BgS8BSaBBSBSSiSB8SgSS8S8aSHBaiS^^ I ^^k^'::'*: ^»/ -^• -x ^\^ !*'?S*'J?S^^?¥?5'^*fv^ J^^^^^^h^gJiB^lBieessisssis^aAissi^^^^^^^^ *v M**''^ PRINCETON, N. J. '^'' Shelf. Seciion ^ .^^.O'.TJ.O. . . . . ■ Number ...^.'..i POPULAR COMMENTARY THE NEW TESTAMENT. BY ENGLISH AND AMERICAN SCHOLARS OF VARIOUS EVANGELICAL DENOMINATIONS. WITH ILLUSTRATIONS AND MAPS. / EDITED BY PHILIP SCHAFF, D. D., LL. D., BALDWIN PROFESSOR OF SACRED LITERATURE IN THE UNION THEOLOGICAL SEMINARY, NEW YORK. IN FOUR VOLUMES. VOL. L 3[ntrotiucticm, anti tljc oBo^pd^ of iSli^attitjclxj, Sl^arh, anti 5lukc» NEW YORK: CHARLES SCRIBNER'S SONS. EDINBURGH: T. & T. CLARK. 1879. Copyright, 1878, By CHARLES SCRIBNER'S SONS. RIVERSIDB, CAMBRIDGE : STRRBOTYPKD AND PRINTED BY H. O. HOUGHTON AND COMPANY. CONTRIBUTORS TO POPULAR COMMENTARY ON THE NEW TESTAMENT. VOLUME L Introduction, and the Gospels of Matthew, Mark, and Luke. Page. Introduction to the New Testament. By Prof. Philip Schaff, D. D., New York, and Prof. Matthew B. Riddle, D. D., Hartford .... 3-26 The Gospel of Matthew. By Prof. Philip Schaff, D.D., and Prof. Matthew B. Riddle, D. D. ' 27-245 The Gospel of Mai-k. By Prof. Matthew B. Riddle, D. D., and Prof. Philip Schaff, D. D. 246-336 The Gospel of Luke. By Prof. Matthew B. Riddle, D. D., and Prof. Philip Schaff, D. D 337-508 VOLUME IL The Gospel of John, and the Acts of the Apostles. The Gospel of John. By Prof. William Milligan, D. D., University of Aber- deen, and Prof. William F. Moulton, D. D., De Lees College, Cambridge. TJie Acts of the Apostles. By J. S. Howson, D. D., Dean of Chester, and Canon Donald Spence, Rector of St. Pancras, London. VOLUME IIL The Epistles of Paul. Romans. By Prof. Philip Schaff, D. D., and Prof. Matthew B. Rid- dle, D. D. /. and IL Corinthians. By Principal David Brown, D. D., Free Church Col- lege, Aberdeen. Galatians. .By Prof. Philip S(*haff, D. D. Ephesians. By Prof. Matthew B. Riddle, D. D. Philippians. By Rev. J. Rawson Lumby, B. D., St. Catherine's College, Cam- bridge. Colossians. By Prof. Matthew B. Riddle, D. D., Hartford. /. and LL. Thessalonians. By Rev. Marcus Dods, D. D., Glasgow. /. and LL. Ti7nothy. By Prof. Edward Hayes Plumptre, D. D., King's Col- lege, London. Titus. By Rev. J. Oswald Dykes, D. D., London. Philemon. By Rev. J. Rawson Lumby, B. D., Cambridge. VOLUME IV. The Catholic Epistles and Revelation. Hebrews. By Prof. Joseph Angus, D. D., Regent's Park College, London. James. By Rev. Paton J. Gloag, D. D., Galashiels, Scotland. /. and II. Peter. By Prof. S. D. F. Salmond, M. A., Free Church College, Aberdeen. /. //. and III. John. By Prof. William B. Pope, M. A., Didsbury College, Manchester, and Prof. William F. Moulton, D. D., Cambridge. Jude. By Prof. Joseph Angus, D. D., Regent's Park College, London. Revelation. By Prof. William Milligan, D. D., Aberdeen, and Prof. William F. Moulton, D. D., Cambridge. Maps and Plans. By Prof. Arnold Guyot, Ph. D., LL.D., Professor of Geology and Physical Geography in Princeton, N. J. Illustrations. By Rev. William M. Thomson, D. D., late of Beirut, Syria, and William H. Thomson, M. D., New York. PREFACE. This Commentary aims to present, in an evangelical catholic spirit and in popu- lar form, the best results of the latest Biblical scholarship for the instruction of the English reader of the Word of God. It embraces the authorized version, marginal emendations, brief introductions, and explanatory notes on all difficult passages, together with maps and illustrations of Bible-lands and Bible-scenes derived from photographs and apt to facilitate the understanding of the text. Four volumes will complete the New Testament. The work has, I may say, an international and interdenominational character. It is the joint product of experienced and well known British and American scholars who have made the Bible their life-study. It will be published by Messrs. Charles Scribner's Sons in New York, and Messrs. T. & T. Clark in Edinburgh. The maps of ancient Palestine and Jerusalem were prepared under the super- vision of Professor Arnold Guyot, of Princeton. A map of modern Palestine with the improvements of the latest researches, and missionary maps of the Apostolic age, by the same competent hand, will appear in the next volume. The material for the pictorial illustrations is furnished by the Rev. Dr. W. M. Thomson and Dr. W. H. Thomson, who from long residence in the East are perfectly at home in 'The Land and the Book.' The plan of such a Commentary was conceived by the editor about thirty years ago,^ but indefinitely postponed when he undertook the English translation and adaptation of the Bibelwerk of Dr. Lange, now nearly finished in twenty-four vol- umes. It was resumed in 1869, under more favorable auspices, as a composite work, with the aid of several divines who will give it greater variety and value than any single author could do, but the publication was again unavoidably delayed by the illustrations and other difficulties beyond my control. It will now be carried on without interruption. The second volume is already in the hands of the printer. This new Commentary will in no wise interfere with the English edition of Dr. Lange's ' Bible-work.' It differs from it in plan and aim as well as in size. It ^ Some specimens of the Commentary on Romans and Galatians, etc., with a new translation (Ger- man and English) were published in Schaff's Deutsche Kirchenfrennd for 1848 to 1852, and in the Mercershurg Review for 1S61. VI . PREFACE. is purely explanatory, and intended for laymen ; while Dr, Lange's is a threefold Commentary (exegetical, doctrinal, and homiletical), and intended for ministers and theological students.^ Yet the spirit is the same, as are several of the contributors ; and the editorial labor and care spent upon the American reproduction of Lange have been of much use, especially in the textual department, but the emendations, instead of being inserted in brackets, are separated from the text and more fully conformed to the idiom and vocabulary of our popular version, which is now under- going a thorough conversative revision in England and America. The last twenty years have been unusually prolific in Commentaries, critical and popular. One seems only to create a demand for another. The Bible is of such universal and perennial interest that it will call forth comments and sermons with- out number, to the end of time. This of itself is sufficient evidence of its divine origin and character. It is now more extensively studied than ever before, and goes on conquering and to conquer in the face of all enemies. It is inexhaustible. It never grows old, but increases in interest and value as time flows on. Human books have their day, but ' the Word of the Lord endureth forever.' PHILIP SCHAFF. New York, November, 1878. 1 An abridgment of Lange's voluminous Commentary, for popular use, has been proposed to me repeatedly, but I cannot undertake such a task for several reasons ; and if it should ever be done by other hands at some future time, it ought to be a reconstruction as well as a condensation, yet on the same comprehensive plan which gives it peculiar value for ministers. CONTENTS OF VOLUME I. INTRODUCTIOxN' TO THE NEW TESTAMENT: By the Editor, and Professor M. B. Riddle, D. D. I. GENERAL INTRODUCTION 3-13 § I, Name. § 2, Origin. § 3, Canon. § 4, Character. § 5, Organic Arrangement. § 6, Preservation of the Text. II. SPECIAL INTRODUCTION TO THE GOSPELS 14-26 § 7, Name and Division. § 8, Harmony and Chronology. § 9, Origin OF THE Synoptic Gospels. § 10, Gospel according to Matthew. § II, According to Mark. § 12, According to Luke. § 13, Accord- ing to John. COMMENTARY ON ST. MATTHEW 27-245 By the Editor, and Professor Riddle, D. D. COMMENTARY ON ST. MARK 246-336 By Professor Riddle, D. D., and the Editor. COMMENTARY ON ST. LUKE 337-508 By Professor Riddle, D. D., and the Editor. LIST OF ILLUSTRATIONS. FULL-PAGE ENGRAVINGS. Jerusalem F7-ontispiece Engraved on steel by J. Dtithie, from the painting by Seioits. To face page Bethlehem 32 Drazvn and engraved on wood, from photographs selected by W. M. Thomson, D. D. Site of Capernaum (Sea of Galilee) "]"] Frojtt a photograph by F. Frith. Coast of Tyre 137 Frojn a photograph by F. Frith. Ancient Jerusalem 191 From the painting by Selous. Tiberias (Sea of Galilee) 248 From a photograph by F. Frith. Jericho 303 Front photographs selected by IV. M. Thomson, D. D. Nazareth 341 From photographs selected by W. M. Thomson, D. D. Road from Jerusalem to Jericho 412 From a photograph by F. Frith. The Mount of Olives •. 471 Frotn a photograph by F. Frith. Church of the Holy Sepulchre (Traditional Site) 499 Frofn photographs selected by W. M. Thomson, D. D. ILLUSTRATIONS IN THE TEXT. *** All the illustrations in this volttiiie attd throughout the entire work are edited by W. M. Thomson, D. D., and are drawn from original photographs taken for him, from photographs and combinations of photographs selected and arranged by him, or fro7n illustrations in standa?d works of reference, to which due credit is given itt the followijtg list. Page A Coin of Herod the Great 38 Frof?i Akerman. Rachel's Tomb 3§ Frotn origi?ial photograph. Pilgrims' Bathing-Place in the Jordan 42 From selected photographs. X LIST OF ILLUSTRATIONS. Page Viper 43 From Tristram's "Natural History of the Bible." Sandals 44 From Kittd's Cyclopedia, Threshing Floor 44 From drawing by W. H. TJiomson, M. D. Casting a Net (Sea of Galilee) 5^ From selected photographs. • Mount of Beatitudes (Kurun Hattin). Traditional 54 From original photographs. A Farthing 6i From Smith's "Bible Dictionary." Flowers of the Field 71 From AInr ray's " New Testament." Lateen Sail Ship 83 From Chambers' s " Encyclopiedia." Wady Semak (Site of Gergesa) 84 From drawing by W. H. Thomson, M. D. Sitting at Meat (Custom of the Present Day) 88 Leathern Bottles 89 Oriental Mourning 91 From Kitto's Cyclopcsdia. A Galilean Village .92 From photograph. Housetop . . . ' 100 Front selected photographs. Sparrows loi Froju draxuing by W. H. Thomson, M. D. Syrian Reeds 104 From drawing by W. H. Thomson, M. D. Thistle of Palestine 120 From Tristram' s "Natural History of the Bible." Source of the Jordan at Cesarea Philippi 143 From original photograph. ' Tares or Zowan 123 Hermon (probable Mount of the Transfiguration) 148 From Vati de Velde. Vineyards at Hebron 175 Frotn original photograph. Roman Denarius 181 From Smith's "Dictionary of Roman Antiquities." Phylacteries 187 From, photograph by Bergheim. Anise and Cummin 189 From Tristram' s " Natural History of the Bible." Roman Standards 196 From Smith's " Bible Dictionary." Peasant House in Palestine 196 From drawing by W. H. Thomson, M. D. Alabaster Box and Vases 210 From Kitto's " Cyclopadia." Shekel of Israel 211 Stnith's " Bible Dictionary." Tombs Hewn in the Rock 238 From selected photographs. Locusts 247 LIST OF ILLUSTRATIONS. XI Page Ruins of Synagogue at Meirun 252 From original photographs. Ekron, City of Beelzebub . . . ' 261 From original photograph. Gadara (Urn Keis) 269 From original photograph. Washing of Hands 283 From photograph by Bergheim. Tabor (Traditional Mount of the Transfiguration) 292 From selected photographs. Blind Beggars 304 From photograph by Be^-gheijii. Jerusalem and the Mount of Olives from the Hill of Evil Counsel . 306 From photograph by Frith. Figs 3°* Scribe 315 From photograph by Bergheim. Foundation Stones in the Temple Area . 318 From, photograph by Bergheim. Upper Room, or Guest Chamber 322 From drawijig by W. H. Thomson, M. D. Old Olive Trees in Gethsemane 324 Fro7n photograph by Good. High Priest 326 Forms of the Cross 330 City of Zacharias (AinKarim, Traditional) . 345 From selected photographs. Writing Materials 349 Augustus Cesar 352 Wayside Inn 354 From selected photographs. Turtle Doves 358 Frot?i Tristram' s " Natural History of the Bible P Tiberius Cesar 364 " Whose Fan is in his Hand " 365 From Murray's " Nnu Testament.''' M6UNT OF the Temptation (Quarantania, Traditional Mount) 369 From photograph by Bierstadt. Ruins of Synagogue at Kefr Burim 372 From Va?t de Velde. Nain 387 From photograph by Bei'gheifu. Funeral Procession 388 From Lane's " Fgyptians." Ruins of Church of St. John, Samaria 407 From photograph by Bierstadt. Ruins of Synagogue at Capernaum (Tell Hum) 410 From photograph by Bergheim. Scorpion 417 Remains of Nineveh (Birs Nimroud) 420 From Layard's " Nineveh'' Mint and Rue 422 From Tristram's " Natural History of the Bible.'" Wely, or Mukam of a Saint 423 From selected photographs. xii LIST OF ILLUSTRATIONS. Page Village of Siloam (Silwan) 433 From photograph by Good. A Supper Scene 441 Syrl-vn Woman's Head-dress 445 From Lane's " Egyptians.'''' Murex Purpura (Source of Tyrian Dye) 454 From drazving by W. H. Thomson, M. D. ZioN Gate and Lepers' Quarter, Jerusalem 458 Fro7n photograph by Bergheim. Lepers 459 From photograph by Bergheim. Sycamore Tree 467 From drawiftg by W. H. Thomson, M. D. MAPS AND PLANS. Prepared under the supervision of Prof. A . Guyot. Map of Palestine at the time of Christ To face page 3 Map of the Wilderness of Judea 41 Map of Decapolis 271 Plan of Ancient Jerusalem according to Dr. E. P. Robinson . To face page 2,^1 " " " " Conrad Schick . . " " '' -^yj Modern Jerusalem and Environs, from Petermann ....."" " 508 FAC-SIMILES OF NEW TESTAMENT MANUSCRIPTS. Selected by the Editor and A . W. Tyler. Facing page The Five Great Uncials 10 Later Uncials and the Three Best Cursives 11 ^% •ft tC. MAR 1882 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. § I. Name of the Netv Testament. THE full title of the collection of books which have preserved for us the life of Jesus Christ and the teaching of His Apostles is : the New Testament of OUR Lord and Saviour Jesus Christ. In Greek, the title is simply The New Covenant (17 Kat^i) 6iadi]K-q). The name was applied to distinguish it from the Old Covenant. The word Testament comes to us through the Vulgate, or Latin version of the Scriptures, which invariably uses testamentum in rendering the Greek word diatheke. There is, however, a propriety in the term, since by the death of Christ the new covenant has been sealed and the inheritance secured to us. The true title. New Covenant, is still more appropriate. The truth is here re- corded, not as an abstract statement of doctrines and duties, but as the fulfilment of God's promise, in the historical facts respecting the Person and work of Jesus Christ. For Christianity is primarily not merely doctrine, but life, first embodied in Jesus Christ, the God-Man, to spread from Him and embrace gradually the whole body of the race, bringing it into saving fellowship with God. The new life, however, necessarily contains the element of doctrine, or knowledge of the truth. Yet truth must not be confounded with dogma. The one is the divinely revealed substance, the other is the human statement of truth, and may be more or less imperfect according to the limitations of human knowledge. No sym- bol or confession of the Church is fully commensurate with the truth of God in the Scriptures. The Word of God will ever remain the only infallible source and rule of the Christian faith and life. The New Testament exhibits the truth itself, especially in the Person of Him who calls Himself 'the Truth.' This revelation is the fresh, immediate utterance of Divine life, coming with authority to the heart, the will, and the conscience, as well as to the intellect. The knowledge of God in Christ, as it meets us here, is at the same time eternal life — pledged to us and actually made ours by the New Covenant of Him who is ' the Life.' § 2. Origin of the New Testament. The twenty-seven books collected in the New Testament were written by a num- ber of authors, eight at least (nine, in case the Epistle to the Hebrews was not written by Paul). For each book there was some special occasion, each had its distinct purpose, and between the writing of the earliest and latest parts nearly half a century intervened. The agreement, under these circumstances, is truly wonderful, and the adaptation of a volume, thus penned, for all ages and classes is not less so. Nothing will account for such agreement and adaptation save a supernatural element in the composition ; but we are now concerned with the human conditions which called forth these writings. 