story of Elisha at Dothan (2Ki
   6:17).

   26:54 Must be [dei]. Jesus sees clearly his destiny now that he has won
   the victory in Gethsemane.

   26:55 As against a robber [hOs epi leisten]. As a robber, not as a
   thief, but a robber hiding from justice. He will be crucified between
   two robbers and on the very cross planned for their leader, Barabbas.
   They have come with no warrant for any crime, but with an armed force
   to seize Jesus as if a highway robber. Jesus reminds them that he used
   to sit (imperfect, [ekathezomen] in the temple and teach. But he sees
   God's purpose in it all for the prophets had foretold his "cup." The
   desertion of Jesus by the disciples followed this rebuke of the effort
   of Peter. Jesus had surrendered. So they fled.

   26:58 To see the end [idein to telos]. Peter rallied from the panic and
   followed afar off [makrothen], "more courageous than the rest and yet
   not courageous enough" (Bruce). John the Beloved Disciple went on into
   the room where Jesus was. The rest remained outside, but Peter "sat
   with the officers" to see and hear and hoping to escape notice.

   26:59 Sought false witness against Jesus [ezetoun pseudomarturian].
   Imperfect tense, kept on seeking. Judges have no right to be
   prosecutors and least of all to seek after false witness and even to
   offer bribes to get it.

   26:60 They found it not [kai ouch heuron]. They found false witnesses
   in plenty, but not the false witness that would stand any sort of test.

   26:61 I am able to destroy the temple of God [dunamai katalusai ton
   naon tou theou]. What he had said (Joh 2:19) referred to the temple of
   his body which they were to destroy (and did) and which he would raise
   again in three days as he did. It was a pitiful perversion of what
   Jesus had said and even so the two witnesses disagreed in their
   misrepresentation (Mr 14:59).

   26:63 Held his peace [esiOpa]. Kept silent, imperfect tense. Jesus
   refused to answer the bluster of Caiaphas. I adjure thee by the living
   God [exorkizO se kata tou theou tou zOntos]. So Caiaphas put Jesus on
   oath in order to make him incriminate himself, a thing unlawful in
   Jewish jurisprudence. He had failed to secure any accusation against
   Jesus that would stand at all. But Jesus did not refuse to answer under
   solemn oath, clearly showing that he was not thinking of oaths in
   courts of justice when he prohibited profanity. The charge that
   Caiaphas makes is that Jesus claims to be the Messiah, the Son of God.
   To refuse to answer would be tantamount to a denial. So Jesus answered
   knowing full well the use that would be made of his confession and
   claim.

   26:64 Thou hast said [su eipas]. This is a Greek affirmative reply.
   Mark (Mr 14:62) has it plainly, "I am" [eimi]. But this is not all that
   Jesus said to Caiaphas. He claims that the day will come when Jesus
   will be the Judge and Caiaphas the culprit using the prophetic language
   in Da 7:13 and Ps 109:1. It was all that Caiaphas wanted.

   26:65 He hath spoken blasphemy [eblasphemesen]. There was no need of
   witnesses now, for Jesus had incriminated himself by claiming under
   oath to be the Messiah, the Son of God. Now it would not be blasphemy
   for the real Messiah to make such a claim, but it was intolerable to
   admit that Jesus could be the Messiah of Jewish hope. At the beginning
   of Christ's ministry he occasionally used the word Messiah of himself,
   but he soon ceased, for it was plain that it would create trouble. The
   people would take it in the sense of a political revolutionist who
   would throw off the Roman yoke. If he declined that role, the Pharisees
   would have none of him for that was the kind of a Messiah that they
   desired. But the hour has now come. At the Triumphal Entry Jesus let
   the Galilean crowds hail him as Messiah, knowing what the effect would
   be. Now the hour has struck. He has made his claim and has defied the
   High Priest.

   26:66 He is worthy of death [enochos thanatou estin]. Held in the bonds
   of death [en, echO] as actually guilty with the genitive [thanatou].
   The dative expresses liability as in Mt 5:21 [tei krisei] and as [eis]
   and the accusative (Mt 5:22). They took the vote though it was at night
   and they no longer had the power of death since the Romans took it away
   from them. Death was the penalty of blasphemy (Le 24:15). But they
   enjoyed taking it as their answer to his unanswerable speeches in the
   temple that dreadful Tuesday a few days before. It was unanimous save
   that Joseph of Arimathea and Nicodemus did not agree. They were
   probably absent and not even invited as being under suspicion for being
   secret disciples of Christ.

   26:68 Thou Christ [Christe]. With definite sneer at his claims under
   oath in 26:63. With uncontrolled glee and abandon like a lot of
   hoodlums these doctors of divinity insulted Jesus. They actually spat
   in his face, buffeted him on the neck [ekolaphisan], from [kolaphos]
   the fist), and struck him in the face with the palms of their hands
   [erapisan], from [rapis], a rod), all personal indignities after the
   legal injustice already done. They thus gave vent to their spite and
   hatred.

   26:69 Thou also [kai su]. Peter had gone within [esO] the palace
   (26:58), but was sitting without [exO] the hall where the trial was
   going on in the open central court with the servants or officers
   [huperetOn], under rowers, literally, 26:58) of the Sanhedrin. But he
   could possibly see through the open door above what was going on
   inside. It is not plain at what stage of the Jewish trial the denials
   of Peter took place nor the precise order in which they came as the
   Gospels give them variously. This maid [paidiske], slave girl) stepped
   up to Peter as he was sitting in the court and pointedly said: "Thou
   also wast with Jesus the Galilean." Peter was warming himself by the
   fire and the light shone in his face. She probably had noticed Peter
   come in with John the Beloved Disciple who went on up into the hall of
   trial. Or she may have seen Peter with Jesus on the streets of
   Jerusalem.

   26:70 I know not what thou sayest [ouk oida ti legeis]. It was an
   affectation of extreme ignorance (Bruce) that deceived no one. It was
   an easy and ancient dodge and easy subterfuge. Dalman (Words of Jesus,
   80f.) suggests that Peter used the Galilean Aramaean word for know
   instead of the Judean Aramaean word which betrayed at once his Galilean
   residence.

   26:71 Into the porch [eis ton pulOna]. But Peter was not safe out here,
   for another maid recognized him and spoke of him as "this fellow"
   [houtos] with a gesture to those out there.

   26:72 With an oath [meta horkou]. This time Peter added an oath,
   probably a former habit so common to the Jews at that time, and denied
   acquaintance with Jesus. He even refers to Jesus as "the man" [ton
   anthrOpon], an expression that could convey contempt, "the fellow."

   26:73 They that stood by [hoi hestOtes]. The talk about Peter
   continued. Luke (Lu 22:59) states that the little while was about an
   hour. The bystanders came up to Peter and bluntly assert that he was
   "of a truth" [alethOs] one of the followers of Jesus for his speech
   betrayed him. Even the Revised Version retains "bewrayeth," quaint old
   English for "betrayeth." The Greek has it simply "makes thee evident"
   [delon se poiei]. His dialect [lalia] clearly revealed that he was a
   Galilean. The Galileans had difficulty with the gutterals and Peter's
   second denial had exposed him to the tormenting raillery of the
   loungers who continued to nag him.

   26:74 Then began he to curse and to swear [tote erxato katathematizein
   kai omnuein]. He repeated his denial with the addition of profanity to
   prove that he was telling the truth instead of the lie that they all
   knew. His repeated denials gave him away still more, for he could not
   pronounce the Judean gutterals. He called down on himself
   [katathematizein] imprecations in his desperate irritation and loss of
   self-control at his exposure. The cock crew [alektOn ephOnesen]. No
   article in the Greek, just "a cock crew" at that juncture,
   "straightway" [euthus]. But it startled Peter.

   26:75 Peter remembered [emnesthe ho Petros]. A small thing, but magna
   circumstantia (Bengel). In a flash of lightning rapidity he recalled
   the words of Jesus a few hours before (Mt 26:34) which he had then
   scouted with the proud boast that "even if I must die with thee, yet
   will I not deny thee" (26:35). And now this triple denial was a fact.
   There is no extenuation for the base denials of Peter. He had incurred
   the dread penalty involved in the words of Jesus in Mt 10:33 of denial
   by Jesus before the Father in heaven. But Peter's revulsion of feeling
   was as sudden as his sin. He went out and wept bitterly [exelthOn exO
   eklausen pikrOs]. Luke adds that the Lord turned and looked upon Peter
   (Lu 22:61). That look brought Peter back to his senses. He could not
   stay where he now was with the revilers of Jesus. He did not feel
   worthy or able to go openly into the hall where Jesus was. So outside
   he went with a broken heart. The constative aorist here does not
   emphasize as Mark's imperfect does (Mr 14:72, [eklaien] the continued
   weeping that was now Peter's only consolation. The tears were bitter,
   all the more so by reason of that look of understanding pity that Jesus
   gave him. One of the tragedies of the Cross is the bleeding heart of
   Peter. Judas was a total wreck and Peter was a near derelict. Satan had
   sifted them all as wheat, but Jesus had prayed specially for Peter (Lu
   22:31f.). Will Satan show Peter to be all chaff as Judas was?
     __________________________________________________________________

Chapter 27

   27:1 Now when morning was come [prOias de genomenes]. Genitive
   absolute. After dawn came the Sanhedrin held a formal meeting to
   condemn Jesus and so ratify the illegal trial during the night (Mr
   15:1; Lu 22:66-71). Luke gives the details of this second ratification
   consultation. The phrase used, took counsel [sumboulion elabon] is a
   Latin idiom (consilium ceperunt) for [sunebouleusanto].

   27:2 Delivered him up to Pilate the governor [paredOkan PeilatOi tOi
   hegemoni]. What they had done was all a form and a farce. Pilate had
   the power of death, but they had greatly enjoyed the condemnation and
   the buffeting of Jesus now in their power bound as a condemned
   criminal. He was no longer the master of assemblies in the temple, able
   to make the Sanhedrin cower before him. He had been bound in the garden
   and was bound before Annas (Joh 18:12,24), but may have been unbound
   before Caiaphas.

   27:3 Repented himself [metameletheis]. Probably Judas saw Jesus led
   away to Pilate and thus knew that the condemnation had taken place.
   This verb (first aorist passive participle of [metamelomai] really
   means to be sorry afterwards like the English word repent from the
   Latin repoenitet, to have pain again or afterwards. See the same verb
   [metameletheis] in Mt 21:30 of the boy who became sorry and changed to
   obedience. The word does not have an evil sense in itself. Paul uses it
   of his sorrow for his sharp letter to the Corinthians, a sorrow that
   ceased when good came of the letter (2Co 7:8). But mere sorrow avails
   nothing unless it leads to change of mind and life [metanoia], the
   sorrow according to God (2Co 7:9). This sorrow Peter had when he wept
   bitterly. It led Peter back to Christ. But Judas had only remorse that
   led to suicide.