4 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. Christ wrote nothing; but is Himself the book of life to be read by all. The human heart does not crave a learned, literary Christ, but a wonder working, sym- pathizing, atoning Redeemer, risen and ascended to the right hand of God the Father Almighty, and ruling the world .for the good of His kingdom. Such an One is Himself written on men's hearts, and thus furnishes an inexhaustible theme of holy thoughts, discourses, and songs of praise. So, too, the Lord chose none of His Apostles, Paul excepted, from among the learned ; He did not train them to literary authorship, nor expressly command them to perform such labor. They were to preach the glad tidings of salvation. Personal oral teaching was the means used for first propagating the Gospel and founding the Church ; as, in fact, the preached word is to-day the indispensable instrumentality. No book of the New Testament was written until at least twenty years after the resurrection of Christ, and more than half a century had passed before John wrote the fourth Gospel. As the Church extended, the field became too large for the personal attention of the Apostles, and exigencies arose which demanded epistolary correspondence. The Epistles were first in order of time, although they assumed an acquaintance with the leading facts of the life of Christ, which had already been communicated by oral instruction. The vital interests of Christianity, as well as the wants of com- ing generations, demanded also a faithful record of the life and teachings of Christ, by perfectly trustworthy witnesses. For oral tradition, among fallible men, is sub- ject to so many accidental changes, that it loses in certainty and credibility as its distance from the fountain head increases, till at last it can no longer be clearly dis- tinguished from the additions and corruptions collected upon it. Some have even asserted that such changes had already taken place when our Gospels were written. But the eye-witnesses were still alive, and, besides, no people could preserve oral tradition with more literal accuracy than those of Jewish origin, since the method of instruction in vogue among them involved careful memorizing. Our Gospels were not written too late for accuracy, but they were none too early to guard against error, for there was already danger of a wilful distortion of the history and doctrine of Christianity by Judaizing and paganizing errorists. An authentic written record of the words and acts of Jesus and his disciples was therefore absolutely indispens- able, to maintain the Church already founded, and to keep Christianity pure. Such records were- to be expected, since the Old Covenant was committed to writing. And as the Living Word had come, the existence of a written Word, telling the story, would best accord with the character of Him who is ' the same yesterday, to-day, and forever.' This written word exists in twenty-seven books by Apostles and Apostolic men, written under the special direction of the Holy Ghost. They were all written in Hellenistic Greek (unless the Gospel according to Matthew be an exception ; see § lo), i. e. in that idiom of Macedonian Greek spoken by the Jews of the Dispersion (called Hellenists) at the time of Christ. It was a living language, expressing Jewish ideas in Greek words, thus uniting, in a regenerated Christian form, the two great antagonistic nationalities and religions of the ancient world. The most beautiful language of heathendom and the venerable language of the Jews are here combined, baptized with the spirit of Christianity, and made the picture of silver for the golden apple of the eternal truth of the Gospel. The style is singularly adapted to men of every class and grade of culture, affording the child simple nourishment for its religious wants, and the profoundest thinker inexhaustible matter of study. It is the Book for all, as it is the revelation of the God of all. I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. 5 § 3. The New Testametit Canon. Few books, besides those in the New Testament, were written in the apostolic age But during the second and third centuries numerous Apocryphal works appeared. While none of them claim to be ' Gospels,' in the full sense, we must still ask : Have we all the books and only those books which were written by inspired men as authoritative documents in regard to the truths of Christianity ? This question is readily answered in the affirmative. The collection of the various writings into a canon was the business of the early Church. Not that the Church made the canon, or authoritatively decided what books were canonical ; for the earlier synods and councils took no action on the subject. The synod of Laodicea, which is supposed by many to have settled the canon, was merely provincial. The later assemblies only declared what books were received. Indeed, the question is one of fact, not of dogma. Still we have good reason for believing that the Church was guided by the Spirit of God in making the collection, for He who prepared such a book would pro- vide for its purity. And this belief is supported by external and internal evidence. There is evidence that the collection was begun, on the model of the Old Tes- tament Canon, in the first century ; and the principal books, the Gospels, the Acts, the thirteen Epistles of Paul, the first Epistle of Peter, and the first of John, in a body, were in general use in the second century, and were read, either entire or by sections, in public worship, after the manner of the Jewish synagogue, for the edifi- cation of the people. All the doubts in regard to certain books have arisen from the scrupulous care of the early Church. Few writers of the first four centuries allude to any books as canonical, which are not contained in the New Testament as we have it. The mass of literature rejected as either apocryphal or merely human, though orthodox and genuine, proves that the early Christians were not lacking in the critical discern- ment needed for this task. Historical evidence establishes the fact that the twenty-seven books now, in all cases, constituting the New Testament, were reckoned parts of it so far back as the fourth century ; that while there were doubts in the beginning of that century as regards seven of the books, the testimony in favor of their place in the Canon is preponderant, that in favor of the others being well-nigh unanimous, during the interval between the beginning of the fourth century and periods immediately fol- lowing the dates at which they were respectively written. The present unanimity, long continued as it is, presents of itself strong evidence. A few individual scholars have doubted the canonicalness of some of the books, and the reasons for their doing so can readily be discovered. Luther, for example, placed at the end of his translation of the New Testament the Epistles of the Hebrews, of James, and Jude, and the Book of the Revelation, saying, they had not originally been so highly regarded as the others. His hostility to the Epistle of James arose from the apparent disagreement with his doctrine of justification by faith alone. The Lutheran Church, however, never denied these books a place in the Canon. None of these books can be regarded as canonical works of a secondary grade (deutero-canonical), for the Bible, as a Divine-human book, unique in its character and inspiration (see § 4), cannot embrace any parts of this description. Those fathers of the fourth century who enumerate the books concur in accepting all those and only those which now constitute the New Testament. Among these, 6 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. Rufinus, Jerome, Augustine, Cyril of Jerusalem, Epiphanius, may be named. It should be added, however, that allusions are made to doubts : in the Eastern Church as respects the Book of Revelation ; in the Western Church, the Epistle to the Hebrews. These doubts ceased after the third Council of Carthage (a. d. 397). Eusebius of Caesarea accepts twenty-one books, throwing doubt upon the other six, five Catholic Epistles and the Book of Revelation. The Epistle to the Hebrews was little doubted in the Eastern Church. Without citing the passage from Euse- bius, or enumerating the other early authors who either do not mention, or cast doubt upon, these books, we may remark that in each case good reasons can be assigned for the doubts and omissions (see Special Introduction to the several books). The existence of such doubts shows the caution of the Church. In view of this caution we are abundantly justified in laying down the principle, that books are not to be rejected, because their canonicalness has been impugned, but if the existence of such doubts can be satisfactorily accounted for, we should accept every book for which the evidence is greatly preponderating. The insertion of a book differs from the insertion of a word or clause, and is to be discussed upon principles which differ from those of strictly textual criticism. In all fairness the evidence in favor of the least supported book is to be regarded as preponderant. It exceeds that in favor of the genuineness of the very writings which record the doubts, and also of the Greek and Latin classics which no one rejects. In regard to the more important books, the evidence is overwhelmingly conclusive. They are proven genuine, and as such have been received into the canon of the New Testament. § 4. The Character of the New Testament. A book purporting to be written by a Christian author might be universally re- garded as genuine and yet not be entitled to a place in the Canon of the New Testament. There must be something else in its character to warrant insertion there. A book could only be entitled to a place in the New Testament Canon, which was regarded by Christians as sacred, authoritative, and inspired, just as the canonical books of the Old Testament were regarded by Jews and Christians alike. ' It is written,' ' Thus saith the Lord,' ' God spake by the mouth of his holy prophet : ' such are the formulas of citation from the Old Testament, used by Chris- tians, by Christ Himself. The record of Him who was Himself the Way, the Truth, and the Life, could not be less highly esteemed. Whatever of inspiration Christ recognized in the sacred books of the Jews, we must a fortiori recognize in the books of the New Testament, or deny their place in the Canon. Our Lord's own words predict such an inspiration, and the volume itself abundantly evidences it. The Apostles all drew their doctrine from personal contact with the divine- human history of the crucified and risen Saviour, and from the inward illumination of the Holy Ghost, revealing the person and work of Christ in them, and opening to them His discourses and acts. This divine enlightenment is inspiration, govern- ing not only the composition of the sacred writings, but also the oral instructions of Iheir authors ; not merely an act, but a permanent state. The Apostles lived and moved continually in the element of truth. They spoke, wrote, and acted from the Spirit of truth ; and this, not as passive instruments, but as conscious and free agents. For the Holy Ghost does not supersede the gifts and peculiarities of nature, ordained by the Lord; it sanctifies them to the service of the kingdom of God. Inspiration, however, is concerned only with moral and religious truths, and I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. • 7 the communication of what is necessary to salvation. Incidental matters of geog- raphy, history, archaeology, and of mere personal interest, can be regarded as directed by inspiration only so far as they really affect religious truth. The New Testament presents, in its way, the same union of the divine and human natures, as the person of Christ. In this sense also 'the Word was made flesh and dwells among us.' The Bible is thoroughly human (though without error) in con- tents and form, in the mode of its rise, its compilation, its preservation, and trans- mission ; yet at the same time thoroughly divine both in its thoughts and words, in its origin, vitality, energy, and effect ; and beneath the human servant-form of the letter the eye of faith discerns ' the glory of the only-begotten of the Father, full of grace and truth.' It is therefore to be studied, carefully and with the help of all the light which human learning can shed upon it, for it is a human book ; but also and chiefly in a devout manner under the illuminating influence of the same Spirit who inspired its authors ; for it is a Divine book. That Spirit is promised to the prayerful reader, and without that help, the study will only be that of the ' natural man ' who ' receiveth not the things of the Spirit of God ; for they are foolishness unto him ; neither can he know them, because they are spiritually discerned.' § 5. Organic Arrangeinent of the New Testatnent. I. While the New Testament forms one harmonious whole, it was written by dif- ferent men, inspired indeed, and yet free and conscious agents. The peculiar charac- ter, education, and sphere of the several writers therefore necessarily show them- selves in their writings. The truth of the gospel, in itself infinite, can adapt itself to every class, every temperament, every order of talent, and every habit of thought. Like the light of the sun, it breaks into various colors according to the nature of the bodies on which it falls ; like the jewel, it emits a new radiance at every turn. The harmony will appear more fully as we recognize the minor differences ; the fulness of the truth will be manifest as we discover the various types of Apostolic teaching. These types result mainly from the historical antithesis between Jewish and Gen- tile Christians. We read of Apostles of the circumcision, and Apostles of the un- circumcision. The former represented the historical, traditional, conservative prin- ciple ; the latter, the principle of freedom, independence, and progress. Subordinate differences of temperament, style, etc., have also been noticed. James has been distinguished as the Apostle of the law ; Peter as the Apostle of hope ; Paul as the Apostle of faith ; and John as the Apostle of love. The four Gospels also present similar differences ; the first having close affinity to the position of James, the second to that of Peter, the third to that of Paul, the fourth being the work of John himself. The books of the New Testament may be arranged according to the three types of doctrine. (i.) The Jewish- Christian type, embracing the Epistles of Peter, James, and Jude, the Gospels of Matthew and Mark (and to some extent the Revelation of John). These, originally designed mainly, though not exclusively, for Jewish-Chris- tian readers, exhibit Christianity in its unity with the Old Testament, as the fulfil- ment of the law and the prophets. (2.) The Gentile-Christian type, embracing the writings of Paul, the third Gospel, and the book of the Acts (written by his disciple Luke), and the Epistle to the He- brews, which is anonymous, but written either by Paul himself or one of his imme- 8 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. diate disciples. Here Christianity is apprehended in its absolute and universal character, justification is emphasized in opposition to Judaistic legalism, and the creative power of divine grace, producing life and freedom, constantly placed in the foreground. (3.) The perfect unity of jfeimsh and Gentile Christianity meets us in the writings of John, in his doctrines of the absolute love of God in the incarnation of the Eternal Logos, and of brotherly love, resting on this divine foundation. Less logical than Paul, he is more mystical, and speaks from immediate intuition. These three types of doctrine together exhibit Christianity in the whole fulness of its life ; they form the theme for the variations of the succeeding ages of the Church. But Christ is the key-note, harmonizing all the discords and resolving all the mys- teries of the history of His kingdom. 2. Accordingly we may properly speak of z. progress of doctrine in the New Tes- tament. The great facts of salvation are recorded in the Gospels. But during the life of our Lord the full significance of these facts could not be known. Nor could a brief story of the events* themselves contain the applications of the great facts without losing to a great extent its historical character. Hence, the Epistles were needed to explain the meaning of the life, death, and resurrection of our Lord, and the writers of them were better fitted to explain them when they wrote than during the presence of our Lord on earth. Indeed, the book of Acts (chap, x., xi.) nota- bly asserts an enlargement of Peter's apprehension of the scope of Christianity. (Comp. chap, xv.) To learn the full meaning of the gospel the whole New Testa- ment must be studied in, the relation of its parts, even as the whole was written for our learning. This is the more necessary, since the Epistles were, for the most part, written before the Gospels. They, however, assumed a knowledge of gospel facts, the meaning of which they explain. The Gospels, on the other hand, may be said to assume the existence of the explanatory Epistles already written. 3. The usual division of the books is : Historical (the four Gospels and Acts), Doctritial (all the Epistles), Prophetical (the Book of the Revelation). It should be remarked that the Book of Acts was originally included among the Epistles. It forms a transition from the historical to the doctrinal books, giving the historical basis for the Epistles, by narrating the foundation of the Church by the Apostles. The three classes of books are related to each other, as regeneration, sanctification, and glorification ; as foundation, house, and dome. Jesus Christ is the beginning, the middle, and the end of all. In the Gospels He walks in human form upon the earth, accomplishing the work of redemption. In the Acts and Epistles he founds the Church, and fills and guides it by His Spirit. And, at last, in the visions of the Apocalypse, He comes again in glory, and with his bride reigns forever upon the new earth and in the city of God. 4. Chronological Order of the Books. This cannot be determined with absolute certainty. The First Epistle to the Thessalonians was probably written first (a. d. 53), the writings of John were composed last, viz., towards the close of the century. ' The date of the Synoptic Gospels cannot be fixed, except in the case of Luke, which there is good reason for believing was written a. d. 60-62. Matthew and Mark probably did not appear much earlier (see § 9). For all practical purposes, the following classification is sufficient : — A. D. 53-58, first series of Pauline Epistles : i and 2 I'hessalonians, Galatians, I and 2 Corinthians, Romans. I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. q A. D. 61-64, second series of Pauline Epistles : Colossians, Ephesians, Philemon, Philippians ; probably Hebrews. A. D. 60-70, Matthew, Mark, Luke, Acts, Epistles of yames, and i Peter. Uncertain date, but before 67 : The Pastoral Epistles (2 Timothy written last) 2 Peter, yude. A. D. 70-100, probably late in the century: Gospel of yohn, three Epistles of yohn, and the Apocalypse. § 6. Preservation of the Text of the New Testament. The original manuscripts of the various books of the New Testament have all been lost. The ancient Fathers contain scarcely an allusion to them. They were written on frail and perishable materials. The possession of them might have spared much labor, but a superstitious adoration of them and a relaxing of zeal, research, and investigation, would doubtless have been the consequence. The text was of course exposed to variations and corruptions from the ignorance, care- lessness, or caprice of transcribers. All the results of learning show, however, incontestably, that, while many words, clauses, and verses, and a few paragraphs are of doubtful genuineness, as a whole, the Greek text of the New Testament is in a far better condition than that of any ancient work, the Hebrew Scriptures excepted. The science which investigates this subject is called Biblical Criticism. It has been pursued by men of all shades of belief and of no belief. They have attempted to discover the precise words of the New Testament, as originally written, or, in other words, to secure a pure and entire text ; pure, in containing no word or letter not belonging there \ entire, in containing every such word and letter in its proper place. The labor bestowed upon these investigations has been immense ; it has been conducted upon approved principles, and in an unbiased manner. The result has been a triumph for Christianity. In arriving at its conclusions, N. T. criticism avails itself of certain sources of information, termed, in general, authorities. As the notes in this commentary refer to these authorities, it may be well to enumerate them. I. Ancient manuscript copies of the New Testament (or parts of it) are about 1600 in number. This enumeration not only includes all the fragments, but is based on a division of the New Testament into four parts (indicated below), so that a manuscript containing the whole New Testament is reckoned four times. A few were written as early as the fourth and fifth century, others are but little older than the earliest printed copies. Some contain the whole Bible, others the New Testa- ment alone, and some only a small part of the latter. The Gospels are found in the greatest number of copies ; next in frequency rank the Pauline Epistles, then the Catholic Epistles and Acts, while the Revelation is found in fewest. These manuscripts are distinguished as uncial and cursive, according to the mode of writing. The letters in those of the former class are square, perpendicular, and of a large size ; while the latter class are written in a ruJining hand (hence cursive). The uncial MSS. are older and more valuable, but of course fewer in number. Two are as old as the fourth century, but some only date back to the close of the ninth century. For convenience in reference, the capital letters of the Roman and Greek alphabets are used to designate the uncial manuscripts ; the first letter of the Hebrew alphabet has been brought into requisition to meet a special case (the Codex Sinaiticus). The cursives are designated by Arabic numerals (and also by small letters). The fourfold division, indicated above, has resulted in a fourfold lO I. GENERAL INTRODUCTION TO THE NEW TESTAMENT, enumeration ; so that while i refers to the same manuscript throughout the New Testament (excluding the Apocalypse), with three exceptions, every other manuscript containing more than one part, has a different number for each part. For example, one of the best cursives is 33 for the Gospels, 13 for the Acts and Catholic Epistles, 17 for the Pauline Epistles. Another excellent cursive is not only numbered four times (69, 31, 37, 14), but cited by Scrivener, as ' m' for Acts and Epistles, ' f ' for the Apocalypse. Few of the cursives have any independent value, but are very use- ful in showing the origin and history of variations, and in aiding us to decide where the testimony of the older MSS. is divided. The number of uncial manuscripts, including fragments, does not exceed sixty, but if they are reckoned according to the fourfold division,. and over sixty lectionaries added, the sum total amounts to 154. Fifty-six uncials contain the Gospels, in whole or in part ; fourteen the Acts ; six the Catholic Epistles ; fifteen the Pauline Epistles ; five the Apocalypse. Scarcely one third are complete, however, except in the case of the Catholic Epistles and Apocalypse. Two belong to the fourth century, one entire, the other nearly so, two, both com- paratively perfect, with some fragments, to the fifth century. Seven with many frag- ments belong to the sixth century. Small as these numbers are, it will be found that the material is very great, when compared with that on which the text of the Greek and Latin classical authors rests. The two oldest manuscripts, which are most valuable in determining the text, were not available until a few years ago ; one (the Sinaitic) was discovered in 1859, the other (the Vatican), though known before, was almost inaccessible, until 1868. The number of doubtful passages has been greatly diminished, since it has been possible to use these two authorities for critical purposes. It may safely be said that since 1859 more progress has been made in determining the words of the New Testament, more unity of opinion among scholars secured, than during all the cen- turies since the days of Jerome. We add a sketch of the five most ancient MSS. designated respectively S, B, A, C, D. i^ (Aleph). Codex Sinaiticus. The most entire (and probably the most ancient) manuscript. It was discovered by Tischendorf in 1859, at the Convent of St. Catherine, near Mount Sinai ; hence the name. It is now at St. Petersburg, the monks having been persuaded to sell it to the Russian Emperor as protector of the Greek Church. No other MS. was so speedily applied to critical purposes. At first Tischendorf thought it was written in the first half of the fourth century ; after- ward he placed it about the middle of that century. While of itself it would not establish a reading, yet there were a great number of passages where the authorities had been so evenly balanced, that the discovery of a new witness was sufficient to remove the doubts. B. Codex Vatkanus. This is also of the fourth century, possibly written by one of the scribes employed on S. It is in the Vatican Library at Rome. Not so complete as N, it still seems to be more correct. Its value for critical purposes was well-nigh neutralized by the jealous guardianship of the Papal government. The citations made previous to 1868, when the fac-simile edition was issued, are not always trust- worthy. B in the Apocalypse refers to another Vatican manuscript. A. Codex Alexandrinus. So called because it was brought from Alexandria by Cyril Lucar, patriarch, first of Alexandria, then of Constantinople, and by him presented to Charles I. of England (1628). It is now in the British Museum. It is defective, and carelessly written, so that while it is third in age (probably of the fifth ■z l( o 2 w ^: 5/ o 2> 3 0 O fn O SO 5 5 a 31 > i e z "1 o Z o > > m t 6 ^ > o o O z O V p =- V PI " n ■O TO 1" _. erq 3 p c c W ft J^ 2. E -• • S ^ 3 to 3 3" — ^T- 3- cr _. o S- 3 \-. k-l 40)' O o z '^r o ^. ■ X z c 0 o § o ^ o -3> o a> S O ±o z — c >S I il z > o o o > 0 ^ z 0 ■^ r^ "1 ^ o ft) 2 8 S. X n n' O P 0 71 • 0. n 2 0 m| •^ ^4 ?; H q ON 2d 0)0 e'H^^-«*:|;{'-^<^ o 5 2X I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. II century), it is far from being of equal value with S and B. From its location, how- ever, whatever value it has became the common possession of scholars. C. Codex Ephraemi Syri. The name is derived from the fact that some of the works of Ephraem the Syrian were written over the original contents. It is of the fifth century, and now in the Library at Paris. More than one third is wanting. It is not preserved with sufficient care. D. Codex Bezce ; so called because the Reformer Beza first procured it from the monastery of St. Irenaeus at Lyons. He possessed it about twenty years, and then presented it, in 1581, to the University of Cambridge in England, where it is now in a good state of preservation. It dates from the sixth century, but contains only the Gospels and Acts in Greek and Latin. These five manuscripts, excepting D, are in Greek alone ; some of the others contain Latin versions also, as for example A of the Gospels, D of the Pauline Epistles (sixth century). It is difficult to arrange the other uncial manuscripts in order of value, nor is it important for our present purpose. If however ^?, B, A, C agree in support of a reading, their testimony ordinarily outweighs that of all the others, uncials and cursives. If these authorities are sustained by i and 33 among the cursives, it is difficult to defend another reading, even though supported by all other authorities and by internal probability. It might be supposed that these copies were sufficient to establish the correct text. They certainly do show the general accuracy with which the New Testament was copied. But as in the centuries from the date of the oldest copy slight changes crept in, which can be traced by a comparison of the manuscripts, we infer that similar changes took place during the interval between the fourth century and the date at which the various books were written. Such changes are alluded to by the early Christian writers. The object of criticism is to obtain a more perfect text than that of the oldest manuscripts ; and much progress has been made in doing so, by means of all authorities extant. II. Ancient Versions. — These are valuable for determining the exact text, in proportion to their age, the immediacy of the translation (/. e., when made directly from the Greek), their literalness, and the close affinity of the language they use to the Greek. Hence the most important versions are the Syriac and the Latift. The former are the oldest, the latter very ancient, and most closely allied in lan- guage to the original. The ancient Syriac versions are four in number, two of 'them fragmentary. The oldest is the Peshito, probably made in the second century. It omits five smaller books of the N. T., which some have supposed were not in gen- eral circulation so early. It is not slavishly literal, but evidently was made from an accurate copy of the original. A manuscript (of the fifth century), discovered by Dr. Cureton in the British Museum, supposed by some to contain a more ancient ver- sion, probably presents a form of the Peshito, older than that preserved elsewhere. The Philoxenian version was made at the beginning of the sixth century, under the auspices of Philoxenus, Bishop of Hierapolis in Syria. It is very literal, but its value is lessened by the poor condition of its text. It omits the Apocalypse. The yerusalefn- Syriac version, found in a manuscript in the Vatican, is of the fifth century. It is confined to the Gospels. The other known Oriental versions are the Coptic, Thebaic, and Bashmuric (all Egyptian), the Ethiopic, the Armenian (all five ancient), the Persian, Arabic, and Georgian (these are not from the original). 