   27:4 See thou to it [su opsei]. Judas made a belated confession of his
   sin in betraying innocent blood to the Sanhedrin, but not to God, nor
   to Jesus. The Sanhedrin ignore the innocent or righteous blood [haima
   athOion] or [dikaion] and tell Judas to look after his own guilt
   himself. They ignore also their own guilt in the matter. The use of [su
   opsei] as a volitive future, an equivalent of the imperative, is
   commoner in Latin (tu videris) than in Greek, though the Koine shows it
   also. The sentiment is that of Cain (Grotius, Bruce).

   27:5 Hanged himself [apegxato]. Direct middle. His act was sudden after
   he hurled the money into the sanctuary [eis ton naon], the sacred
   enclosure where the priests were. The motives of Judas in the betrayal
   were mixed as is usually the case with criminals. The money cut a small
   figure with him save as an expression of contempt as the current price
   of a slave.

   27:6 Into the treasury [eis ton korbanan]. Josephus (War II. 9,4) uses
   this very word for the sacred treasury. Korban is Aramaic for gift
   [dOron] as is plain in Mr 7:11. The price of blood (blood-money) was
   pollution to the treasury (De 23:18f.). So they took the money out and
   used it for a secular purpose. The rabbis knew how to split hairs about
   Korban (Mr 7:1-23; Mt 15:1-20), but they balk at this blood-money.

   27:7 The potter's field [tou agrou tou kerameOs]. Grotius suggests that
   it was a small field where potter's clay was obtained, like a brickyard
   (Broadus). Otherwise we do not know why the name exists. In Ac 1:18 we
   have another account of the death of Judas by bursting open (possibly
   falling after hanging himself) after he obtained the field by the wages
   of iniquity. But it is possible that [ektesato] there refers to the
   rabbinical use of Korban, that the money was still that of Judas though
   he was dead and so he really "acquired" the field by his blood-money.

   27:8 The field of blood [agros haimatos]. This name was attached to it
   because it was the price of blood and that is not inconsistent with Ac
   1:18f. Today potter's field carries the idea here started of burial
   place for strangers who have no where else to lie [eis taphen tois
   xenois], probably at first Jews from elsewhere dying in Jerusalem. In
   Ac 1:19 it is called Aceldama or place of blood [chOrion haimatos] for
   the reason that Judas' blood was shed there, here because it was
   purchased by blood money. Both reasons could be true.

   27:9 By Jeremiah the prophet [dia Ieremiou]. This quotation comes
   mainly from Zec 11:13 though not in exact language. In Jer 18:18 the
   prophet tells of a visit to a potter's house and in Jer 32:6ff. of the
   purchase of a field. It is in Zechariah that the thirty pieces of
   silver are mentioned. Many theories are offered for the combination of
   Zechariah and Jeremiah and attributing it all to Jeremiah as in Mr
   1:2f. the quotation from Isaiah and Malachi is referred wholly to
   Isaiah as the more prominent of the two. Broadus and McNeile give a
   full discussion of the various theories from a mere mechanical slip to
   the one just given above. Matthew has here (27:10) "the field of the
   potter" [eis ton agron tou kerameOs] for "the potter the house of the
   Lord" in Zec 11:13. That makes it more parallel with the language of Mt
   27:7.

   27:11 Now Jesus stood before the governor [ho de Iesous estathe
   emprosthen tou hegemonos]. Here is one of the dramatic episodes of
   history. Jesus stood face to face with the Roman governor. The verb
   [estathe], not [este] (second aorist active), is first aorist passive
   and can mean "was placed" there, but he stood, not sat. The term
   [hegemOn] (from [hegeomai], to lead) was technically a legatus
   Caesaris, an officer of the Emperor, more exactly procurator, ruler
   under the Emperor of a less important province than propraetor (as over
   Syria). The senatorial provinces like Achaia were governed by
   proconsuls. Pilate represented Roman law. Art thou the King of the
   Jews? [Su ei ho basileus tOn IoudaiOn;]. This is what really mattered.
   Matthew does not give the charges made by the Sanhedrin (Lu 23:2) nor
   the private interview with Pilate (Joh 18:28-32). He could not ignore
   the accusation that Jesus claimed to be King of the Jews. Else he could
   be himself accused to Caesar for disloyalty. Rivals and pretenders were
   common all over the empire. So here was one more. By his answer ({thou
   sayest}) Jesus confesses that he is. So Pilate has a problem on his
   hands. What sort of a king does this one claim to be? Thou [su] the
   King of the Jews?

   27:14 And he gave him no answer, not even to one word [kai ouk
   apekrithe autOi pros oude hen rhema]. Jesus refused to answer the
   charges of the Jews (verse 12). Now he continued silent under the
   direct question of Pilate. The Greek is very precise besides the double
   negative. "He did not reply to him up to not even one word." This
   silent dignity amazed Pilate and yet he was strangely impressed.

   27:17 Barabbas or Jesus which is called Christ? [Barabban e Iesoun ton
   legomenon Christon;]. Pilate was catching at straws or seeking any
   loophole to escape condemning a harmless lunatic or exponent of a
   superstitious cult such as he deemed Jesus to be, certainly in no
   political sense a rival of Caesar. The Jews interpreted "Christ" for
   Pilate to be a claim to be King of the Jews in opposition to Caesar, "a
   most unprincipled proceeding" (Bruce). So he bethought him of the
   time-honoured custom at the passover of releasing to the people "a
   prisoner whom they wished" [desmion hon ethelon]. No parallel case has
   been found, but Josephus mentions the custom (Ant. xx. 9,3). Barabbas
   was for some reason a popular hero, a notable [episemon], if not
   notorious, prisoner, leader of an insurrection or revolution (Mr 15:7)
   probably against Rome, and so guilty of the very crime that they tried
   to fasten on Jesus who only claimed to be king in the spiritual sense
   of the spiritual kingdom. So Pilate unwittingly pitted against each
   other two prisoners who represented the antagonistic forces of all
   time. It is an elliptical structure in the question, "whom do you wish
   that I release?" [tina thelete apolusO;], either two questions in one
   (asyndeton) or the ellipse of [hina] before [apolusO]. See the same
   idiom in verse 21. But Pilate's question tested the Jews as well as
   himself. It tests all men today. Some manuscripts add the name Jesus to
   Barabbas and that makes it all the sharper. Jesus Barabbas or Jesus
   Christ?

   27:18 For envy [dia phthonon]. Pilate was dense about many things, but
   he knew that the Jewish leaders were jealous of the power of Jesus with
   the people. He may have heard of the events of the Triumphal Entry and
   the Temple Teaching. The envy, of course, came primarily from the
   leaders.

   27:19 His wife [he gune autou]. Poor Pilate was getting more entangled
   every moment as he hesitated to set Jesus free whom he knew to be free
   of any crime against Caesar. Just at the moment when he was trying to
   enlist the people in behalf of Jesus against the schemes of the Jewish
   leaders, his wife sent a message about her dream concerning Jesus. She
   calls Jesus "that righteous man" [tOi dikaiOi ekeinOi] and her
   psychical sufferings increased Pilate's superstitious fears. Tradition
   names her Procla and even calls her a Christian which is not probable.
   But it was enough to unnerve the weak Pilate as he sat on the
   judgment-seat [epi tou bematos] up over the pavement.

   27:20 Persuaded [epeisan]. The chief priests (Sadducees) and elders
   (Pharisees) saw the peril of the situation and took no chances. While
   Pilate wavered in pressing the question, they used all their arts to
   get the people to "ask for themselves" [aitesOntai], indirect middle
   ingressive aorist subjunctive) and to choose Barabbas and not Jesus.

   27:22 What then shall I do unto Jesus which is called Christ? [ti oun
   poiesO Iesoun ton legomenon Christon;]. They had asked for Barabbas
   under the tutelage of the Sanhedrin, but Pilate pressed home the
   problem of Jesus with the dim hope that they might ask for Jesus also.
   But they had learned their lesson. Some of the very people who shouted
   "Hosannah" on the Sunday morning of the Triumphal Entry now shout Let
   him be crucified [staurOthetO]. The tide has now turned against Jesus,
   the hero of Sunday, now the condemned criminal of Friday. Such is
   popular favour. But all the while Pilate is shirking his own fearful
   responsibility and trying to hide his own weakness and injustice behind
   popular clamour and prejudice.

   27:23 Why, what evil hath he done? [ti gar kakon epoiesen]. This was a
   feeble protest by a flickering conscience. Pilate descended to that
   level of arguing with the mob now inflamed with passion for the blood
   of Jesus, a veritable lynching fiasco. But this exhibition of weakness
   made the mob fear refusal by Pilate to proceed. So they "kept crying
   exceedingly" [perissOs ekrazon], imperfect tense of repeated action and
   vehemently) their demand for the crucifixion of Jesus. It was like a
   gladiatorial show with all thumbs turned down.

   27:24 Washed his hands [apenipsato tas cheiras]. As a last resort since
   the hubbub [thorubos] increased because of his vacillation. The verb
   [aponiptO] means to wash off and the middle voice means that he washed
   off his hands for himself as a common symbol of cleanliness and added
   his pious claim with a slap at them. I am innocent of the blood of this
   righteous man (or {this blood}); see ye to it. [AthOios eimi apo tou
   haimatos tou dikaiou toutou] or [tou haimatos toutou] as some
   manuscripts have it, [humeis opsesthe].) The Jews used this symbol (De
   21:6; Ps 26:6; 73:13). Plummer doubts if Pilate said these words with a
   direct reference to his wife's message (26:19), but I fail to see the
   ground for that scepticism. The so-called Gospel of Peter says that
   Pilate washed his hands because the Jews refused to do so.

   27:25 His blood be upon us and upon our children [to haima autou kai
   epi ta tekna hemOn]. These solemn words do show a consciousness that
   the Jewish people recognized their guilt and were even proud of it. But
   Pilate could not wash away his own guilt that easily. The water did not
   wash away the blood of Jesus from his hands any more than Lady Macbeth
   could wash away the blood-stains from her lily-white hands. One legend
   tells that in storms on Mt. Pilatus in Switzerland his ghost comes out
   and still washes his hands in the storm-clouds. There was guilt enough
   for Judas, for Caiaphas and for all the Sanhedrin both Sadducees and
   Pharisees, for the Jewish people as a whole [pas ho laos], and for
   Pilate. At bottom the sins of all of us nailed Jesus to the Cross. This
   language is no excuse for race hatred today, but it helps explain the
   sensitiveness between Jew and Christians on this subject. And Jews
   today approach the subject of the Cross with a certain amount of
   prejudice.