12 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. Latin Versions. There is some dispute about the earliest version in this language. It would appear, however, that one was made in Africa in the second century ; that this underwent changes in the course of centuries, so as to produce the impression in the days of Augustine and Jerome, that several had been made. The form of this version used in Northern Italy was called the Itala, by Augustine. We have many remains of this ancient version, and they are exceedingly valuable, far more so than the mass of the later Greek manuscripts. The best known Latin version is the Vulgate. This was originally in the main a revision by Jerome of the older version. But it has been re-revised from the days of Charlemagne to the time of Pope Clement VIII. (1592). The authorized edition of the Roman Catholic Church, of the last named date, differs from another authorized edition of 1590, and both editions vary from the original Vulgate. Great efforts have been made by scholars to discover the exact text of the latter, since this is the most valuable help in criticism which can be obtained from versions. A large number of manuscripts of the Vulgate exist; the oldest, called Codex Amiatitius, dates back to A. D. 541, nearer the time of Jerome than our most ancient Greek manuscripts are to the Apostolic age. The other Western versions are the Gothic (fourth century, literal and valuable), made by Ulfilas, and the Slavonic (ninth century, of no special value). III. Fathers. — Much help is derived from the works of the early fathers, especially from commentaries in which the Greek text is quoted. The mass of doctrinal and homiletical works are of little critical value. Among the Greek fathers whose writings are valuable in this department, we mention : Irenceus, Origen, Clemens Alexandrinus, Eusebius, Athanasius, CEcumenius, and Theophylact (the last two belong to the eleventh century, but are very useful). Many Latin fathers are valuable for establishing the text of the old Latin version, but for the Greek, Jerome (d. 419) is worth all the rest ; next to him rank Tertullian (d. 220) and Augustine (d. 430). In using these authorities and determining the text, critics are governed by certain general rules deduced from the habits of transcribers and the laws of human nature. Griesbach, a German editor of the New Testament, has given the best statement of these rules, but in the application of them to special cases the judgment of scholars necessarily differs. Veiy often reasons can be drawn from the context and from the passage itself, for or against certain readings. These are termed internal grounds. Then, too, the origin of the readings deemed inaccurate must be accounted for, and this affects the evidence very often. In discussing the text of the classical authors scholars often make conjectural alterations, /. e., change words into what they sup- pose the author wrote. This is not allowed in N. T. criticism. Nor is it ever nec- essary, since we have so many authorities and so many variations. There is less guess-work here than in the editions of any other ancient book. The science of Biblical criticism was scarcely known when the common English version was made. It is well, therefore, to lay before the reader a brief account of the printed text of the Greek Testament, which was used by the translators of that version. The first printed edition of the whole Greek Testament was that contained in the Complutensian Polyglott, prepared at the expense of Cardinal Ximenes (1514-1519), but not published until 1522, when the Pope gave his permission. No old MSS. were used in preparing this edition. Erasmus hastily prepared an edition for the press, which was published in 15 16, before the Complutensian appeared. The last editions of Erasmus (1527, 1535) were compared with the Complutensian, but no MSS. older than the tenth century were used. Then followed the editions I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. 13 of Robert Stephens of Paris. The first (1546), and second (1549), are called Miri/iccB, from the first word of the preface ; the third (1550), called Jiegia, follows the fifth edition of Erasmus very closely, but Stephens used a number of good MSS. in pre- paring it. Beza's editions are dated respectively, 1559, 1565, 1582, 1589, 1598. From ihe edition of 1589, and the third edition of Stephens 1550, the translation of our present English Bible was chiefly but not invariably taken.* Beza was a better commentator than critic, but had good materials for his work. The Elzevir editions are the work of an unknown editor, who followed Stephens' Regia very closely. He gives no readings not found in the editions of Stephens and Beza, and probably consulted no Greek MSS. These editions were printed by Elzevir of Leyden ; the first (1624) contains the Received Text, — a phrase borrowed from the preface to the second (1633). One hundred yeafs elapsed before a critical edition of the Greek Testament was published. The pioneer was J. A. Bengel, the .pious, pithy, and learned commentator. Wetstein largely increased the material. Then followed Griesbach, who may be deemed the founder of the science. Among the latest editors we name Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort. Lachmann marks a new epoch in Biblical criticism. He first carried out the cor- rect principle already suggested by Bentley and Bengel, which aims to substitute for the comparatively late and corrupt textiis receptus the oldest attainable text from Nicene and ante-Nicene sources. His resources were defective, but since the dis- covery of the Sinaitic Bible, and the critical editions of the Vatican and other im- portant MSS., we are enabled to ascertain with a tolerable degree of certainty and growing unanimity, the text which comes nearest to the apostolic original. The number of variations is very great, but the vast majority are isolated errors, analogous to those now termed typographical. Many more at the first glance are recognized as errors and accounted for. In about two thousand places there is room for a difference of opinion. Of these probably not more than three fourths affect even the shadings of the sense ; while those passages where a disputed reading modifies the doctrinal bearing do not exceed one hundred in number. Further, it can confidently be asserted that were all these altered, they would not affect the Scripturalness of any evangelical truth. In fact, the great number of authorities, with all their variations, is the best security for a correct text. The textual critic is likely to be most confident that we have the exact words written by the authors of the N. T. writings. * According to the careful- collations of Professor Abbot of Harvard University, the authorized E. V. agrees with Beza (1589) against Stephens (1550) in about 97 passages ; with Stephens against Beza in about 47 ; and in about 67 it differs very immaterially from both. See the details in Schaff's Revision of the English Version of the Holy Scriptures, New York, 3d ed.,1877, pp. 2S-30. 14 II. SPECIAL INTRODUCTION TO THE GOSPELS. II. SPECIAL INTRODUCTION TO THE GOSPELS. § 7. The Gospels. 1. Name. The word 'gospel' means good news, glad tidings. It is used to translate a Greek word which at first signified a present in return for good tidings, or a sacrifice offered in thanksgiving for good news, then the good news itself. In the New Testament it always means the glad tidings of salvation by Jesus Christ. The word is now used in this sense ; but as applied to the four books of the New Testament, which contain the records of our Lord's life on earth, it evidently means the writings which contain the glad tidings. The gospel is one, there are four Gos- pels in the latter sense. These are properly termed the Gospel, according to Matthew, Mark, etc., not the Gospel of Matthew, etc. There are four human writ- ings, forming the one Divine record of the gospel. They do not assume to be full biographies of Jesus, but aim to give a selection of the characteristic features of his life and works, for the practical purpose of leading their readers to living faith in Him as the promised Messiah and Saviour of the world. The style is simple, un- adorned, and straightforward. Never were histories written so purely historical The authors, in noble modesty and self-denial, entirely suppress their personal views and feelings, retire in worshipful silence before their great subject, and strive to set it forth in its own power to subdue, without human aid, every truth-loving and penitent heart. 2. Division. The first and fourth Gospels were composed by the Apostles Mat- thew and John, the second and third, under the influence of Peter and Paul, and by their immediate disciples, Mark and Luke ; hence they are likewise of apostolic origin and canonical authority. Postponing to another place a discussion of the peculiari- ties of each, we here call attention to the most obvious distinction. The first three Gospels, while beginning the history at different points, confine themselves in their accounts of our Lord's ministry, to events which occurred in Galilee, until the final journey to death at Jerusalem ; John specifically mentions the visits to Jerusalem, and tells of His ministry in Judea with some detail. The first three Evangelists are mere historians ; they deal mainly in facts, and give the parables and the popular discourses of Christ concerning the kingdom of heaven. The fourth not only claims to be an eye-witness, but interprets, speaking with authority ; the discourses of Christ in the fourth Gospel relate mostly to his Person and his relation to the Father ; they are more metaphysical and theological, as they were addressed mostly to the leaders of the Jewish hierarchy, the Pharisees. The other three proceed, moreover, on a common outline. Hence they are termed the Synoptic Gospels, their authors the Synoptists. The fourth Gospel was called very early, the spiritual Gospel (Kara irvtvixo). Luther says it is ' the one true, tender, main Gospel ' \ Ernesti names it, ' the heart of Christ' It is doubtless the sublimest of all literary compositions. Needed by the Church when it was written and ever since, to supplement the Synoptic Gospels, there is no evidence that the Apostle wrote it with such a conscious purpose. Cer- tainly it detracts nothing from their trustworthiness or value. It does not transcend II. SPECIAL INTRODUCTION TO THE GOSPELS. 15 them in their estimate of the Divine character of Christ ; nor is it less historical, though more profound. All were needed, all are alike true, alike inspired. ' And thus the fourth Gospel could not properly compensate either of the other three with us, though, as the Gospel of the full idealization of the real life of Jesus in the per- fect, personal life of love, it must evidently stand as the conclusion, the completion, and the crown of the Gospel books ' (Lange). We learn from both the Acts and the Epistles that from the very first the story of Jesus Christ was told by the Christian preachers, was in fact the substance of their message. It is probable that this story, being constantly repeated in public worship and in private circles, took stereotyped form, the more readily, on account of the reverence of the first disciples for every word of their divine Master. This oral tradition was not subject to great changes, since in the absence of books the memory was more accurate, and the Jews were of all people most literally exact in their pres- ervation of words accounted sacred. There is no objection to supposing that this oral tradition was the common basis of the Synoptic Gospels. No doubt written documents in certain parts of our Lord's history were also used (see Luke i. 1-4). Scholars have puzzled themselves greatly to discover the various component parts of the Synoptic Gospels (see § 9. i), but generally agree in assuming the existence of this oral tradition. The mistake, too often made, is in supposing that such oral tradition comprised all that was historically accurate, that what each added is of less authority, or in other words, that this oral tradition, could we discover exactly what it was, is more correct and authoritative than our canonical Gospels. This we cannot admit. The analogy of a written Revelation in the Old Testament is against it ; the nature of the case does not favor it ; the Gospels themselves afford no grounds for it, and to adopt such a view is to give up written records, incompara- ble in their simplicity and air of truthfulness, and to seek an ignis fatuus. Whatever theory be adopted as to the origin of the Synoptic Gospels, we hold to their truth- fulness in their integrity. § 8. Harmony and Chronology. I. Harmony. The four Gospels being the four representatives of the one gospel, there is a remarkable agreement in substance, while the greatest independence is to be noticed. As however our Lord's life on earth was one, attempts have been made from the earliest times to construct a harmony, as it is called, /. .?., to present all the events recorded by all the Evangelists in strict chronological order, and also to make one fuller account by using all the details mentioned by the several Evange- lists when telling of the same event. No such harmony can claim to be infallibly correct. Perhaps the efforts of harmonists have often been injudicious ; certainly some of the theories adopted by them have been used with success by the adversa- ries of our religion. It should be observed that no one of the Evangelists pretends to give a full history, hence each may have omitted details of which he was well aware. Further, no one of them wrote all that was true, for then four truthful histories could not exist. It would be preposterous to assert this. These two facts dispose of a great mass of objections raised against the details of the Gospels, as involving discrepancies. On the other hand great caution must be exercised in assuming that similar miracles, sayings, and events are the same. The two miracles of feeding multitudes, one of five thousand, another of four, would certainly have been regarded as identical, had not accounts of both been found in the same Gospels. The particularity with l6 II. SPECIAL INTRODUCTION TO THE GOSPELS. which they are distinguished is well adapted to enforce the caution just mentioned. Then our Lord often repeated the more important sayings put on record. Real discrepancies cannot with fairness be said to exist. Apparent ones there undoubtedly are, but of just such a character as to establish the independence and truthfulness of the witnesses. Even where we cannot harmonize details, we have no right to say that any contradiction exists, since all the facts are not known to us. In every case we may assume, from the general truthfulness of all four Evangelists, that their accounts would harmonize entirely, had we all the facts in our possession. When we say the accounts cannot be harmonized, we simply mean that we do not know enough to construct the harmony. What other details would enable us to do so, we can conjecture, but our conjectures are of no authority. In presenting theories in regard to the harmony, we submit them as theories, which may be accepted or re- jected, as the reasons urged do or do not commend themselves to the judgment of the reader. The exact statements of all the Evangelists are true, our attempts to blend them may be false. The former are the testimonies of truthful witnesses, the latter the summing up of advocates. 2. Chronology. Besides the questions respecting the details of parallel pas- sages, harmonists usually discuss questions of dates and of the order of events, or general chronology and chronological order. (i.) General Chronology. The points to be fixed are the dates of our Lord's birth, baptism, and death. The two later dates are involved in the question. How long did the ministry of our Lord continue ? The data for a comparison with pro- fane history are not sufficient to fix the dates with certainty, and the Gospels them- selves do not seem to aim at chronological accuracy. The statements respecting the course of Abijah (Luke i. 5-8), the star of the Magi (Matt. ii. 2-7), the enrol- ment under Quirinius (Luke ii. 2), and the death of Herod (Matt. ii. 19), are of value in discussing the date of the birth of Jesus. The references to secular rulers in Luke iii. i, give a clue to the time of His baptism, while the details respecting the last Passover, in all the Gospels, are used to fix the date of His death. The length of His ministry affects the order as well as the chronology, and the contro- versy turns on the view taken of John v. i. If the feast of the Jews there referred to, was the Passover, then there were four Passovers during our Lord's ministry ; if it was the feast of Purim, or some other feast, then there were but three Pass- overs, i. e., the length of the ministry was only a fraction more than two years, and the events extended over two years by the other theory are to be compressed into one. The beginning of the last year is not in dispute. If we accept a three years' ministry, we would place the date of the birth of Jesus at B. c. 5, year of Rome 749, probably in December ; that of His baptism in a. d. 27, year of Rome 780, in January; that of His death on April 7, a. d. 30, year of Rome, 783. If the ministry were briefer, the probable dates would be : Birth, b. c. 4 ; Baptism, early in a. d. 28 ; Crucifixion, a. d. 30. See Lange on John. Other opinions are numerous. The date of the birth is variously fixed from (year of Rome) 747 to 754 (the common era), but recent commentators do not advocate a later point than 750.* * It is certain from Matt. ii. 1-16, that Herod was still living when Christ was born. All chronolo- gists agree in fixing the date of his death at (year of Rome) 750, just before the Passover, that is, four years before our Christian era. That era has only traditional authority and value. It dates from a learned monk, Dionysius Exiguus, in the sixth century, who erroneously fixed the year of the incarnation as coincident with the year of Rome 754. It is evident from the established date of Her- II. SPECIAL INTRODUCTION TO THE GOSPELS. 17 The date of the crucifixion is also variously assigned from 781 to 786, but the great majority of modern authors agree upon 783, a. d. 30. (2.) Chro7iological order. Undisputed order. — There is a general agreement as to the order up to the first Passover, and the return to Galilee through Samaria ; also from the feeding of the five thousand narrated by all the Evangelists (Matt. xiv. 13- 21; Mark vi. 30-44; Luke ix, 10-17; John vi. 1-14). The disputed order is therefore respecting the events recorded in Matt. iv. 13 to xiv. 12 ; Mark i. 14 to vi. 29 ; Luke iv. 14 to ix. 9 ; John iv. i to v. 47. Some of the incidents mentioned by Luke (xi.-xiii.) are also in dispute. The theory which accepts a two years' ministry, compresses all the events in the passages above mentioned into one year, usually regarding the feast mentioned in John v. i as that of Purim, and not as the second Passover, agreeing however in general with the order advocated by Robinson and others. Lange, EUicott, and many others uphold this view. The best known theory is that of Robinson, who accepts a three years' ministry, placing in the first year, in addition to those mentioned by John, the following events : The opening of the Galilean ministry (Matt. iv. 17 ; Mark i. 14, 15 ; Luke iv. 14, 15) ; the rejection at Nazareth and the removal to Capernaum (Matt. iv. 13-16 ; Luke iv. 16-31); the call of the four fishermen (Matt. iv. 18-22 ; Mark i. 16-20 ; Luke v. i-ii) ; the healing of a demoniac at Capernaum (Mark i. 21-28 ; Luke iv. 31-37) ; the healing of Peter's wife's mother (Matt. viii. 14-17 ; Mark i. 29-34; Luke iv. 38-41) ; the first circuit throughout Galilee (Matt. iv. 23-25 ; Mark i. 35-39 ; Luke iv. 42-44) ; the healing of a leper (Matt. viii. 2-4 ; Mark i. 40-45 ; Luke V. 12-16) ; the healing of the paralytic (Matt. ix. 2-8 ; Mark ii. 1-12 ; Luke V. 17-26); the call of Matthew (Matt. ix. 9 ; Mark ii. 13, 14; Luke v. 27, 28). The second year opens with John v. i ; Matt. xii. i ; Mark ii. 23 ; Luke vi. i. There is still a third view, upheld by Lichtenstein and others, and fully detailed by Andrews. Accepting a three years' ministry, it places the whole of the Galilean ministry after the second Passover (John v. i). About the previous year the Syn- optists are silent. The events of the second year are all those recorded in the passages in dispute. The order is much simplified by this theory. It avoids the great difficulty which has been felt in extending the Synoptic accounts over three years, and also the difficulty common to both the other theories, namely, inserting so important a visit to Jerusalem, as that recorded in John v., at a point in the Synoptic narratives where there is nothing to indicate such a visit. We add an outline, which presents the salient points of the history, according to Robinson and Andrews. od's death, that our Lord's birth could not have taken place later than the beginning of the winter of A. u. 750. Chronologists differ as to the year : Bengel, Wieseler, Lange, Greswell, Ellicott, An- drews, fix it at 750 (a. u.) ; Petavius, Ussher, Browne, 749 ; Kepler, 748 ; Ideler, Wurm, Jarvis, Al- ford, and the French Benedictines, 747 ; Zumpt, 747 or 748, i. e., 7 or 8 years before the common era. For particulars, see Wieseler {Chronology of the Gospels), Zumpt {The Year of Christ's Birth), Andrews {Life of our Lord), Robinson {Harmony of the Gospels), and Farrar {Life of Christ). The three authors last named, respectively present, in popular form, the three theories of our Lord's ministry-, which are entitled to most consideration. l8 II. SPECIAL INTRODUCTION TO THE GOSPELS. OUTLINE OF THE GOSPEL HISTORY. Year of Rome. A. C. Matthew. Mark. Luke. John. I. Introduction. _ _ i. 1-5. Genealogies i. I- 1 7. - iii. 23-38. B. C. Antecedent Events i. 18-25. - i. 5-80. - 749 December II. The Birth and Childhood of Jesus . . ii. 1-23. - ii. 1-52. - 780 A. D. III. Our Lord's Introduction to His Ministry. January From the appearance of the Baptist .... iii. I, to i. 1-13. iii. 1-23. i. 6, to To the wedding at Cana of Galilee .... IV. II. - - 11. 12. 780 27 IV. First Year of our Lord's Ministry. {According to Andrews, narrated by John only.) '. From the First Passover ' . . - - ii. 13, to To the second Passover - - - V. I. 781 28 V. Second Year of our Lord's Ministry {wholly in Galilee. ) - - V. I, From the beginning of the ministry .... IV. 12, to i. 14, to IV. 14, to To the feeding of the five thousand and . . xiv. 36. vi. 56. IX. 17. VI. 14. The discourse at Capernaum ~ ~ vi. 71. 780 27 IV. First Year of our Lord's Ministry. {According to Robinson.) From the first Passover, including the follow- - - ii- 13. ing events, narrated by the Synoptists : The beginning of the Galilean ministry . . iv. 17. i. 14, IV. 14. The rejection at Nazareth and removal to Ca- pernaum .... iv. 13-16. iv. 16-31. The call of the four fishermen iv. iS-22. V. I-II. The healing of a demoniac at Capernaum . . - to iv. 31-37- The healing of Peter's wife's mother viii. 14-17. iv. 38-41. The first circuit through Galilee iv. 23-25. iv. 42-44. The healing of a leper viii. 2-4. V. 12-16. The healing of the paralytic ix. 2-8. v. 17-26. The call of Matthew ix. 9. ii. 14. V. 27-2S. Followed by the second Passover. - - - V. I. 781 28 V. Second Year of our Lord's Ministry. From the second Passover and the Sabbath controversy in Galilee xii. I, to ii. 23, to VI. I, to V. I. To the feeding of the five thousand and xiv. 36. vi. 56. IX. 17. VI. 14. The discourse at Capernaum, including . . . - - - VI. 71- The events narrated by Luke in - - XI. 14, to - And those narrated by Matthew, not cited xiii- 9. under IV. 782 783 April 7, 30 VI. Third Year of our Lord's Ministry Until the arrival at Bethany .... VII. From the Arrival at Bethany To the Burial of Jesus .... VIII. Resurrection and Ascension . . XV. I, vii. I, to to XX. 34. X. 52- xxi. 1, xi. I, to to xxvii. 66. XV. 47. xxviii. xvi. 1 IX. IS, to xix. 28. xix. 29, to xxiii. 56. xxiv. vn. I, to xi. 57- xii. I, to xix- 42. XX., xxi. II. SPECIAL INTRODUCTION TO THE GOSPELS. I9 § 9. The Synoptic Gospels. Origin. The common basis of the Synoptic Gospels was the oral teaching of the Apostles and eye-witnesses of the events of our Lord's life (see § 7. 2.). Mat- thew was himself, for the most part, an eye-witness ; Luke seems to have had access to written documents on certain parts of the life of Jesus ; Mark, the confidant of Peter, probably gives a faithful copy of the Gospel preached by that Apostle, and may also have used some records made by him under the fresh impression of the events themselves. We are not prepared to admit anything more in regard to the probable origin of the Synoptic Gospels. Scholars have disputed for ages which was written first, and what influence the earlier one had upon the others. A multi- tude of theories have been broached as to the component parts of each. If by such laborious investigations a truer history might be obtained, there would be some practical purpose in these theories. But we assume that the canonical Gos- pels are true, and did they contain superadded matter, the conjectural and contra- dictory character of the theories which assume this prove the impossibility of elim- inating it. We shall not be surer of the truth by leaving simple straightforward rec- ords and searching for the lost original Gospel, if ever such an one existed. We agree with Alford and others, that there is no good reason from the internal structure of the Synoptic Gospels to believe, but every reason to disbelieve, that any one of the three Evangelists had access to either of the other two Gospels in its present form ; that all drew from the same tradition, but each wrote indepen- dently. This is the most natural hypothesis, and we shall be able to offer evidence in support of it in commenting on nearly every section which narrates events re- corded by more than one Evangelist. The independence of the writers appears from the fact, that no one narrative gives evidence of having been written to sup- plement another, to correct another, to adapt another to a different class of readers, or of having borrowed the common matter from the others. That the seeming independence arises from alterations made to give an appearance of originality is absurd : the character of the writers forbids it, and the character of the writings no less. These views have been carefully tested in the preparation of this Com- mentary, and are advanced here as having fully stood the test. According to the testimony of the earliest Christian fathers, Matthew wrote first, then Luke, and Mark third. This testimony is of course rejected by those who hold theories respecting the origin of the Synoptics calling for another order. But even if we leave these theories out of the discussion, we cannot receive this testi- mony as conclusive. If any Gospel shows internal evidence of priority, it is that of Mark. If it were a matter of importance to know what was the outline of the so-called traditional Gospel, we infer that it coincided in chronological order and salient features with the briefest, most vivacious synoptic Gospel, which is most accurate in its order, and in its style shows most marks of originality. If, however, Matthew wrote in Hebrew, the priority must be conceded to his Gospel. The priority of Luke is in- ferred by many from its relation to the book of Acts, which refers to it as a former treatise. The latter seems to have been published about the time when its narra- tive closes (63). It is asserted that neither Matthew nor Mark could have written before this time, hence Luke wrote first. It appears then that patristic authority favors the priority of Matthew, internal ■evidence that of Mark, and the inference just suggested that of Luke. In other 20 II. SPECIAL INTRODUCTION TO THE GOSPELS. words we are left in uncertainty on this point, which loses its importance, if we ac- cept the theory that the Synoptists wrote independently of each other. § I o. The Gospel according to Matthew. 1. That this Gospel was written by the Apostle Matthew, there is no reason to doubt. Seventeen independent witnesses of the first four centuries attest its genu- ineness. Until the discovery of the Sinaitic manuscript, there was some uncer- tainty in regard to one of these witnesses, — the author of the so-called Epistle of Barnabas. That MS. contains the Greek text of this Epistle, which was written as early as a. d. iio (possibly before), and there is now no doubt, that at that date the Gospel was known as that according to Matthew, since it is cited as such. The other testimonies of the second century are those of Papias, Justin Martyr, Irenaeus, Tatian, Celsus (the heathen), and Tertullian. The evidence is more pos- itive and explicit than that which supports any non-Biblical work of the same age. 2. Matthew (or Levi ; see Mark ii. 14 ; Luke v. 27, 29) was a publican, or taxgatherer, called by our Lord from the tollbooth, near the Sea of Galilee, where he was performing his secular duty. The name, according to Dr. Lange, might be interpreted as meaning ' God's free man.' Others with more reason, regard it as derived from the same word as Matthias (Acts i. 23, 26), meaning ' gift of God.' It is probable that this name was adopted as his new Christian, apostolic name (comp. Simon, Peter ; Saul, Paul). While his former avocation was regarded by the Jews with contempt, it doubtless gave him an extensive knowledge of human nature and accurate business habits, which tended to fit him for his great work as an Evangelist. Indeed, it has been supposed that the topical arrangement of his Gospel is largely due to the influence of his previous occupation. The New Testa- ment is silent in regard to his special labors. Tradition says he was murdered in Ethiopia, while at prayer, but according to the earlier statement of Clement of Al- exandria, he died a natural death. 3. The Gospel was probably written in Palestine, for Jewish Christians. (On the original language, see below.) It presents Christ as the last and greatest Prophet and Lawgiver, as the Fulfiller of the Old Testament, as the Messiah and King of the true people of Israel. Its arrangement is not strictly chronological, but topi- cal, since it groups together similar works and sayings of Christ. Though a simple narrative in its form, and not proposing any definite design on the part of the author, it is in fact a historical proof that Jesus of Nazareth is the Messiah. The frequent references to the fulfilment of Old Testament prophecy suggest this pur- pose. While it is not certain that it was the first in time, it deserves the first place in the New Testament ; for it forms the best link between the Old and New Tes- taments, the Law and the Gospel. It occupies the same position in the Canon of the New Testament, as the Pentateuch in the Old Testament, giving us in the Sermon on the Mount a counterpart of the legislation from Mount Sinai, the fun- damental law of the Christian Church. Its leading object may be found in the declaration : ' I am not come to destroy, but to fulfil' (v. 17). With this must be closely joined the solemn words of ver. 20 : ' Except your righteousness shall ex- ceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.' In it ' the life of Jesus is presented as forming part of the history and life of the Jewish nation ; and hence as the fulfilment of the hered- . itary blessing of Abraham.' The genealogy, the revelation to Joseph, the visit of the Magi, peculiar to this Gospel, all combine to make this impression as one II. SPECIAL INTRODUCTION TO THE GOSPELS. 