   27:26 Scourged [phragellOsas]. The Latin verb flagellare. Pilate
   apparently lost interest in Jesus when he discovered that he had no
   friends in the crowd. The religious leaders had been eager to get Jesus
   condemned before many of the Galilean crowd friendly to Jesus came into
   the city. They had apparently succeeded. The scourging before the
   crucifixion was a brutal Roman custom. The scourging was part of the
   capital punishment. Deissmann (Light from the Ancient East, p. 269)
   quotes a Florentine papyrus of the year 85 A.D. wherein G. Septimius
   Vegetus, governor of Egypt, says of a certain Phibion: "Thou hadst been
   worthy of scourging ... but I will give thee to the people."

   27:27 Into the palace [eis to praitOrion]. In Rome the praetorium was
   the camp of the praetorian (from praetor) guard of soldiers (Php 1:13),
   but in the provinces it was the palace in which the governor resided as
   in Ac 23:35 in Caesarea. So here in Jerusalem Pilate ordered Jesus and
   all the band or cohort [holen ten speiran] of soldiers to be led into
   the palace in front of which the judgment-seat had been placed. The
   Latin spira was anything rolled into a circle like a twisted ball of
   thread. These Latin words are natural here in the atmosphere of the
   court and the military environment. The soldiers were gathered together
   for the sport of seeing the scourging. These heathen soldiers would
   also enjoy showing their contempt for the Jews as well as for the
   condemned man.

   27:28 A scarlet robe [chlamuda kokkinen]. A kind of short cloak worn by
   soldiers, military officers, magistrates, kings, emperors (2Macc.
   12:35; Josephus, Ant. V. 1,10), a soldier's sagum or scarf. Carr
   (Cambridge Gk. Test.) suggests that it may have been a worn-out scarf
   of Pilate's. The scarlet colour [kokkinen] was a dye derived from the
   female insect [kermes] which gathered on the [ilex coccifera] found in
   Palestine. These dried clusters of insects look like berries and form
   the famous dye. The word occurs in Plutarch, Epictetus, Herodas, and
   late papyri besides the Septuagint and New Testament. Mark (Mr 15:17)
   has "purple" [porphuran]. There are various shades of purple and
   scarlet and it is not easy to distinguish these colours or tints. The
   manuscripts vary here between "stripped" [ekdusantes] and "clothed"
   [endusantes]. He had been stripped for the scourging. If "clothed" is
   correct, the soldiers added the scarlet (purple) mantle. Herodotus
   (iii. 139) relates that Darius richly rewarded a Samian exile for a
   rare scarlet robe which he obtained from him. This scarlet mantle on
   Jesus was mock imitation of the royal purple.

   27:29 A crown of thorns [stephanon ex akanthOn]. They wove a crown out
   of thorns which would grow even in the palace grounds. It is immaterial
   whether they were young and tender thorn bushes, as probable in the
   spring, or hard bushes with sharp prongs. The soldiers would not care,
   for they were after ridicule and mockery even if it caused pain. It was
   more like a victor's garland [stephanon] than a royal diadem [diadema],
   but it served the purpose. So with the reed [kalamon], a stalk of
   common cane grass which served as sceptre. The soldiers were familiar
   with the Ave Caesar and copy it in their mockery of Jesus: Hail, King
   of the Jews [chaire, Basileu tOn IoudaiOn]. The soldiers added the
   insults used by the Sanhedrin (Mt 26:67), spitting on him and smiting
   him with the reed. Probably Jesus had been unbound already. At any rate
   the garments of mockery were removed before the via dolorosa to the
   cross (verse 31).

   27:32 Compelled [eggareusan]. This word of Persian origin was used in
   Mt 5:41, which see. There are numerous papyri examples of Ptolemaic
   date and it survives in modern Greek vernacular. So the soldiers treat
   Simon of Cyrene (a town of Libya) as a Persian courier [aggaros] and
   impress him into service, probably because Jesus was showing signs of
   physical weakness in bearing his own Cross as the victims had to do,
   and not as a mere jest on Simon. "Gethsemane, betrayal, the ordeal of
   the past sleepless night, scourging, have made the flesh weak" (Bruce).
   Yes, and the burden of sin of the world that was breaking his heart.
   His cross [ton stauron autou]. Jesus had used the term cross about
   himself (16:24). It was a familiar enough picture under Roman rule.
   Jesus had long foreseen and foretold this horrible form of death for
   himself (Mt 20:19; 23:24; 26:2). He had heard the cry of the mob to
   Pilate that he be crucified (27:22) and Pilate's surrender (27:26) and
   he was on the way to the Cross (27:31). There were various kinds of
   crosses and we do not know precisely the shape of the Cross on which
   Jesus was crucified, though probably the one usually presented is
   correct. Usually the victim was nailed (hands and feet) to the cross
   before it was raised and it was not very high. The crucifixion was done
   by the soldiers (27:35) in charge and two robbers were crucified on
   each side of Jesus, three crosses standing in a row (27:38).

   27:33 Golgotha [Golgotha]. Chaldaic or Aramaic Gulgatha, Hebrew
   Gulgoleth, place of a skull-shaped mount, not place of skulls. Latin
   Vulgate Calvariae locus, hence our Calvary. Tyndale misunderstood it as
   a place of dead men's skulls. Calvary or Golgotha is not the
   traditional place of the Holy Sepulchre in Jerusalem, but a place
   outside of the city, probably what is now called Gordon's Calvary, a
   hill north of the city wall which from the Mount of Olives looks like a
   skull, the rock-hewn tombs resembling eyes in one of which Jesus may
   have been buried.

   27:34 Wine mingled with gall [oinon meta choles memigmenon]. Late MSS.
   read vinegar [oxos] instead of wine and Mark (Mr 15:23) has myrrh
   instead of gall. The myrrh gave the sour wine a better flavour and like
   the bitter gall had a narcotic and stupefying effect. Both elements may
   have been in the drink which Jesus tasted and refused to drink. Women
   provided the drink to deaden the sense of pain and the soldiers may
   have added the gall to make it disagreeable. Jesus desired to drink to
   the full the cup from his Father's hand (Joh 18:11).

   27:36 Watched him there [eteroun auton ekei]. Imperfect tense
   descriptive of the task to prevent the possibility of rescue or removal
   of the body. These rough Roman soldiers casting lots over the garments
   of Christ give a picture of comedy at the foot of the Cross, the
   tragedy of the ages.

   27:37 His accusation [ten aitian autou]. The title [titlos], Joh 19:19)
   or placard of the crime (the inscription, [he epigraphe] which was
   carried before the victim or hung around his neck as he walked to
   execution was now placed above [ep' anO] the head of Jesus on the
   projecting piece [crux immurus]. This inscription gave the name and
   home, Jesus of Nazareth, and the charge on which he was convicted, the
   King of the Jews and the identification, This is. The four reports all
   give the charge and vary in the others. The inscription in full was:
   This is Jesus of Nazareth the King of the Jews. The three languages are
   mentioned only by John (Joh 19:20), Latin for law, Hebrew (Aramaic) for
   the Jews, Greek for everybody. The accusation (charge, cause, [aitia]
   correctly told the facts of the condemnation.

   27:38 Robbers [leistai]. Not thieves [kleptai] as in Authorized
   Version. See Mt 26:55. These two robbers were probably members of the
   band of Barabbas on whose cross Jesus now hung.

   27:39 Wagging their heads [kinountes tas kephalas autOn]. Probably in
   mock commiseration. "Jews again appear on the scene, with a malice like
   that shewn in the trial before the Sanhedrin" (McNeile). "To us it may
   seem incredible that even his worst enemies could be guilty of anything
   so brutal as to hurl taunts at one suffering the agonies of
   crucifixion" (Bruce). These passers-by [parateroumenoi] look on Jesus
   as one now down and out. They jeer at the fallen foe.

   27:40 If thou art the Son of God [ei huios ei tou theou]. More exactly,
   "If thou art a son of God," the very language of the devil to Jesus (Mt
   4:3) in the early temptations, now hurled at Jesus under the devil's
   prompting as he hung upon the Cross. There is allusion, of course, to
   the claim of Jesus under oath before the Sanhedrin "the Son of God" [ho
   huios tou theou] and a repetition of the misrepresentation of his words
   about the temple of his body. It is a pitiful picture of human
   depravity and failure in the presence of Christ dying for sinners.

   27:41 The chief priests mocking [hoi archiereis empaizontes]. The
   Sanhedrin in fact, for "the scribes and elders" are included. The word
   for mocking [empaizontes, en,] and [paizO], from [pais], child) means
   acting like silly children who love to guy one another. These grave and
   reverend seniors had already given vent to their glee at the
   condemnation of Jesus by themselves (Mt 26:67f.).

   27:42 He saved others; himself he cannot save [allous esOsen; heauton
   ou dunatai sOsai]. The sarcasm is true, though they do not know its
   full significance. If he had saved himself now, he could not have saved
   any one. The paradox is precisely the philosophy of life proclaimed by
   Jesus himself (Mt 10:39). Let him now come down [katabatO nun]. Now
   that he is a condemned criminal nailed to the Cross with the claim of
   being "the King of Israel" (the Jews) over his head. Their spiteful
   assertion that they would then believe upon Jesus [ep' auton] is
   plainly untrue. They would have shifted their ground and invented some
   other excuse. When Jesus wrought his greatest miracles, they wanted "a
   sign from heaven." These "pious scoffers" (Bruce) are like many today
   who make factitious and arbitrary demands of Christ whose character and
   power and deity are plain to all whose eyes are not blinded by the god
   of this world. Christ will not give new proofs to the blind in heart.

   27:43 Let him deliver him now [rhusasthO nun]. They add the word "now"
   to Ps 21; 22:8. That is the point of the sneer at Christ's claim to be
   God's son thrown in his teeth again and at the willingness and power of
   God to help his "son." The verb [thelO] here may mean love as in the
   Septuagint (Ps 18:20; 41:12) or "cares for" (Moffatt), "gin he cares
   ocht for him" (Braid Scots).

   27:44 The robbers also [kai hoi leistai]. Probably "even the robbers"
   (Weymouth) who felt a momentary superiority to Jesus thus maligned by
   all. So the inchoative imperfect [Oneidizon] means "began to reproach
   him."

   27:45 From the sixth hour [apo hektes hOras]. Curiously enough McNeile
   takes this to mean the trial before Pilate (Joh 18:14). But clearly
   John uses Roman time, writing at the close of the century when Jewish
   time was no longer in vogue. It was six o'clock in the morning Roman
   time when the trial occurred before Pilate. The crucifixion began at
   the third hour (Mr 15:25) Jewish time or nine A.M. The darkness began
   at noon, the sixth hour Jewish time and lasted till 3 P.M. Roman time,
   the ninth hour Jewish time (Mr 15:33; Mt 27:45; Lu 23:44). The dense
   darkness for three hours could not be an eclipse of the sun and Luke
   (Lu 23:45) does not so say, only "the sun's light failing." Darkness
   sometimes precedes earthquakes and one came at this time or dense
   masses of clouds may have obscured the sun's light. One need not be
   disturbed if nature showed its sympathy with the tragedy of the dying
   of the Creator on the Cross (Ro 8:22), groaning and travailing until
   now.

   27:46 My God, My God, why hast thou forsaken me? [Thee mou, thee mou,
   hina ti me egkatelipes;]. Matthew first transliterates the Aramaic,
   according to the Vatican manuscript (B), the words used by Jesus: ElOi,
   elOi, lema sabachthanei; Some of the MSS. give the transliteration of
   these words from Ps 22:1 in the Hebrew (Eli, Eli, lama Zaphthanei).
   This is the only one of the seven sayings of Christ on the Cross given
   by Mark and Matthew. The other six occur in Luke and John. This is the
   only sentence of any length in Aramaic preserved in Matthew, though he
   has Aramaic words like amen, corban, mammon, pascha, raca, Satan,
   Golgotha. The so-called Gospel of Peter preserves this saying in a
   Docetic (Cerinthian) form: "My power, my power, thou hast forsaken me!"
   The Cerinthian Gnostics held that the aeon Christ came on the man Jesus
   at his baptism and left him here on the Cross so that only the man
   Jesus died. Nothing from Jesus so well illustrates the depth of his
   suffering of soul as he felt himself regarded as sin though sinless
   (2Co 5:21). Joh 3:16 comes to our relief here as we see the Son of God
   bearing the sin of the world. This cry of desolation comes at the close
   of the three hours of darkness.

   27:48 Gave him to drink [epotizen]. Imperfect of conative action,
   offered him a drink of vinegar on the sponge on a reed. Others
   interrupted this kindly man, but Jesus did taste this mild stimulant
   (Joh 19:30) for he thirsted (Joh 19:28).

   27:49 Whether Elijah cometh to save him [ei erchetai Eleias sOsOn
   auton]. The excuse had a pious sound as they misunderstood the words of
   Jesus in his outcry of soul anguish. We have here one of the rare
   instances [sOsOn] of the future participle to express purpose in the
   N.T. though a common Greek idiom. Some ancient MSS. add here what is
   genuine in Joh 19:34, but what makes complete wreck of the context for
   in verse 50 Jesus cried with a loud voice and was not yet dead in verse
   49. It was a crass mechanical copying by some scribe from Joh 19:34.
   See full discussion in my Introduction to the Textual Criticism of the
   N.T.

   27:50 Yielded up his spirit [apheken to pneuma]. The loud cry may have
   been Ps 31:5 as given in Lu 23:46: "Father, into thy hands I commend my
   spirit." John (Joh 19:30) gives It is finished [tetelestai], though
   which was actually last is not clear. Jesus did not die from slow
   exhaustion, but with a loud cry. He breathed out [exepneusen], Mr
   15:37), sent back his spirit (Mt 27:50), gave up his spirit [paredOken
   to pneuma], Joh 19:30). "He gave up his life because he willed it, when
   he willed it, and as he willed it" (Augustine). Stroud (Physical Cause
   of the Death of Christ) considers the loud cry one of the proofs that
   Jesus died of a ruptured heart as a result of bearing the sin of the
   world.

   27:51 Was rent [eschisthe]. Both Mark (Mr 15:38) and Luke (Lu 23:45)
   mention also this fact. Matthew connects it with the earthquake, "the
   earth did quake" [he ge eseisthe]. Josephus (War VI. 299) tells of a
   quaking in the temple before the destruction and the Talmud tells of a
   quaking forty years before the destruction of the temple. Allen
   suggests that "a cleavage in the masonry of the porch, which rent the
   outer veil and left the Holy Place open to view, would account for the
   language of the Gospels, of Josephus, and of the Talmud." This veil was
   a most elaborately woven fabric of seventy-two twisted plaits of
   twenty-four threads each and the veil was sixty feet long and thirty
   wide. The rending of the veil signified the removal of the separation
   between God and the people (Gould).

   27:52 The tombs were opened [ta mnemeia aneOichthesan]. First aorist
   passive indicative (double augment). The splitting of the rocks by the
   earthquake and the opening of tombs can be due to the earthquake. But
   the raising of the bodies of the dead after the resurrection of Jesus
   which appeared to many in the holy city puzzles many today who admit
   the actual bodily resurrection of Jesus. Some would brand all these
   portents as legends since they appear in Matthew alone. Others would
   say that "after his resurrection" should read "after their
   resurrection," but that would make it conflict with Paul's description
   of Christ as the first fruits of them that sleep (1Co 15:20). Some say
   that Jesus released these spirits after his descent into Hades. So it
   goes. We come back to miracles connected with the birth of Jesus, God's
   Son coming into the world. If we grant the possibility of such
   manifestations of God's power, there is little to disturb one here in
   the story of the death of God's Son.

   27:54 Truly this was the Son of God [alethOs theou huios en houtos].
   There is no article with God or Son in the Greek so that it means
   "God's Son," either "the Son of God" or "a Son of God." There is no way
   to tell. Evidently the centurion [hekatontarchos] here, ruler of a
   hundred, Latin word kenturiOn in Mr 15:39) was deeply moved by the
   portents which he had witnessed. He had heard the several flings at
   Jesus for claiming to be the Son of God and may even have heard of his
   claim before the Sanhedrin and Pilate. How much he meant by his words
   we do not know, but probably he meant more than merely "a righteous
   man" (Lu 23:47). Petronius is the name given this centurion by
   tradition. If he was won now to trust in Christ, he came as a pagan
   and, like the robber who believed, was saved as Jesus hung upon the
   Cross. All who are ever saved in truth are saved because of the death
   of Jesus on the Cross. So the Cross began to do its work at once.

   27:55 Many women [gunaikes pollai]. We have come to expect the women
   from Galilee to be faithful, last at the Cross and first at the tomb.
   Luke (Lu 23:49) says that "all his acquaintance" [pantes hoi gnOstoi
   autOi] stood at a distance and saw the end. One may hope that the
   apostles were in that sad group. But certainly many women were there.
   The Mother of Jesus had been taken away from the side of the Cross by
   the Beloved Disciple to his own home (Joh 19:27). Matthew names three
   of the group by name. Mary Magdalene is mentioned as a well-known
   person though not previously named in Matthew's Gospel. Certainly she
   is not the sinful woman of Lu 7 nor Mary of Bethany. There is another
   Mary, the mother of James and Joseph (Joses) not otherwise known to us.
   And then there is the mother of the sons of Zebedee (James and John),
   usually identified with Salome (Mr 15:40). These noble and faithful
   women were "beholding from afar" [apo makrothen theOrousai]. These
   three women may have drawn nearer to the Cross for Mary the Mother of
   Jesus stood beside the Cross [para tOi staurOi] with Mary of Clopas and
   Mary Magdalene (Joh 19:25) before she left. They had once ministered
   unto Jesus [diakonousai autOi] and now he is dead. Matthew does not try
   to picture the anguish of heart of these noble women nor does he say as
   Luke (Lu 23:48) does that "they returned smiting their breasts." He
   drops the curtain on that saddest of all tragedies as the loyal band
   stood and looked at the dead Christ on Golgotha. What hope did life now
   hold for them?

   27:57 And when even was come [opsias de genomenes]. It was the
   Preparation [paraskeue], the day before the sabbath (Mr 15:42; Lu
   23:54; Joh 31:42). [Paraskeue] is the name in modern Greek today for
   Friday. The Jews were anxious that these bodies should be taken down
   before the sabbath began at 6 P.M. The request of Joseph of Arimathea
   for the body of Jesus was a relief to Pilate and to the Jews also. We
   know little about this member of the Sanhedrin save his name Joseph,
   his town Arimathea, that he was rich, a secret disciple, and had not
   agreed to the death of Jesus. Probably he now wished that he had made
   an open profession. But he has courage now when others are cowardly and
   asked for the personal privilege [eitesato], middle voice, asked for
   himself) of placing the body of Jesus in his new tomb. Some today
   identify this tomb with one of the rock tombs now visible under
   Gordon's Calvary. It was a mournful privilege and dignity that came to
   Joseph and Nicodemus (Joh 19:39-41) as they wrapped the body of Jesus
   in clean linen cloth and with proper spices placed it in this fresh
   [kainOi] tomb in which no body had yet been placed. It was cut in the
   rock [elatomesen] for his own body, but now it was for Jesus. But now
   (verse 60) he rolled a great stone to the door of the tomb and
   departed. That was for safety. But two women had watched the sad and
   lonely ceremony, Mary Magdalene and the other Mary (mother of James and
   Joseph). They were sitting opposite and looking in silence.

   27:63 Sir, we remember [kurie, emnesthemen]. This was the next day, on
   our Saturday, the Jewish Sabbath, the day after the Preparation (Mt
   27:62). Ingressive aorist indicative, we have just recalled. It is
   objected that the Jewish rulers would know nothing of such a
   prediction, but in Mt 12:40 he expressly made it to them. Meyer scouts
   as unhistorical legend the whole story that Christ definitely foretold
   his resurrection on the third day. But that is to make legendary much
   of the Gospels and to limit Jesus to a mere man. The problem remains
   why the disciples forgot and the Jewish leaders remembered. But that is
   probably due on the one hand to the overwhelming grief of the disciples
   coupled with the blighting of all their hopes of a political Messiah in
   Jesus, and on the other hand to the keen nervous fear of the leaders
   who dreaded the power of Jesus though dead. They wanted to make sure of
   their victory and prevent any possible revival of this pernicious
   heresy. That deceiver [ekeinos ho planos] they call him, a vagabond
   wanderer [planos] with a slur in the use of that [ekeinos], a
   picturesque sidelight on their intense hatred of and fear of Jesus.

   27:64 The last error [he eschate plane]. The last delusion, imposture
   (Weymouth), fraud (Moffatt). Latin error is used in both senses, from
   errare, to go astray. The first fraud was belief in the Messiahship of
   Jesus, the second belief in his resurrection.

   27:65 Make it as sure as you can [asphalisasthe hOs oidate]. "Make it
   secure for yourselves (ingressive aorist middle) as you know how." Have
   a guard [echete koustOdian], present imperative, a guard of Roman
   soldiers, not mere temple police. The Latin term koustOdia occurs in an
   Oxyrhynchus papyrus of A.D. 22. "The curt permission to the Jews whom
   he despised is suitable in the mouth of the Roman official" (McNeile).