21 begins to read, which is deepened by the Sermon on the Mount, the parables of the kingdom of heaven, the discourse against the Pharisees (chap, xxiii), and the re- peated citations from the Old Testament prophecies, which are declared to be fulfilled in Christ. 4. In what latiguage did Matthew first write his Gospel ? The two views are {a) that it was originally composed in Hebrew, i. e., Syro-Chaldaic, or Western Ara- maic, the dialect spoken in Palestine by the Jewish Christians ; {!)) that it was writ- ten in Greek, as we now possess it. {a) The testimony of the early Church unanimously favors the first view. Those fathers who assert that Matthew wrote in Hebrew, also assert that his work was translated into Greek, and unhesitatingly employ the present Greek Gospel as a faithful representative of the Apostolic production. If we accept a Hebrew origi- nal, then we must also conclude that when the necessity for a Greek version be- came obvious, Matthew himself made, or caused to be made, the present Greek ■Gospel. Of this there is no positive and direct proof, but it accords with the testi- mony of the fathers, accounts for the double assignment of dates which we find, and also for the universal acceptance of our Gospel. It cannot be supposed that the •Gospel, which is known to have existed from the end of the second century to the beginning of the fourth, under the name ' the Gospel according to the Hebrews,' was the original work of the Apostle, for there is good evidence that it was only a corrupted form of the Gospel of Matthew, and as such rejected and lost, while our present Gospel was preserved as the genuine Gospel. The idea that there was a briefer original Matthew, to which additions were made, is an ingenious fiction without historical basis and against internal evidence. {6) In favor of a Greek original, or of the original character of our Gospel, it has been urged, not only that the testimony of the fathers is insufficient, unsatisfactory, and at times confused, but that the evidence from the Gospel itself is abundantly conclusive on this point. The theory of a version by Matthew himself will account for the early citation of the present Greek text, but not so readily for certain facts in the Gospel itself. It agrees most exactly with the other two (Mark and Luke) in the discourses, especially those of our Lord, and differs from them most in the narrative portions. And further, where citations from the Old Testament occur in the discourses, they are usually from the Septuagint, while those in the narrative appear to be independent translations from the Hebrew. It is argued : ' A mere translator could not have done this. But an independent writer, using the Greek tongue, and wishing to conform his narrative to the oral teaching of the Apostles, " might have used for the quotations the well-known Greek Old Testament, used by his colleagues ' (Smith, Bib. Diet., art. ' Matthew '). This of course involves a com- paratively late date for the Gospel. It is objected, that this habit of the Synoptists, of using the LXX. in reporting the discourses of our Lord, proves too much, namely, that our Lord himself spoke in Greek, using the very words of the LXX. which they agree in reporting. This difficulty is not an insuperable one. It is almost certain that our Lord spoke in Greek with foreigners, such as Pontius Pilate, the Greeks (mentioned in John xii.), the Syro-Phenician woman, but with his disciples and the Jewish people, in the Aramaic. These foreigners probably had not learned Hebrew, and no interpreter is mentioned. There is no improbability in the view that our Lord occasionally spoke in Greek, since that language was extensively used in Galilee of the Gentiles. (See Smith's Bib. Did., Am. ed., art. ' Language of N. T.,' by Professor Hadley.) The whole question is an open one, and it is to 22 II. SPECIAL INTRODUCTION TO THE GOSPELS. be hoped that some future archaeological discoveries will settle it. The drift of scholarly opinion is toward the acceptance of a Greek original. In any case there is no reason for doubting the genuineness of the canonical Gospel. 5, As regards the time when it was written, there is great uncertainty. Evidently Jerusalem had not been destroyed, and just as evidently some time had elapsed since the events it records had occurred (chaps, xxvii. 7, 8; xxviii. 15). Some of the ancients give the eighth year after the Ascension as the date, others the fif- teenth ; but Irenaeus asserts that it was written ' when Peter and Paul were preaching at Rome ' (after 61). If there was an original Hebrew Gospel, the earlier date belongs to it, but we would place our present Gospel between 60 and 66, a period during which both Mark and Luke probably wrote their Gospels. § II. The Gospel according to Mark. 1. The second Gospel was written'by Mark, or John Mark, as he is also called (Acts xii. 12, 25 ; xv. 37). Its genuineness, attested by explicit testimony, has been little disputed ; while its brevity and freshness have led to the opinion that it was the primitive Gospel (see § 7, 9). The theory that it once existed in briefer form and was enlarged to its present size by additions from various sources, is unsup- ported by evidence. (On the conclusion, see chap. xvi. 9.) 2. Mark, or John Mark, was a Jew, probably a native of Jerusalem, where his mother Mary resided (Acts xii. 12). She was a person of some repute among the early Christians, as Peter, when released from prison, naturally went to her house. Mark was probably converted by that Apostle (i Pet. v. 13), and the minute account of the young man who followed Jesus on the night of the betrayal (Mark xiv. 51, 52) together with the omission of the name, points to the Evangelist as the person concerned. Going with Paul and Barnabas (his ' cousin,' Col. iv. 10), as their min- ister (Acts xii. 25), on their first missionary journey, he left them at Perga (xiii. 13), and in consequence became the occasion of ' sharp contention ' between them (xv. 36-40). Afterwards in Rome he appears as a companion of Paul (Col. iv. 10; Philem. 24). He was with Peter when that Apostle wrote his first Epistle (i Pet. V. 13), but was at Ephesus with Timothy at a date probably later (2 Tim. iv. 11). Trustworthy details respecting his after life are wanting, but ancient writers agree in speaking of him as the ' interpreter ' of Peter. This may mean that he trans- lated for the Apostle, but more probably that he wrote his Gospel in close conform ity to Peter's preaching. 3. This close relation to Peter is confirmed by the Gospel itself. Many events are recorded as if from the lips of an eye-witness. Some suggest, that the Gospel is based upon a diary of Peter, sketching his fresh impression of events as they occurred. The style shows the influence of that Apostle. Peter's address to Cornelius (Acts x.) has been called the Gospel of Mark in a nutshell. A compar- ison of the accounts in Matt. xvi. 13-23 and Mark viii. 27-33, indicates that Peter himself (or an enemy of his, which is impossible) occasioned the omission of the praise ('Thou art Peter,' etc.), and yet the insertion of the rebuke ('Get thee be- hind me, Satan,' etc.). Mark alone mentions the two cock-crowings (chap. xiv. 72), thus increasing the guilt of Peter's denial. Even if not submitted to the Apostle for approval (as Eusebius asserts on the authority of Clement of Alexandria), the faithfulness of the history may well be accepted. 4. The Gospel begins with the baptism of John, gives few discourses, dealing mainly with facts arranged in chronological order (see p. 18), narrating these in brief, rapid sketches with graphic power. No subjective sentiments or reflections are II. SPECIAL INTRODUCTION TO THE GOSPELS. 23 interwoven (see, however, chap. vii. 19). Peculiar to this Evangelist are the re- peated use of ' straightway,' and of the present tense in narratives, the prominence given to Christ's power over evil spirits, such touches and incidents as the follow- ing : that Jesus was ' in the hinder part of the ship, asleep on the boat cushion ' (iv. 38) ; that ' he looked round about on them 7C'ith anger ' (iii. 5) ; beholding the rich young man 'he loved him ' (x. 21) ; the vivid details of the escape 'of the 'young man,' probably himself (xiv. 51, 52). A few miracles and one parable also are found only here. These peculiarities serve to show both independence of the other Evangelists and the close relation to some eye-witness. 5. Although written in Greek, the Gospel was designed for Roman readers, and is especially adapted to their mind, so easily impressed by exhibitions of energy and power. It exhibits Christ as the spiritual conqueror and wonder-worker, the Lion of the tribe of Judah, filling the people with amazement and fear. Mark in- troduces several Latin terms ; he even substitutes Roman money for Greek (xii. 42), which Luke does not, and notices that Simon of Cyrene was 'the father of Alexander and Rufus ' (xv. 21), who were probably Christians in Rome (Rom. xvi. 13). It is therefore most likely that the Gospel was written in that city, before the destruction of Jerusalem, whether before or after the Gospel of Luke, is uncertain (see § 9). 6. Mark may be said to form the connecting link between Matthew and Luke, Peter and Paul, the Jewish and the Gentile Christianity. But his Gospel is inde- pendent of the other two. Its similarity to Matthew has not only led the mass of readers to undervalue it, but exposed it to numerous slight alterations on the part of the early copyists. Precisely where Mark's peculiarities were most apparent, these attempts to produce literal correspondence with Matthew have been most fre- quent. Modern textual criticism has achieved here a proportionately greater work of restoration. For abundant proof that this Gospel is not an abridgment of that of Matthew, see the commentary throughout. §12. The Gospel accordifig to Luke. 1. Common consent and internal evidence sustain the view that the author of the third Gospel was Luke, mentioned in Col. iv. 14; 2 Tim. iv. 11 ; Philem. 24. The only question has been whether we possess the book in its original form. Marcion, a Gnostic heretic, who flourished in the second century, used a Gospel, which, while agreeing in general with this, omitted chaps, i., ii., and connected iii. i, immediately with iv. 31. After renewed and exhaustive discussion in modern times, it may be considered settled, that Marcion, as the early Fathers assert, muti- lated the Gospel of Luke to suit his dualistic views of the antagonism between the Old and New Testaments. Objections have been made to chaps, i. and ii. on doc- trinal grounds ; but the same objections could be made against passages in the other Gospels, which are undoubtedly genuine. 2. The name Luke, Greek Lucas, is probably an abbreviation of Lucanus, pos- sibly of Lucilius, but not of 'Lucius ' (Acts xiii. i ; Rom. xvi. 21). The Evangelist was not a Jew, as is evident from Col. iv. 14, where 'the beloved physician' is dis- tinguished from 'those of the circumcision.' The opinion that he was a native of Antioch (Eusebius) may have arisen from confounding him with 'Lucius' (Acts xiii. i). That he. was one of the Seventy or of the two who were walking to Emmaus, is unlikely, as he was not himself an ' eye-witness ' (chap. i. 2) of the Gospel facts. A physician according to the New Testament, a painter also, according to tradition. 24 n. SPECIAL INTRODUCTION TO THE GOSPELS. he comes into historical prominence as the companion of Paul in his later journeys, though his presence is modestly indicated in his own narrative only by the change to the first person plural. Joining the Apostle at Troas (Acts xvi. lo), he accom- panied him to Philippi on his second journey ; rejoining him some years later at the same place (xx. 5), he remained with Paul until the close of the New Testament history. Of his subsequent life little is known. ' It is, as perhaps the Evangelist wishes it to be ; we only know him whilst he stands by the side of his beloved Paul ; when the master departs, the history of the follower becomes confusion and fable '(Arch- bishop Thomson). 3. The Gospel of Luke was written, primarily, for the use of one ' Theophilus ' (chap. i. 3). Some have supposed that the name, which means 'Lover of God,' is applicable to any Christian reader. But it is better to refer it to a person. The minute description of places in Palestine, indicates that he was not an inhabitant of that country, while the mention of small places in Italy as familiarly known (Acts xxvii. 8-16) makes it probable that his home was at Rome, a view confirmed by the abrupt conclusion of Acts. In any case he was a Gentile. The Gospel was designed mainly for Gentile Christians, and is Pauline in its type, representing the Gospel in its universal import for all nations and classes of men, in opposition to Jewish exclusiveness. This agreement with Paul is but natural from his close personal intimacy, but there is no evidence that Paul dictated it, and that it was re- ferred to by the Apostle as his Gospel (2 Tim. ii. 8 ; ' my gospel ' ). The preface indicates nothing of this, nor does the style. The verbal resemblances, especially in the account of the words of institution of the Lord's Supper (comp. Luke xxii. ig, 20 with I Cor. xi. 23-25), are such as would result from companionship with Paul, but there is nothing here (or in the writings of Paul himself) to sustain the view that it was written in the interest of a distinctively Pauline party in the early Church. That whole (Tubingen) theory is now exploded. 4. The peculiarities of the third Gospel are marked. The style closely resembles that of the Acts, but has a larger number of Hebraisms, especially in the first two chapters, which indicate the use of Hebrew documents by the Evangelist Where he describes scenes he had witnessed, the style is far more pure. A large number of words are peculiar to Luke, and to him we are indebted for nearly all the chronological notices which link the Gospel facts with ancient history in general. The narrative is more complete than the others, and yet the order is not strictly chronological. He presents himself more as an author than the other three, yet never names himself. That he was an educated physician appears both from his style in general and his mode of describing diseases. He, more than the other Evangelists, presents Christ as the * Physician,' recording details which 'give greater prominence to the genuine humanity of his person and the healing nature of his redeeming work.' The same is true of the incidents peculiar to this Gospel : the account of the Nativity, the presentation in the temple ; the miraculous draught of fishes ; the sending out of the Seventy ; the parables of the Good Samaritan, the barren fig tree, the lost sheep, the prodigal son, the unjust steward, Dives and Lazarus, the importunate widow, the Pharisee and the Publican, the ten pounds, and the visit to Zacchaeus, with many details respecting the closing scenes. ' In studying it, we are more attracted by the loveliness than even by the dignity of the Lord ; and the Holy One, born of Mary, appears before our eyes as \}s\^ fairest of the children of men.' 5. This Gospel also was written before the destruction of Jerusalem, to which II. SPECIAL INTRODUCTION TO THE GOSPELS. 