   27:66 Sealing the stone, the guard being with them [sphragisantes ton
   lithon meta tes koustOdias]. Probably by a cord stretched across the
   stone and sealed at each end as in Da 6:17. The sealing was done in the
   presence of the Roman guard who were left in charge to protect this
   stamp of Roman authority and power. They did their best to prevent
   theft and the resurrection (Bruce), but they overreached themselves and
   provided additional witness to the fact of the empty tomb and the
   resurrection of Jesus (Plummer).
     __________________________________________________________________

Chapter 28

   28:1 Now late on the sabbath as it began to dawn toward the first day
   of the week [opse de sabbatOn, tei epiphOskousei eis mian sabbatOn].
   This careful chronological statement according to Jewish days clearly
   means that before the sabbath was over, that is before six P.M., this
   visit by the women was made "to see the sepulchre" [theoresai ton
   taphon]. They had seen the place of burial on Friday afternoon (Mr
   15:47; Mt 27:61; Lu 23:55). They had rested on the sabbath after
   preparing spices and ointments for the body of Jesus (Lu 23:56), a
   sabbath of unutterable sorrow and woe. They will buy other spices after
   sundown when the new day has dawned and the sabbath is over (Mr 16:1).
   Both Matthew here and Luke (Lu 23:54) use dawn [epiphOskO] for the
   dawning of the twenty-four hour-day at sunset, not of the dawning of
   the twelve-hour day at sunrise. The Aramaic used the verb for dawn in
   both senses. The so-called Gospel of Peter has [epiphOskO] in the same
   sense as Matthew and Luke as does a late papyrus. Apparently the Jewish
   sense of "dawn" is here expressed by this Greek verb. Allen thinks that
   Matthew misunderstands Mark at this point, but clearly Mark is speaking
   of sunrise and Matthew of sunset. Why allow only one visit for the
   anxious women?

   28:2 There was a great earthquake [seismos egeneto megas]. Clearly not
   the earthquake of 27:51. The precise time of this earthquake is not
   given. It was before sunrise on the first day of the week when the
   women made the next visit. Matthew alone relates the coming of the
   angel of the Lord who rolled away the stone and was sitting upon it
   [apekulise ton lithon kai ekatheto epanO autou]. If one is querulous
   about these supernatural phenomena, he should reflect that the
   Resurrection of Jesus is one of the great supernatural events of all
   time. Cornelius ... Lapide dares to say: "The earth, which trembled
   with sorrow at the Death of Christ as it were leaped for joy at His
   Resurrection." The Angel of the Lord announced the Incarnation of the
   Son of God and also His Resurrection from the grave. There are apparent
   inconsistencies in the various narratives of the Resurrection and the
   appearances of the Risen Christ. We do not know enough of the details
   to be able to reconcile them. But the very variations strengthen the
   independent witness to the essential fact that Jesus rose from the
   grave. Let each writer give his own account in his own way. The stone
   was rolled away not to let the Lord out, but to let the women in to
   prove the fact of the empty tomb (McNeile).

   28:3 Appearance [eidea]. Here only in the N.T. Compare [morphe] and
   [schema].

   28:4 The watchers did quake [eseisthesan hoi terountes]. And no wonder
   that they became as dead men and fled before the women came.

   28:5 Unto the women [tais gunaixin]. According to John, Mary Magdalene
   had left to go and tell Peter and John of the supposed grave robbery
   (Joh 20:1f.). But the other women remained and had the interview with
   the angel (or men, Luke) about the empty tomb and the Risen Christ.
   Jesus the Crucified [Iesoun ton estaurOmenon]. Perfect passive
   participle, state of completion. This he will always be. So Paul will
   preach as essential to his gospel "and this one crucified" [kai touton
   estaurOmenon], 1Co 2:2).

   28:6 Risen from the dead [egerthe apo tOn nekrOn]. Jesus the Risen.
   This is the heart of the testimony of the angel to the women. It is
   what Paul wishes Timothy never to forget (2Ti 2:8), "Jesus Christ risen
   from the dead" [Iesoun Christon egegermenon ek nekrOn]. They were
   afraid and dazzled by the glory of the scene, but the angel said,
   "Come, see the place where the Lord lay" [deute idete ton topon hopou
   ekeito ho Kurios]. Some MSS. do not have [ho Kurios], but he is the
   subject of [ekeito]. His body was not there. It will not do to say that
   Jesus arose in spirit and appeared alive though his body remained in
   the tomb. The empty tomb is the first great fact confronting the women
   and later the men. Various theories were offered then as now. But none
   of them satisfy the evidence and explain the survival of faith and hope
   in the disciples that do not rest upon the fact of the Risen Christ
   whose body was no longer in the tomb.

   28:7 He goeth before you into Galilee [proagei humas eis ten
   Galilaian]. Jesus did appear to the disciples in Galilee on two notable
   occasions (by the beloved lake, Joh 21, and on the mountain, Mt
   28:16-20). Probably before the women were permitted to tell this story
   in full to the disciples who scouted as idle talk (Joh 24:11) their
   first accounts, Jesus appeared to various disciples in Jerusalem on
   this first great Sunday. Jesus did not say that he would not see any of
   them in Jerusalem. He merely made a definite appointment in Galilee
   which he kept.

   28:8 With fear and great joy [meta phobou kai charas megales]. A touch
   of life was this as the excited women ran quickly [tachu edramon] as
   they had been told "to bring his disciples word" [apaggeilai tois
   mathetais autou]. They had the greatest piece of news that it was
   possible to have. Mark calls it fear and ecstasy. Anything seemed
   possible now. Mark even says that at first they told no one anything
   for they were afraid (Mr 16:9), the tragic close of the text of Mark in
   Aleph and B, our two oldest manuscripts. But these mingled emotions of
   ecstasy and dread need cause no surprise when all things are
   considered.

   28:9 Jesus met them [Iesous hupentesen autais]. Came suddenly face to
   face [antaO, hupo] with them as they brooded over the message of the
   angel and the fact of the empty tomb (associative instrumental,
   [autais]. Cf. 8:34; 24:1-6. Probably the lost portion of Mark's Gospel
   contained the story of this meeting with Jesus which changed their
   fears into joy and peace. His greeting was the ordinary "Hail"
   [chairete]. They fell at his feet and held them in reverence while they
   worshipped him. Jesus allowed this act of worship though he forbade
   eager handling of his body by Mary Magdalene (Joh 20:17). It was a
   great moment of faith and cheer.

   28:10 Fear not [me phobeisthe]. They were still afraid for joy and
   embarrassment. Jesus calms their excitement by the repetition of the
   charge from the angel for the disciples to meet him in Galilee. There
   is no special mention of Peter ("and Peter") as in Mr 16:7, but we may
   be sure that the special message to Peter was delivered.

   28:11 Told unto the chief priests [apeggeilan tois archiereusin]. These
   Roman soldiers had been placed at the disposal of the Sanhedrin. They
   were probably afraid also to report to Pilate and tell him what had
   happened. They apparently told a truthful account as far as they
   understood it. But were the Sanhedrin convinced of the resurrection of
   Jesus?

   28:12 They gave large money [arguria hikana edOkan]. The use of the
   plural for pieces of silver [arguria] is common. The papyri have many
   instances of [hikana] for considerable (from [hikanO], to reach to,
   attain to). These pious Sanhedrists knew full well the power of bribes.
   They make a contract with the Roman soldiers to tell a lie about the
   resurrection of Jesus as they paid Judas money to betray him. They show
   not the slightest tendency to be convinced by the facts though one had
   risen from the dead.

   28:13 Stole him away while we slept [eklepsan auton hemOn koimOmenOn].
   Genitive absolute. An Irish bull on the face of it. If they were asleep
   they would not know anything about it.

   28:14 We will persuade him, and rid you of care [hemeis peisomen kai
   humas amerimnous poiesomen]. They would try money also on Pilate and
   assume all responsibility. Hence the soldiers have no anxiety
   [amerimnous], alpha privative and [merimnaO], to be anxious). They
   lived up to their bargain and this lie lives on through the ages.
   Justin (Dial. 108) accuses the Jews of spreading the charge. Bengel:
   Quam laboriosum bellum mendacii contra veritatem. It was spread about
   [diephemisthe] diligently by the Jews to excuse their disbelief in the
   Messiahship of Jesus.

   28:17 But some doubted [hoi de edistasan]. From [dis] (in two, divided
   in mind). Cf. Mt 14:31. The reference is not to the eleven who were all
   now convinced after some doubt, but to the others present. Paul states
   that over five hundred were present, most of whom were still alive when
   he wrote (1Co 15:6). It is natural that some should hesitate to believe
   so great a thing at the first appearance of Jesus to them. Their very
   doubt makes it easier for us to believe. This was the mountain where
   Jesus had promised to meet them. This fact explains the large number
   present. Time and place were arranged beforehand. It was the climax of
   the various appearances and in Galilee where were so many believers.
   They worshipped [prosekunesan] Jesus as the women had done (28:9). He
   is now their Risen Lord and Saviour.

   28:18 All authority [pasa exousia]. Jesus came close to them
   [proselthOn] and made this astounding claim. He spoke as one already in
   heaven with a world-wide outlook and with the resources of heaven at
   his command. His authority or power in his earthly life had been great
   (7:29; 11:27; 21:23f.). Now it is boundless and includes earth and
   heaven. Hath been given [edothe] is a timeless aorist (Robertson,
   Grammar, pp. 836f.). It is the sublimist of all spectacles to see the
   Risen Christ without money or army or state charging this band of five
   hundred men and women with world conquest and bringing them to believe
   it possible and to undertake it with serious passion and power.
   Pentecost is still to come, but dynamic faith rules on this mountain in
   Galilee.

   28:19 All the nations [panta ta ethne]. Not just the Jews scattered
   among the Gentiles, but the Gentiles themselves in every land. And not
   by making Jews of them, though this point is not made plain here. It
   will take time for the disciples to grow into this Magna Charta of the
   missionary propaganda. But here is the world program of the Risen
   Christ and it should not be forgotten by those who seek to foreshorten
   it all by saying that Jesus expected his second coming to be very soon,
   even within the lifetime of those who heard. He did promise to come,
   but he has never named the date. Meanwhile we are to be ready for his
   coming at any time and to look for it joyfully. But we are to leave
   that to the Father and push on the campaign for world conquest. This
   program includes making disciples or learners [matheteusate] such as
   they were themselves. That means evangelism in the fullest sense and
   not merely revival meetings. Baptism in [eis], not into) the name of
   the Father, the Son, and the Holy Spirit, in the name of the Trinity.
   Objection is raised to this language in the mouth of Jesus as too
   theological and as not a genuine part of the Gospel of Matthew for the
   same reason. See Mt 11:27, where Jesus speaks of the Father and the Son
   as here. But it is all to no purpose. There is a chapter devoted to
   this subject in my The Christ of the Logia in which the genuineness of
   these words is proven. The name of Jesus is the essential part of it as
   is shown in the Acts. Trine immersion is not taught as the Greek Church
   holds and practices, baptism in the name of the Father, then of the
   Son, then of the Holy Spirit. The use of name [onoma] here is a common
   one in the Septuagint and the papyri for power or authority. For the
   use of [eis] with [onoma] in the sense here employed, not meaning into,
   see Mt 10:41f. (cf. also 12:41).

   28:20 Teaching them [didaskontes autous]. Christians have been slow to
   realize the full value of what we now call religious education. The
   work of teaching belongs to the home, to the church (sermon, Sunday
   school, young people's work, prayer-meeting, study classes, mission
   classes), to the school (not mixing of church and state, but moral
   instruction if not the reading of the Bible), good books which should
   be in every home, reading of the Bible itself. Some react too far and
   actually put education in the place of conversion or regeneration. That
   is to miss the mark. But teaching is part, a weighty part, of the work
   of Christians.

   I am with you [egO meta humOn]. This is the amazing and blessed
   promise. He is to be with the disciples when he is gone, with all the
   disciples, with all knowledge, with all power, with them all the days
   (all sorts of days, weakness, sorrows, joy, power), till the
   consummation of the age [heOs tes sunteleias tou aiOnos]. That goal is
   in the future and unknown to the disciples. This blessed hope is not
   designed as a sedative to an inactive mind and complacent conscience,
   but an incentive to the fullest endeavor to press on to the farthest
   limits of the world that all the nations may know Christ and the power
   of his Risen Life. So Matthew's Gospel closes in a blaze of glory.
   Christ is conqueror in prospect and in fact. Christian history from
   that eventful experience on the Mountain in Galilee has been the
   fulfilment of that promise in as far as we allow God's power to work in
   us for the winning of the world to Christ, the Risen, all powerful
   Redeemer, who is with his people all the time. Jesus employs the
   prophetic present here [eimi], I am). He is with us all the days till
   he comes in glory.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:11   [2]3:1   [3]4:10   [4]4:24   [5]15:9-18   [6]26:12
   [7]29:21   [8]29:22   [9]31:40   [10]34:9   [11]38:8   [12]41:6

   Exodus

   [13]4:19   [14]9:31   [15]11:5   [16]12:4   [17]12:22   [18]12:43
   [19]13:1-10   [20]13:11-16   [21]20   [22]20:12   [23]20:16
   [24]20:18   [25]21:24   [26]21:32   [27]22:3   [28]22:31   [29]24:8
   [30]34:28

   Leviticus

   [31]11:4   [32]11:20   [33]11:23   [34]11:42   [35]18:16   [36]19:18
   [37]24:15   [38]24:20   [39]25:39   [40]25:47   [41]27:30

   Numbers

   [42]13:16   [43]15:38   [44]15:38   [45]19:16

   Deuteronomy

   [46]5   [47]6:4-9   [48]6:13   [49]6:16   [50]6:16   [51]8:3
   [52]11:13-21   [53]14:22   [54]18:26   [55]19:21   [56]21:6
   [57]22:23   [58]22:23   [59]23:2   [60]23:18   [61]23:19   [62]23:20
   [63]24:1   [64]24:1   [65]25:5   [66]25:5   [67]25:6   [68]30:19
   [69]34:1-3

   Joshua

   [70]15:25

   Judges

   [71]14:17

   Ruth

   [72]1:1

   1 Samuel

   [73]17:12   [74]18:22

   2 Samuel

   [75]21:6

   1 Kings

   [76]2:10   [77]8:26   [78]19:6   [79]28:9

   2 Kings

   [80]1:8   [81]4:10   [82]6:17   [83]23:10

   1 Chronicles

   [84]7:27

   2 Chronicles

   [85]24:20   [86]24:22   [87]26:10

   Esther

   [88]5:3   [89]5:8   [90]6:14   [91]7:2   [92]9:22

   Job

   [93]7:17   [94]27:18   [95]27:21   [96]38:17   [97]39:30

   Psalms

   [98]1   [99]2:7   [100]8:3   [101]9:13   [102]15:5   [103]18:5
   [104]18:20   [105]19:2   [106]21   [107]22:1   [108]22:6   [109]22:8
   [110]22:8   [111]22:36   [112]26:6   [113]31:5   [114]37:11
   [115]41:12   [116]45:12   [117]58:5   [118]69:11   [119]69:19
   [120]73:13   [121]73:27   [122]78:2   [123]89   [124]89:5   [125]89:6
   [126]89:22   [127]89:39   [128]89:49   [129]89:52   [130]91:11
   [131]103:12   [132]107:18   [133]109:1   [134]109:4   [135]110
   [136]115   [137]118:22   [138]118:26   [139]148:1

   Proverbs

   [140]25:22   [141]27:6   [142]30:17

   Ecclesiastes

   [143]9:12

   Song of Solomon

   [144]1:10

   Isaiah

   [145]1:8   [146]6:9   [147]6:10   [148]7:14   [149]9:1   [150]22:4
   [151]24:20   [152]27:13   [153]29:10   [154]29:13   [155]31:3
   [156]35:5   [157]38:10   [158]40:3   [159]42:1-4   [160]44:18
   [161]47:1   [162]53:2   [163]53:3   [164]53:4   [165]53:4   [166]55:7
   [167]57:3   [168]60:3   [169]61:1   [170]62:5   [171]62:11   [172]65:12

   Jeremiah

   [173]9:17   [174]18:18   [175]21:8   [176]31   [177]31:15   [178]32:6

   Ezekiel

   [179]17:10   [180]23:27   [181]33:11   [182]33:15

   Daniel

   [183]1:4   [184]2:48   [185]6:17   [186]7:13   [187]7:13   [188]7:13
   [189]9:27   [190]10:13   [191]10:20   [192]11:30   [193]11:31
   [194]12:1   [195]12:3   [196]12:11