25 there is no allusion except in our Lord's prophecy. Had such a prophecy been fab- ricated, the details would have been fuller. As the Gospel was written before Acts (Acts i. i), it is highly probable that the former was written at Csesarea, in Pales- tine, during Paul's imprisonment there (a. d. 58-60), the latter at Rome, before the close of Paul's first imprisonment there (a. d. 61-63). Some date the Gospel even earlier, the place of composition being determined in accordance with the date as- signed. It may have been written earlier than the Greek Gospel of Matthew, but on the well-sustained view of the independence of the Synoptical Gospels, the question loses its importance. The nearer the dates of writing, the less the proba- bility that this was compiled from the other two. That the Gospels of Matthew and Mark are referred to in chap. i. i, is very improbable (see commentary). § 13. The Gospel according to JoJm} 1. The author of the fourth Gospel was the Apostle John. The last written, it was written by the last of the Twelve, the disciple whom Jesus loved, who leaned on his breast at the last supper, who stood at the cross and at the open tomb, and who witnessed the greatest facts which ever occurred or ever will occur in the history of mankind. After protracted controversy the conviction is more firmly grounded, that no one but the Apostle John could have written it. (The genuineness of chap. viii. i-ii will be discussed in that place.) The external and internal evidence are both very strong. The testimony of antiquity, heretical as well as orthodox, is unanimous and goes back to the pupils of John. The Gospel claims John as its author, and the modest references to himself combine with the characteristics peculiar to an eye-witness to support the claim. The familiarity with Jewish nature and with lo- calities in Palestine furnish incidental corroboration, while the solemn and explicit testimony of chap. xix. 35, and the sublime character of chaps, xiv.-xvii., far out- weigh the objections drawn from seeming discrepancies of a minor nature. There is no doctrinal difference between this and the Synoptic Gospels. The longer dis- courses form no objection, since it was to be expected that John would narrate these ; some, because they were spoken in privacy, and John heard them ; others, because they contained severe language against the Jews, which would be appro- priately reported in the latter part of John's life. If he did not write it, it is a forgery — and this alternative is both a literary impossibility and a moral mon- strosity. If a forger can write such a book, then Beelzebub has for these eighteen centuries cast out devils. The opponents substitute an unnatural and an immoral miracle for a rational and moral one. 2. The fourth Gospel stands by itself. Its relation to the other three has been much discussed. The truth lies midway between two opposing theories ; it was neither designed as a supplement to the Synoptists, nor written without any reference to them. A supplement would not contain so many things in common with the other Gospels ; had John been unaware of the existence of the other accounts he would scarcely have omitted such important events as the transfiguration. In any case his independence and inspiration are to be insisted upon. The character of the Gospel is a sufficient proof of both. This is the Gospel of life, light, and love, the Gospel of holy peace and union. It reveals the inmost secrets of the divine human person of our Lord and of his redeeming love. No human composition can compare with it It has ever exerted and will ever exert an irresistible attraction upon the strongest minds and purest hearts, and ' draw all men ' to Christ. It de- 1 For a special introduction to John, see commentary on that Gospel. 26 II. SPECIAL INTRODUCTION TO THE GOSPELS. picts mainly the labors of Jesus in Judea among the Pharisees and scribes, while the Synoptists present chiefly his labors in Galilee among the common people. Omitting most of the miracles, he records the greatest, two of them (at the wed- ding in Cana and the raising of Lazarus) not mentioned by the others. He pre- serves for us the most profound discourses of our Lord, on his relation to the Father, to his disciples, and to the" world. He is silent about the outward Church and the visible sacraments, but unfolds the idea of the vital union of believers with Christ and of the communion of saints. Instead of the institution of baptism he gives the discourse with Nicodemus on regeneration of water and of the Spirit ; and instead of an account of the institution of the Lord's Supper, we have the mys- terious discourse on the eating of the flesh and the drinking of the blood of the Son of Man by faith. He sets forth the incarnate divinity, the Synoptists the di- vine humanity of the God-man. He begins with the eternal Son of God ; Matthew and Luke with the birth from the Virgin Mary ; Mark with the public preaching of Christ. But the Christ of John is as truly human in all things, as the Synoptic Christ, and the latter as truly divine as the former. 3. The Gospel was probably written at Ephesus towards the close of the first century, at least early testimony leads to this view. Later anonymous writers state that it was written in Patmos. Internal evidence points, though not conclusively of itself, to a later date than the destruction of Jerusalem. We have no positive evidence as to whether John wrote it before or after his general Epistles and the Apocalypse. The probabilities are that it was written first, since the other writings indicate a more advanced stage in the development of error within the Church, and the Apocalypse, the book of the future, appropriately closes the canon of the New Testament. THE GOSPEL ACCORDING TO MATTHEW. T Chapter I. 1-17. The Genealogy of yesus the Messiah. HE book of the "generation of Jesus Christ, * the son of aLuKBiiias- David, '^ the son of Abraham. j, chkp. xia. 42-45- Abraham begat Isaac ; 12-16"' And Isaac begat Jacob ; n.' Jxxxix* ^s» And Jacob begat Judas and his brethren ; 36. And ^ Judas ^ begat Phares and Zara ^ of Thamar ; ^ Luke i. 32, And Phares ^ begat Esrom ; * John yii. 4a ° ' Acts II. 30. And Esrom ^ begat Aram ; ^ ?°"i- i-. 3- '^ c Gen. xii. 3. And Aram ^ begat Aminadab ; ^ ^'j- .^?- ^ c> ' Gal. 111. 16. And Aminadab ^ begat Naasson ; ^ '' ^"so^'"'''"' And Naasson ^ begat Salmon ; ivTI^^f."* I Chron. ii. 1-15. And Salmon begat Booz^ of* Rachab ;* And Booz^ begat Obed of -^ Ruth ; ' J°sh- "-.vi '-' ' 22-25. And Obed begat Jesse ; /Ruthii.-iv. 6 And Jesse begat David the king ; And ^ David the king '^^ begat Solomon, of her that had been the ^ \ ^^- *"• ivife of Urias ; ^^ ^ • ^Y "^ '° -' ' - 14 (on vera. 7 And '' Solomon begat Roboam ; ^^ '■"^" And Roboam begat Abia ; ^^ And Abia ^^ begat Asa ; i* 8 And Asa ^* begat Josaphat ; ^^ And Josaphat ^^ begat Joram ; And Joram begat Ozias ; ^^ 9 And Ozias ^^ begat Joatham ; ^' And Joatham ^"^ begat Achaz ; ^^ And Achaz ^^ begat Ezekias ; ^^ 1 Judah 2 pharez and Zarah ^ Tamar ^ Hezron (Greek Esrom) 6 Ram 6 Amminadab '^ Nahshon 8 goaz ^ Rahab 10 //z^ (J^j'^ authorities omit the king ^^ of the zvife of Uriah " Rehoboam i3 Abijah " G^r^^/5 Asaph ^^ Jehoshaphat " Uzziah " Jotham " Ahaz i9 Hezekiah TO MATTHEW. [Chap. I. 1-17, 28 THE GOSPEL ACCORDING 10 And Ezekias ^^ begit Manasses ; ^^ And Manasses ^ begat Amon ; ^i And Amon ^^ begat Josias ; ^^ 11 And Josias 2'^ begat * JechoniaS'^ and his brethren, about the » Esther iL 6. • 1 OA -r> 1 1 J^"^" ^^^' * time they were carried away ^ to Babylon : . xxvii. 20. 12 And after they were brought ^ to Babylon, Jechonias^s begat Salathiel ; ^ And Salathiel ^^ begat Zorobabel ; ^ 13 And Zorobabel ^6 begat Abiud ; And Abiud begat Eliakim , And Eliakim begat Azor ; 14 And Azor begat Sadoc ; And Sadoc begat Achim ; And Achim begat Eliud ; 15 And Eliud begat Eleazar ; And Eleazar begat Matthan ; And Matthan begat Jacob ; 16 And Jacob begat* Joseph the husband of Mary, of whom was ^vers. is, i» born ' Jesus, who is called *" Christ. / vers. 21, as- Luke i. 31. ii. 21. 17 So all the generations from Abraham to^ David are fourteen '"^^^^■^^'^^ 9Q Ps. ii. 2. '"' Dan. ix. 25, 26. Babylon are ^^ fourteen generations ; and from the carrying generations ; and from David until ^"^ the carrying away into away into ^^ Babylon unto Christ are ^ fourteen generations. *" Manasseh ^i Qreek Amos ^^ josiah 24 at the time of the removal — after the removal 2s Zerubbabel ^7 u^to '^'^ removal to ^ Jechoniah 26 Shealtiel 29 omit are Contents. The genealogy of Christ. Two lists of the human ancestors of Christ are given in the New Testament : Matthew, writing for Jewish Christians, begins with Abraham ; Luke (iii. 23-38), writing for Gentile Christians, goes back to Adam the father of all men (for other points of difference, see on ver. 16). According to his human nature, Christ was the descendant of Abraham, David, and Mary ; according to his divine nature He was the eternal and only-begot- ten Son of God, begotten from the essence of the Father. John (i. 1-18) begins his Gospel by setting forth his divine genealogy. In Him, the God-man, all the ascending aspirations of human nature towards God, and all the descending rev- elations of God to man meet in perfect harmony. Matthew begins at Abraham : i. to prove to Jew- ish Christians that Jesus of Nazareth was the promised Messiah ; 2. to show the connection between the Old and New Testaments through a succession of living persofis ending in Jesus Christ, who is the subject of the Gospel and the object of the faith it requires. Christ is the fulfilment of all the types and prophecies of the Old Testament, the heir of all its blessings and promises, the dividing line and connecting link of ages, the end of the old and the beginning of the new history of "mankind. In the long list of his human ancestors, we have a cloud of witnesses, a compend of the history of preparation for the coming of Christ down to the Virgin Mary, in whom culminated the longing and hope of Israel for redemption. It is a histoiy of divine promises and their fulfilment, of human faith and hope for the ' desire of all nations.' In the list are named illustrious heroes of faith, but also obscure persons, written in the secret boolc of God, as well as gross sinners redeemed by grace, which reaches the lowest depths as well as the most e.xalted heights of society. Mat- thew's table is divided into three parts, corres- ponding to three jjeriods of Jewish preparation for the coming of Christ (see on ver. 17). Ver. I. The book of the generation (or, birth, the same word in Greek as in ver. 18). Literally, 'book of birth, birihbook,' /. e., pedigree, gene- alogy. The title of the genealogical table, vers. 1-17, not of the whole Gospel, nor of the first two chapters, nor of chap. i. Possibly the title of an original (Hebrew) document, used by the Evangelist. — Jesus Christ. This combination is the Gospel in a nutshell, a declaration that Jesus is the Christ, the promised Messiah, the great truth, which the following narrative is to estab- lish.— Jesus. The human name (ver. 21) = the Hebrew Joshua (comp. Heb. iv. 8) = the Lord is Chap. I. 1-17.] THE GOSPEL ACCORDING TO MATTHEW. 29 Helper, Saviour (Ex. xxiv. 13; Num. xiii. 16; Neh. vii. 7). — Christ = The Messiah, the An- ointed One ; the official title. Applied to the three officers of the Old Testament theocracy : prophets (i Kings x'lx. 16), priests (Lev. iv 3 ; v. 16 ; Ps. cv. 15), and kings (i .Sam. xxiv. 7, il ; Ps. ii. 2 ; Dan. ix. 25, 26). Here all three offices are combined and perfected. Christ is our Anointed Prophet, Priest, and King. That of ' King ' was most prominent in the expectations of the Jews. — The Son of David, ' David the king,' ver. 6. From him descended One ' born King of the Jews ' (ii. 2). — The Son of Abraham. The gene- alogy is traced back thus far, because ' to Abra- ham and his seed were the promises made ' (Gal. iii. 16). The Epistle to the Galatians shows the connection of the gospel and the covenant with Abraham. ' Son ' here is almost = 'seed ' there ; both refer to Christ. Ver. 2. Abraham begat Isaac. ' Begat,' re- peated throughout, makes prominent the idea of a living connection and succession. — Judah, the direct ancestor, is named ; his brethren are added, to indicate the connection with the whole cove- nant nation. Ver. 3. Tamar, a heathen woman, guilty of Intentional incest. The Jews and some commen- tators seek to excuse her, but the stain must be admitted. The mention of this name not only proves the correctness of the genealogy, but tends to humble Jewish pride and exalt the grace of God. Ver. 5. Rahab. Another heathen woman, a sinner also. Undoubtedly the woman of Jericho (Joshua ii. i ; vi. 23, 25). But by heroic faith she rose above her degradation. — Euth. Still another heathen woman ; though personally not criminal, to her also a stain attached according to the Jewish law. The book which bears her name and tells her story is a charming episode of domestic virtue and happiness in the anarchi- cal period of the Judges, when might was right. Its position in the canon is a recognition of the working of God's grace outside of Israel, and a prophecy of the calling of the Gentiles. — Com- pare the record in Ruth iv. 18.-22. The long in- terval between the taking of Jericho and the birth of David (366 years according to Ussher), has led to the supposition that some names are omitted here, as is certainly the case in vers. 8- II. 