   Hosea

   [197]6:6   [198]6:6   [199]7:11   [200]11:1   [201]13:14   [202]13:15

   Joel

   [203]2:12

   Amos

   [204]1:6

   Jonah

   [205]2:1   [206]4:8

   Micah

   [207]5:2   [208]7:1-6

   Zechariah

   [209]9:9   [210]11:12   [211]11:13   [212]11:13   [213]13:7   [214]17:4

   Malachi

   [215]3:1   [216]3:16   [217]4:1   [218]4:5

   Matthew

   [219]1:1   [220]1:1   [221]1:1   [222]1:2   [223]1:2-6   [224]1:2-16
   [225]1:2-17   [226]1:3   [227]1:5   [228]1:5   [229]1:6   [230]1:6-11
   [231]1:11   [232]1:12   [233]1:12-16   [234]1:16   [235]1:16
   [236]1:16   [237]1:16   [238]1:16   [239]1:16   [240]1:16   [241]1:16
   [242]1:16   [243]1:16   [244]1:17   [245]1:17   [246]1:18-25
   [247]1:18-25   [248]1:20   [249]1:20   [250]1:21   [251]1:22
   [252]1:24   [253]2:1   [254]2:7   [255]2:11   [256]2:15   [257]2:18
   [258]2:23   [259]3:1   [260]3:1   [261]3:1-4:11   [262]3:2   [263]3:2
   [264]3:2   [265]3:2   [266]3:7   [267]3:8   [268]3:9   [269]3:11
   [270]3:11   [271]3:12   [272]3:13   [273]3:17   [274]3:17   [275]3:17
   [276]4:1   [277]4:1   [278]4:3   [279]4:3   [280]4:3   [281]4:5
   [282]4:7   [283]4:8   [284]4:10   [285]4:12   [286]4:12
   [287]4:12-13:58   [288]4:13   [289]4:14-17   [290]4:16   [291]4:17
   [292]4:20   [293]4:21   [294]4:21   [295]4:23   [296]4:24   [297]4:24
   [298]4:24   [299]4:24   [300]5   [301]5:1-7:29   [302]5:3-11
   [303]5:6   [304]5:10   [305]5:11   [306]5:13-16   [307]5:17
   [308]5:19   [309]5:19   [310]5:21   [311]5:21   [312]5:21-48
   [313]5:22   [314]5:22   [315]5:22   [316]5:27   [317]5:29   [318]5:29
   [319]5:29   [320]5:29-30   [321]5:30   [322]5:31   [323]5:31
   [324]5:32   [325]5:33   [326]5:33-37   [327]5:38   [328]5:39
   [329]5:41   [330]5:41   [331]5:42   [332]5:43   [333]5:46   [334]5:48
   [335]6:1   [336]6:1-18   [337]6:2   [338]6:4   [339]6:5   [340]6:5
   [341]6:6   [342]6:6   [343]6:10   [344]6:11   [345]6:13   [346]6:14
   [347]6:16   [348]6:20   [349]6:20   [350]6:22-24   [351]6:24
   [352]6:24   [353]6:25   [354]6:25   [355]6:26   [356]6:26-30
   [357]6:31   [358]6:31   [359]6:31   [360]7:3   [361]7:3-5   [362]7:5
   [363]7:13   [364]7:13   [365]7:14   [366]7:14   [367]7:14   [368]7:15
   [369]7:15   [370]7:16   [371]7:16-20   [372]7:17-19   [373]7:17-19
   [374]7:24   [375]7:24-27   [376]7:28   [377]7:28   [378]7:29   [379]8
   [380]8   [381]8:1   [382]8:1-34   [383]8:8   [384]8:10   [385]8:12
   [386]8:12   [387]8:13   [388]8:14   [389]8:16   [390]8:17   [391]8:17
   [392]8:21   [393]8:25   [394]8:27   [395]8:28   [396]8:29   [397]8:31
   [398]8:34   [399]9:1-38   [400]9:8   [401]9:9   [402]9:9   [403]9:13
   [404]9:13   [405]9:13   [406]9:15   [407]9:16   [408]9:20   [409]9:20
   [410]9:20   [411]9:24   [412]9:28   [413]9:32-34   [414]9:38
   [415]9:38   [416]10:3   [417]10:3   [418]10:6   [419]10:7
   [420]10:15   [421]10:16   [422]10:16   [423]10:20   [424]10:24
   [425]10:25   [426]10:28   [427]10:28   [428]10:28   [429]10:31
   [430]10:32   [431]10:33   [432]10:38   [433]10:39   [434]10:39
   [435]10:40   [436]10:41   [437]10:41   [438]10:41   [439]10:41
   [440]10:43   [441]11:1   [442]11:1   [443]11:1   [444]11:2
   [445]11:5   [446]11:12   [447]11:12   [448]11:14   [449]11:15
   [450]11:16   [451]11:16   [452]11:18   [453]11:20   [454]11:20
   [455]11:21   [456]11:22   [457]11:23   [458]11:24   [459]11:25
   [460]11:25   [461]11:25   [462]11:25-30   [463]11:27   [464]11:27
   [465]11:28-30   [466]11:28-30   [467]11:29   [468]12:2   [469]12:5
   [470]12:6   [471]12:7   [472]12:14   [473]12:14   [474]12:14
   [475]12:16   [476]12:17-21   [477]12:22   [478]12:24   [479]12:24
   [480]12:25   [481]12:26   [482]12:28   [483]12:28   [484]12:29
   [485]12:32   [486]12:32   [487]12:33   [488]12:34   [489]12:34
   [490]12:36   [491]12:37   [492]12:38   [493]12:38   [494]12:38
   [495]12:39   [496]12:40   [497]12:41   [498]12:41   [499]12:45
   [500]12:48   [501]13   [502]13:1   [503]13:1   [504]13:3-8
   [505]13:4   [506]13:5   [507]13:7   [508]13:9-17   [509]13:13
   [510]13:13   [511]13:14   [512]13:18   [513]13:18-23   [514]13:21
   [515]13:25   [516]13:28   [517]13:30   [518]13:31   [519]13:31
   [520]13:34   [521]13:34   [522]13:39   [523]13:43   [524]13:44
   [525]13:45   [526]13:47   [527]13:47   [528]13:48   [529]13:49
   [530]13:52   [531]13:52   [532]13:53   [533]13:53   [534]13:53
   [535]14:1   [536]14:1   [537]14:1-18:35   [538]14:5   [539]14:11
   [540]14:12   [541]14:13   [542]14:13-21   [543]14:14   [544]14:19
   [545]14:19   [546]14:20   [547]14:22   [548]14:23   [549]14:25
   [550]14:25   [551]14:26   [552]14:31   [553]15:1-20   [554]15:7
   [555]15:11   [556]15:11   [557]15:14   [558]15:14   [559]15:15
   [560]15:28   [561]15:37   [562]16:1   [563]16:1   [564]16:2
   [565]16:2   [566]16:3   [567]16:6   [568]16:6   [569]16:9
   [570]16:10   [571]16:11   [572]16:16   [573]16:16   [574]16:17
   [575]16:17-19   [576]16:18   [577]16:18   [578]16:18   [579]16:18
   [580]16:19   [581]16:21   [582]16:21   [583]16:21   [584]16:22
   [585]16:23   [586]16:24   [587]16:25   [588]16:25   [589]16:26
   [590]16:27   [591]17:2   [592]17:5   [593]17:12   [594]17:15
   [595]17:20   [596]17:20   [597]17:20   [598]17:22   [599]17:22
   [600]17:24   [601]17:25   [602]18:1   [603]18:1   [604]18:2-6
   [605]18:3   [606]18:4   [607]18:4   [608]18:8   [609]18:9   [610]18:9
   [611]18:9   [612]18:10   [613]18:12   [614]18:14   [615]18:15
   [616]18:17   [617]18:18   [618]18:21   [619]18:23   [620]18:23
   [621]18:23   [622]18:24   [623]18:28   [624]18:28   [625]18:30
   [626]18:30   [627]18:30   [628]18:31   [629]19:1   [630]19:1-20:34
   [631]19:3   [632]19:3   [633]19:9   [634]19:12   [635]19:16
   [636]19:16   [637]19:24   [638]19:24   [639]19:26   [640]19:28
   [641]19:28   [642]19:28   [643]19:29   [644]19:29   [645]19:30
   [646]19:30   [647]19:36   [648]20:8   [649]20:17   [650]20:17-19
   [651]20:19   [652]20:20-28   [653]20:21   [654]20:22   [655]20:26
   [656]20:27   [657]20:30   [658]21:1-28:8   [659]21:4   [660]21:9
   [661]21:15   [662]21:19   [663]21:20   [664]21:21   [665]21:23
   [666]21:23   [667]21:23   [668]21:29   [669]21:30   [670]21:30
   [671]21:31   [672]21:32   [673]22:2   [674]22:2   [675]22:3
   [676]22:4   [677]22:8   [678]22:9   [679]22:14   [680]22:16
   [681]22:18   [682]22:37   [683]23   [684]23   [685]23:1-39
   [686]23:3   [687]23:3   [688]23:8-10   [689]23:12   [690]23:13
   [691]23:13   [692]23:13   [693]23:13   [694]23:14   [695]23:15
   [696]23:15   [697]23:23   [698]23:24   [699]23:25   [700]23:26
   [701]23:27   [702]23:29   [703]23:31   [704]23:33   [705]24
   [706]24:1-6   [707]24:1-25:46   [708]24:3   [709]24:11   [710]24:21
   [711]24:24   [712]24:24   [713]24:27   [714]24:29   [715]24:29
   [716]24:31   [717]24:33   [718]24:34   [719]24:34   [720]24:37
   [721]24:39   [722]24:50   [723]25   [724]25:1   [725]25:4
   [726]25:15   [727]25:17   [728]25:19   [729]25:20   [730]25:23
   [731]25:26   [732]25:30   [733]25:31   [734]25:31-46   [735]25:35-40
   [736]25:41   [737]25:42   [738]25:42-45   [739]25:43   [740]25:46
   [741]26:1   [742]26:2   [743]26:6   [744]26:9   [745]26:17
   [746]26:19   [747]26:20   [748]26:24   [749]26:25   [750]26:25
   [751]26:32   [752]26:34   [753]26:34   [754]26:35   [755]26:36
   [756]26:38   [757]26:38   [758]26:44   [759]26:47   [760]26:49
   [761]26:55   [762]26:58   [763]26:58   [764]26:63   [765]26:64
   [766]26:67   [767]26:67   [768]26:69   [769]27:3   [770]27:3
   [771]27:3   [772]27:7   [773]27:10   [774]27:12   [775]27:21
   [776]27:22   [777]27:26   [778]27:29   [779]27:31   [780]27:31
   [781]27:32   [782]27:35   [783]27:38   [784]27:45   [785]27:49
   [786]27:50   [787]27:50   [788]27:51   [789]27:54   [790]27:60
   [791]27:61   [792]27:62   [793]28:6   [794]28:9   [795]28:16-20
   [796]28:17   [797]28:18   [798]28:19   [799]28:19

   Mark

   [800]1:1-13   [801]1:2   [802]1:2   [803]1:12   [804]1:14-6:13
   [805]1:16   [806]1:21   [807]1:30   [808]1:32   [809]1:32   [810]1:33
   [811]1:43   [812]2:1   [813]2:1-4   [814]2:4   [815]2:9   [816]2:10
   [817]2:11   [818]2:14   [819]2:14   [820]2:18   [821]3:2   [822]3:4
   [823]3:6   [824]3:6   [825]3:6   [826]3:13   [827]3:13-19   [828]3:14
   [829]3:20   [830]3:21   [831]3:22   [832]3:23   [833]3:30   [834]3:32
   [835]4:11   [836]4:12   [837]4:21   [838]4:26-29   [839]4:33
   [840]4:37   [841]4:39   [842]5:1   [843]5:2   [844]5:12   [845]5:15
   [846]5:23   [847]5:36   [848]6:6-13   [849]6:7   [850]6:14-9:50
   [851]6:21   [852]6:30   [853]6:39   [854]6:45   [855]6:48
   [856]7:1-23   [857]7:11   [858]7:11   [859]7:25   [860]8:10
   [861]8:13   [862]8:15   [863]8:23   [864]8:25   [865]8:31   [866]8:32
   [867]8:33   [868]8:35   [869]9:10   [870]9:33   [871]9:33   [872]9:47
   [873]9:50   [874]10:1-52   [875]10:17   [876]10:22   [877]10:32
   [878]10:34   [879]10:45   [880]10:46   [881]10:46   [882]11:1
   [883]11:1-16:8   [884]11:7   [885]11:9   [886]11:13   [887]11:14
   [888]11:14   [889]11:20   [890]11:28   [891]12:28   [892]12:40
   [893]12:42   [894]13:14   [895]13:35-37   [896]14:1   [897]14:3
   [898]14:3   [899]14:5   [900]14:12   [901]14:13   [902]14:17
   [903]14:30   [904]14:33   [905]14:36   [906]14:43   [907]14:44
   [908]14:59   [909]14:62   [910]14:72   [911]15:1   [912]15:7
   [913]15:17   [914]15:23   [915]15:25   [916]15:33   [917]15:37
   [918]15:38   [919]15:39   [920]15:40   [921]15:42   [922]15:47
   [923]16:1   [924]16:7   [925]16:9   [926]16:12

   Luke

   [927]1:2   [928]1:6   [929]1:19   [930]1:35   [931]1:42   [932]1:46
   [933]1:47   [934]1:68   [935]1:78   [936]2:1-3   [937]2:1-7
   [938]2:2   [939]2:7   [940]2:7   [941]2:11   [942]2:11   [943]2:14
   [944]2:25   [945]2:38   [946]3:1   [947]3:1   [948]3:22
   [949]3:23-38   [950]4:5   [951]4:7   [952]4:13   [953]4:16-31
   [954]4:17   [955]4:20   [956]4:23   [957]4:33   [958]5:17   [959]5:19
   [960]5:21   [961]5:26   [962]5:27   [963]5:27   [964]5:36-39
   [965]6:1   [966]6:11   [967]6:11   [968]6:12   [969]6:12-16
   [970]6:17   [971]6:17   [972]6:31   [973]6:39   [974]6:40   [975]6:42
   [976]6:48   [977]7   [978]7   [979]7   [980]7:2   [981]7:18
   [982]7:19   [983]7:31   [984]7:35   [985]7:36   [986]7:38   [987]7:42
   [988]8:10   [989]8:10   [990]8:16   [991]8:20   [992]8:23   [993]8:26
   [994]8:33   [995]8:42   [996]8:45   [997]9:1-6   [998]9:2   [999]9:11
   [1000]9:16   [1001]9:24   [1002]9:25   [1003]9:28   [1004]9:31
   [1005]9:32   [1006]9:33   [1007]9:47   [1008]9:48   [1009]10:1
   [1010]10:3   [1011]10:7   [1012]10:13   [1013]10:14   [1014]10:21-24
   [1015]10:29   [1016]10:41   [1017]11:2-4   [1018]11:3   [1019]11:4
   [1020]11:34   [1021]11:39-44   [1022]11:48-52   [1023]11:51
   [1024]11:52   [1025]12:1-18:43   [1026]12:4   [1027]12:5   [1028]12:6
   [1029]12:8   [1030]12:50   [1031]12:54-56   [1032]13:11   [1033]13:16
   [1034]13:17   [1035]13:35   [1036]14:12   [1037]14:14
   [1038]14:16-23   [1039]14:23   [1040]15:2   [1041]15:4-7
   [1042]15:20   [1043]15:20   [1044]16:8   [1045]16:15   [1046]16:16
   [1047]16:16   [1048]16:16   [1049]16:20   [1050]16:22   [1051]16:23
   [1052]16:25   [1053]17:1   [1054]17:6   [1055]17:11   [1056]17:26-30
   [1057]17:33   [1058]17:36   [1059]17:37   [1060]18:12   [1061]18:25
   [1062]18:35   [1063]18:35   [1064]19:11-28   [1065]19:21
   [1066]19:29   [1067]19:35   [1068]19:38   [1069]20:47   [1070]21:2
   [1071]21:20   [1072]21:36   [1073]22:7   [1074]22:10   [1075]22:14
   [1076]22:24   [1077]22:24   [1078]22:31   [1079]22:38   [1080]22:38
   [1081]22:40   [1082]22:47   [1083]22:52   [1084]22:59   [1085]22:61
   [1086]22:66-71   [1087]23:2   [1088]23:23   [1089]23:44   [1090]23:45
   [1091]23:45   [1092]23:46   [1093]23:47   [1094]23:48   [1095]23:49
   [1096]23:54   [1097]23:54   [1098]23:55   [1099]23:56   [1100]24:17

   John

   [1101]1:1   [1102]1:1-18   [1103]1:11   [1104]1:14   [1105]1:14
   [1106]1:14   [1107]1:19-3:36   [1108]1:21   [1109]1:21   [1110]1:26
   [1111]1:35-42   [1112]1:41   [1113]1:42   [1114]1:46   [1115]2:6-8
   [1116]2:14   [1117]2:18   [1118]2:19   [1119]2:20   [1120]2:29
   [1121]3:16   [1122]3:16   [1123]4:1   [1124]4:1-54   [1125]4:42
   [1126]4:48   [1127]5:36   [1128]6:1-71   [1129]6:9   [1130]6:15
   [1131]6:35   [1132]6:69   [1133]6:70   [1134]7:27   [1135]7:31
   [1136]7:42   [1137]7:52   [1138]9:35   [1139]9:36   [1140]9:41
   [1141]10:6   [1142]10:11   [1143]11:33   [1144]11:33   [1145]11:54
   [1146]11:57   [1147]12:1   [1148]12:2   [1149]12:3   [1150]12:4
   [1151]12:14   [1152]12:25   [1153]12:27   [1154]12:38   [1155]13:1
   [1156]13:2-11   [1157]13:17   [1158]13:21   [1159]13:27   [1160]13:31
   [1161]14   [1162]14:1-17:26   [1163]14:9   [1164]14:31   [1165]15
   [1166]16:25   [1167]16:29   [1168]17   [1169]17:3   [1170]17:5
   [1171]18:1   [1172]18:3   [1173]18:3   [1174]18:10   [1175]18:10
   [1176]18:11   [1177]18:12   [1178]18:14   [1179]18:22   [1180]18:24
   [1181]18:28   [1182]18:28   [1183]18:28-32   [1184]18:36
   [1185]19:14   [1186]19:19   [1187]19:20   [1188]19:25   [1189]19:25
   [1190]19:27   [1191]19:28   [1192]19:30   [1193]19:30   [1194]19:30
   [1195]19:31   [1196]19:33   [1197]19:34   [1198]19:34
   [1199]19:39-41   [1200]19:40   [1201]20:1   [1202]20:17   [1203]20:23
   [1204]20:29   [1205]21   [1206]21:12   [1207]21:15   [1208]21:16
   [1209]21:25   [1210]24:11   [1211]31:42

   Acts

   [1212]1:13   [1213]1:18   [1214]1:18   [1215]1:19   [1216]1:22
   [1217]2   [1218]2:19   [1219]2:22   [1220]2:24   [1221]2:24
   [1222]2:27   [1223]2:31   [1224]2:31   [1225]2:47   [1226]3:1
   [1227]4:30   [1228]5:15   [1229]5:21   [1230]5:23   [1231]5:37
   [1232]5:41   [1233]5:41   [1234]7:17   [1235]8:3   [1236]8:9
   [1237]8:11   [1238]9:16   [1239]10:14   [1240]10:36   [1241]10:37-43
   [1242]10:48   [1243]11:26   [1244]12:2   [1245]13:5   [1246]13:6
   [1247]13:6   [1248]13:8   [1249]13:27   [1250]15:26   [1251]16:12
   [1252]16:12   [1253]16:26   [1254]17:17   [1255]18:6   [1256]19:33
   [1257]19:34   [1258]19:39   [1259]20:8   [1260]20:37   [1261]21:16-22
   [1262]21:28   [1263]23:3   [1264]23:35   [1265]25:16   [1266]27:17
   [1267]28:8   [1268]28:9

   Romans

   [1269]4:4   [1270]5:7   [1271]5:14   [1272]7:25   [1273]8:14
   [1274]8:22   [1275]8:35   [1276]9:22   [1277]9:26   [1278]12:2
   [1279]12:2   [1280]12:20   [1281]13:7   [1282]16:25   [1283]16:25
   [1284]16:26

   1 Corinthians

   [1285]2:2   [1286]2:7   [1287]3:5   [1288]7:31   [1289]7:32
   [1290]10:13   [1291]10:20   [1292]11:24   [1293]12:25   [1294]14:16
   [1295]15:6   [1296]15:20   [1297]15:31   [1298]15:55

   2 Corinthians

   [1299]3:18   [1300]5:1   [1301]5:21   [1302]7:8   [1303]7:8
   [1304]7:9   [1305]7:9   [1306]8:9   [1307]11:13   [1308]11:13-15
   [1309]12:12

   Galatians

   [1310]3:17   [1311]3:26   [1312]4:5-7   [1313]6:1   [1314]6:1

   Ephesians

   [1315]3:18

   Philippians

   [1316]1:1   [1317]1:13   [1318]1:23   [1319]2:3   [1320]2:5-11
   [1321]2:6   [1322]2:7   [1323]2:12   [1324]2:20   [1325]2:26
   [1326]2:30   [1327]3:16   [1328]4:12

   Colossians

   [1329]1:15-19   [1330]1:15-20   [1331]2:3   [1332]2:7   [1333]2:15
   [1334]119

   1 Thessalonians

   [1335]1:10   [1336]5:2   [1337]5:27

   2 Thessalonians

   [1338]2:1   [1339]2:2

   1 Timothy

   [1340]1:11   [1341]3:11   [1342]4:1   [1343]5:18   [1344]5:18

   2 Timothy

   [1345]2:8   [1346]3:3

   Titus

   [1347]2:3   [1348]2:13

   Hebrews

   [1349]1:14   [1350]2:4   [1351]4:8   [1352]6:6   [1353]6:13
   [1354]7:21   [1355]7:22   [1356]8   [1357]8:8   [1358]9:9
   [1359]9:13   [1360]9:15-17   [1361]9:15-17   [1362]10:37
   [1363]11:19   [1364]12:14   [1365]13:20   [1366]20:28

   James

   [1367]1:2   [1368]1:13   [1369]2:1   [1370]2:9   [1371]4:4

   1 Peter

   [1372]1:1   [1373]2:5   [1374]2:9   [1375]2:25   [1376]5:8

   2 Peter

   [1377]1:4   [1378]2:1   [1379]3:4   [1380]3:8

   1 John

   [1381]1:9   [1382]4:1

   3 John

   [1383]1:13

   Revelation

   [1384]1:1   [1385]1:7   [1386]1:12   [1387]1:18   [1388]1:20
   [1389]2:20   [1390]3:7   [1391]5:5   [1392]7:17   [1393]9:20
   [1394]9:20   [1395]11:1   [1396]11:15   [1397]13:13   [1398]14:13
   [1399]16:13   [1400]17:4   [1401]21:13   [1402]21:24

   Tobit

   [1403]4:3   [1404]4:15

   Wisdom of Solomon

   [1405]16:3

   Baruch

   [1406]27

   1 Maccabees

   [1407]1:54   [1408]1:59   [1409]3:29   [1410]6:7   [1411]10:58

   2 Maccabees

   [1412]1:8   [1413]6:1-5   [1414]12:35

   3 Maccabees

   [1415]5:51

   Sirach

   [1416]6:15   [1417]26:14   [1418]51:26
     __________________________________________________________________

Index of Scripture Commentary

   Matthew

   [1419]1   [1420]2   [1421]3   [1422]4   [1423]5   [1424]6   [1425]7
   [1426]8   [1427]9   [1428]10   [1429]11   [1430]12   [1431]13
   [1432]14   [1433]15   [1434]16   [1435]17   [1436]18   [1437]19
   [1438]20   [1439]21   [1440]22   [1441]23   [1442]24   [1443]25
   [1444]26   [1445]27   [1446]28
     __________________________________________________________________

Index of Latin Words and Phrases

     * Non oculum, sed scandalizentem oculum: [1447]1
     * beatus: [1448]1
     * divulgare: [1449]1
     * errare: [1450]1
     * error: [1451]1
     * fatigare deos: [1452]1
     * illusus esset: [1453]1
     * jus talionis: [1454]1
     * libellum repudii: [1455]1
     * luna: [1456]1
     * magnus: [1457]1
     * mutus: [1458]1
     * pinna: [1459]1
     * pinnaculum: [1460]1
     * praeficae: [1461]1
     * publicanus: [1462]1
     * quadrans: [1463]1
     * simplex: [1464]1
     * summum bonum: [1465]1
     * tabernacula, habitacula: [1466]1
     * testimonia: [1467]1 [1468]2
     * titulus: [1469]1
     * traducere: [1470]1
     * ut: [1471]1
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

   1. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=1&scrV=11#v-p9.1
   2. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=3&scrV=1#xii-p12.2
   3. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=4&scrV=10#xxv-p22.3
   4. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=4&scrV=24#xx-p19.1
   5. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=15&scrV=9#xxviii-p20.3
   6. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=26&scrV=12#xv-p9.1
   7. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=29&scrV=21#iii-p6.2
   8. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=29&scrV=22#xxiv-p2.4
   9. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Gen&scrCh=31&scrV=40#xxii-p10.1
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  18. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Exod&scrCh=12&scrV=43#xxviii-p14.1
  19. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Exod&scrCh=13&scrV=1#xxv-p4.2
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  41. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Lev&scrCh=27&scrV=30#xxv-p15.2
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  55. file:///ccel/r/robertson_at/wp_matt/cache/wp_matt.html3?scrBook=Deut&scrCh=19&scrV=21#vii-p29.2
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