'But Rahab was probably young at the time Jericho was taken, Boaz old at the time of his marriage, and David was the youngest son of an old man. See further under ver. 17. Ver. 6. David the king. Emphatic as the cul- minating name of an ascending series. Even here pride is humbled ; the wife of a heathen is mentioned, David's partner in the deepest guilt of his life, but also in his most profound penitence (Ps. Ii). — The wife of Uriah. ' Her that had been the wife ' seems to gloss over the guilt. Ver. 8. Between Joram and Uzziah, three names are intentionally omitted : Ahaziah, Joash, and Amaziah, probably to reduce the number of generations. These three were chosen, either because personally unworthy, or because descen- dants to the fourth generation • from Jezebel, through Athaliah. Ver. II. Josiah. The next king was Jehoia- kim (2 Kings xxiv. 6 ; 2 Chron. xxvi. 8). He was forcibly placed on the throne by the king of Egypt, hence unworthy of mention. — The re- moval. Spoken of indefinitely, as it extended over a considerable period of time during three successive reigns. The word used does not nec- essarily imj^ly a forcible removal, the Jews being accustomed to speak of the Captivity in this mild way. The course is downward through these royal generations. Ver. 12. The succeeding list cannot be veri- fied, although we meet with the names of Sal- athiel (Shealtiel), Zerrubbabel (Ezra iii. 2 ; Neh. xii. I ; Hag. i. i) in the Old Testament. ' In i Chron. iii. 19, Zerubbabel is said to have been the son of Pedaiah, brother of Salathiel. Either this may have been a different Zerubbabel, or Salathiel may, according to the law, have raised up .seed to his brother ' (Alford). Ver. 13. Abiud. This name is not mentioned among the sons of Zerubbabel in i Chron. iii. 19, 20. He is supposed by some to be identical with Hananiah (i Chron. iii. 19) ; by others with Hodaiah ( i Chron. iii. 24), one of his descendants, who is further supposed to be the Judah of Luke iii. 26 ; all this, however, is conjecture. The downward course reaches its lowest point in the humble carpenter of Nazareth. The prom- ised Saviour was to be ' a root out of a dry ground ' (Is. liii. 2). Ver. 16. Joseph, the legal father, whose gen- ealogy is here given. In Luke iii. 23, Joseph ia called ' the son of Heli.' E.xplanations : — (i.) Luke gives the genealogy of Mary, Heli being her father, and the father-in-law of Joseph. This is the most probable view, since the writers of the New Testament assume that Jesus was descended from David througji liis mother. It involves no positive difficulty, and is in accord- ance with the prominence given to Mary in the opening chapters of Luke. See notes on Luke iii. 23. (2.) Both are genealogies of Joseph. This assumes one, or perhaps two, levirate marriages in the family of Joseph. (A levirate marriage was one in which a man wedded the widow of his elder brother, the children being legally reckoned as descendants of the first husband : comp. Deut. xxv. 5, 6 ; Matt. xxii. 24, and paral- lel passages.) It is supposed that Jacob (Mat- thew) and Heli (Luke) were brothers or half- brothers, one of whom died without issue, the other marrying the childless wife. If brothers, Matthait (Matthew) and Matthat (Luke) refer to the same person. The objection to the whole theory is, that Jewish usage would insert in the genealogy not the name of the second husband (the real father), but only that of the first hus- band who died childless. The theory that Jacob and Heli were brothers compels us to assume an identity which is opposed rather than favored by the similarity of the names : Matthan and Mat- that. The theory that they were half-brothers assumes a second levirate marriage in the case of Matthan and Matthat. Besides the double diffi- culty thus created, there is no evidence that the levirate usage applied to half-brothers. The view that the names Matthan and Matthat refer to the same person, involves the cousinship of Joseph and Mary, which is nowhere alluded to. Accord- ing to another hypothesis, the royal ancestry of Joseph is given by Matthew, a descent from Da- vid through private persons is traced by Luke This implies inaccuracy in one or the other. — Of whom was born. The form here changes in accordance with the miraculous conception and birth of Jesus. Ver. 17. Fourteen generations. There were exactly fourteen generations from Abraham to 30 THE GOSPEL ACCORDING TO MATTHEW. [Chap. I. 18-25. David ; the two other series are made to corre- spond. But to make out the second and third series, one name must be counted twice. We prefer to repeat that of David, and close the second series with Josiah, since Jeconiah and his brethren are only indefinitely included in it ; the third then begins with Jeconiah and ends with Christ. Thus : — Abraham. David. Jeconiah. Isaac. Solomon. Shealtiel. Jacob. Rehoboam. Zerrubbabel. Judah. Abijah. Abiud. Pharez. Asa. Eliakim. Hezron. Jehoshaphat. Azor. Ram. Joram. Sadoc. Amminadab. Uzziah. Achim. Nahshon. Jotham. Eliud. Salmon. Ahaz. Eleazar. Boaz. Hezekiah. Matthan. Obed. Manasseh. Jacob. [esse. ! David. Amon. Joseph. Josiah. Jesus. •• Meyer counts Jeconiah twice, since he belongs to the period before and during the Captivity. Others, with less reason, repeat the name of Josiah ; others make no repetition, but reckon the third series from Shealtiel to Christ, includ- ing the name of Mary, which seems forced. In a nation where few books and records ex- isted, such genealogical tables would be put into a form easy to be remembered. Hence, the omissions and the divisions which cover the three periods of Israelitish history. The numbers here involved, two, three, and seven, had a symbolical significance among the Jews, but this symbolism is not the prominent reason for the arrangement. It has been noticed that the forty-two generations correspond with the forty-two years of the wan- dering in the wilderness. Thus Jesus is the sacred heir of the ancient world ; as heir of the blessing, the Prophet of the world ; as heir of the sufferings entailed by the curse, its atoning High Priest ; as heir of the promise, its King. Chapter I. 18-25. The Circumstances of the Birth of Jesus Christ, 18 "\ TOW the birth of Jesus Christ was on this wise: "When as a 1 ^ his mother Mary was espoused ^ to Joseph, before they 19 came together, sh^ was found with child* of the Holy Ghost. ^ Then ^ Joseph her husband, being a just man, and not willing'' c to make her a public example, was minded to put her away 20 privily.^ But while he thought on these things, behold, the^ angel of the Lord appeared unto him in a dream, saying, Jo- seph, thou son of David, fear not to take unto thee Mary thy wife : for that which is conceived ^ in her is of the Holy Ghost. 21 And she shall bring forth a son, and ''thou shalt call his name d 22 JESUS : *for He^ shall save his people from their sins. Now ^ all this was done,'^ that it might be fulfilled which was spoken of 23 the Lord by the -^ prophet,^ saying, Behold, a^ virgin shall be/ with child, and shall bring forth a son, and they shall call his name Emmanuel,^*^ which being interpreted is,^^ God with us. 24 Then Joseph being raised ^^ from sleep did ^" as the angel of 25 the Lord had bidden 1* him, and took unto him his wife : And knew her not till she had ^^ brought forth her first-born son : ^^ and he called his name^ JESUS. s ^ His mother Mary having been betrothed ^ And * privately, or secretly ^ an ^ begotten ^ for it is he that ' hath come to pass ^ by the Lord through the prophet ^ the ^0 Immanuel ^^ which is, being interpreted ^^ And Joseph arose ^* and did ^* commanded ^^ omit had ^® a son Luke i. 27. Luke i. 35. Deut. xxiv. I. Matt. xix. 8. Luke i. si; 11. 21. John i. Acts iii. 39. 26; xiii. 23. IsA. vii • 14. Comp. vers 16, 18. Contents. The circumstances preceding the her vindication by means of a dream ; Joseph's Nativity: Mary, doubted by her betrothed hus- faith; the name in accordance with prophecy; band ; his design of putting her away privately ; the actual birth. As the sinless second Adam, Chap. I. 18-25.] THE GOSPEL ACCORDING TO MATTHEW. 31 and as the Saviour of men, Jesus could not come into the world by ordinary human generation, but by a new creative act of God, or the supernatural agency of the Holy Ghost. Sin is propagated by generation, the active agency of man ; and what is born of the flesh is flesh. God formed the first Adam of the mother earth, the Holy Ghost formed the second Adam out of the flesh of a pure virgin. Even the heathen had a dim conception that the ideal of the race could not be realized without su- pernatural generations of sages and heroes from a pure virgin (Buddha, Zoroaster, Romulus, Py- thagoras, Plato). The heathen myths are carnal anticipations of the mystery of the Incarnation. Ver. 18. The birth of Jesus Christ. Same word as in ver. i ( 'generation '). Here it means * origin.' The more usual word implies a ' beget- ting ' ; the choice of this word indicates something peculiar in this birth, as does the form : ' Abraham begat Isaac,' etc., etc. ; ' the birth of Jesus Christ, however, was in this wise.' ' For,' in the next clause, implies : there is need of a particular account, for the circumstances were peculiar. The best critics, however, omit the word. — His mother Mary having been betrothed to Joseph. ' Betrothed,' not yet ' espoused.' The betrothal was previous to the discovery. After betrothal unfaithfulness on the part of the woman was deemed adultery. — Before they came together, lived together in one house as man and wife. — She was found. Perhaps by herself, according to the revelation made to her (Luke i. 26 ff.). If this verse points to a time after her return from visiting Elizabeth (see notes on Luke i. 39 ff.), her condition would soon be apparent. — Of the Holy Ghost. A. statement of fact, not a part of the discovery, or Joseph would not have been perplexed. The Third Person of the Trinity is meant. Comp. Luke i. 35. ' Conceived by the Holy Ghost, born of the Virgin Mary,' is an arti- cle not only in our Apostles' creed, but in nearly all other creeds of the ancient Church. On the other hand, neither the Scriptures nor the early Church know anything of the supernatural, im- maculate conception of Mary. Christ is the sole, the absolute exception to the universal rule of sinfulness ; a miracle in history. Ver. 19. Joseph, according to the Jewish law, her husband. Comp. ver. 20; Gen. xxix. 21; Deut. xxii. 24. — A just man, a man of upright- ness. His conduct does not compel us to accept the sense : a kind man. He was influenced by justice. Mary had possibly told him of the rev- elation made to her : he was just in giving her a hearing, and then, in consequence, in not wishing to make her a public example. At the same time, justice led him, as a Jew, to the intention of put- ting her away, though privately. The former phrase is the more remarkable, since such justice is rarely exercised to one in the situation of Mary. So higir a regard for the honor and reputation of a woman is most rare in Eastern countries. Mary's strong faith may have influenced him also. — Not willing expresses the mere wish ; was minded, the intention ; a distinction not al- ways recognized in discussing this passage. — Privately. In the conflict between his sense of right and his regard for Mary, he chose the mid- dle way of private divorce. The eternal Son of God exposed himself, at his very entrance into the world, to the suspicion of illegitimacy ! One chosen to be His mother was suspected of un- faithfulness by her husband ! — The two kinds of divorce among the Jews. The private divorce here spoken of consisted in giving the wife a bill of divorce (Deut. xxiv. 1-3 j Matt. xix. 8), with- out assigning a reason for it. The public divorce would have involved the charge of adultery, and consequent punishment, stoning to death. By preferring the former, Joseph exhibited not only kindness but self-sacrifice, since her condition, when publicly known, would be reckoned his disgrace. Ver. 20. But while he thought on these things. As ' a just man,' he was pained and grieved, yet not having entirely lost confidence in her, he thought the matter over ; then came the deliver- ance from doubt. An honest doubter will obtain light, but not he who gives way to passion. Man's extremity', God's opportunity. — An angel of the Lord. Gabriel had appeared to Mary ; here the angel is not named. Angels, who are ' minister- ing spirits,' appeared to reveal God's will before the coming of Christ. Since the full revelation of the One Great Mediator, the necessity for their appearance has ceased. The phrase, ' The an- gel of the Lord,' in the Old Testament, often re- fers to the Second Person of the Trinity, but this is certainly not the case here, where the definite article is not used. The revelations to Joseph in the Old Testament, and Joseph in the New, were always made in dreams. ' The announcement was made to Mary openly, for in Mary's case faith and concurrence of will were necessary ; the com- munication was of a higher kind, and referred to a thing future' (Alford). — Thou Son of David. A fitting title in view of the communication to be made. — Fear not, either for yourself or for her. — Mary thy wife. He is reminded that she is le- gally his wife. — Begotten, rather than ' con- ceived,' since Joseph is referred not so much to Mary's state as to its cause. Verse 21. Jesus. Comp. ver. i. — :For it is he, alone, that shall ^ve his people. Joseph, prob- ably, understood this as referring to the Jews ; but the phrase, from their sins, spiritualizes the people as \vell as the salvation. Not temporal deliverance, nor mere legal justification, but ac- tual salvation from sin as a polluting power in our nature. In the revelation to Mary the glory of Messiah is spoken of; here his saving power; not because she needed salvation less than Joseph, but because he was troubled by doubts regarding her, and now he is told that wfiat he in his doubt deemed sin was the means of salvation from sin. The words ' He ' and ' from their sins,' are em- phatic, pointing to the office and work of the Messiah. ' His people ' has no special emphasis ; they are those whom He saves from their sins. If men are not being saved from sin they have no evidence that they are of his people ; if, how- ever, in seeming tenderness of conscience, they are ever forgetting the Saviour in the thought of their sins, then they lose the force of this ante-natal gospel, this Divme statement, that He w^ho was born of Mary, the Person who lived in Judea, and He alone, can and does save us from our sins. Ver. 22. But all this hath come to pass. An explanation of the Evangelist, who everywhere points to the fulfilment of prophecy. — That, i. e., ' in order that.' The event fulfilled God's purpose as predicted, and therefore took place. The prophecy depends on the fact as purposed in the Divine mind. — Fulfilled. This word has its usual sense here as applied to prophecy. — By the Lord, who spoke through the JProphet, i.e., Isaiah (vii. 14). The writing followed the speaking. Ver. 23. The virgin, not a virgin. The pro- 32 THE GOSPEL ACCORDING TO MATTHEW. [Chap. II. 1-12. phetic spirit of Isaiah had in view a particular virgin, the mother of the true Emmanuel. The quotation is but slightly varied from the text of the Greek translation of the Old Testament called the Septuagint, in common use among the Jews at that time. All the variations are merely in form. Evidently the Evangelist considered these occurrences to be the first complete fulfilment of the prophecy of Isaiah. There had probably been a previous fulfilment in the days of Ahaz, viz., a sign given to him respecting the temporal deliverance of the kingdom of Judah. Some re- fer it to the wife of the prophet. But a higher reference is clearly involved. The language of the prophet (Is. vii. 13) indicates something more important, and what then occurred presents in many points a type of what is now spoken of. The Old and New Testaments are related to each other as type and antitype, prophecy and fulfil- ment, preparation and consummation. The New Testament writers do not, however, use the Scrip- tures by way of accommodation ; whenever a pas- sage is explained by them as having a second ful- filment, as in the present case, that fulfilment is in accordance with the first, only fuller, broader, more spiritual. Whether the prophets themselves were conscious of this fuller sense is immaterial ; for our passage tells of what ' was spoken by the Lord through the prophet.' — Which is, being in- terpreted. This indicates that the whole explan- ation is that of the Evangelist, not of the angel. — God with us. Applied to Christ in the highest and most glorious sense : God incarnate among us, He is still Immanuel, God with us ; once He came among men and identified himself with them; now He saves men and identifies them with Himself. Ver. 24. Then Joseph — did. He believed, therefore he obeyed. Thus early in the Gospel is obedience represented as the fruit of faith. Ver. 25. Knewhernot. A Hebrew form for conjugal cohabitation ; comp. Luke i. 36. — A son. The words answering to ' her ' and ' first-born ' are omitted by some of the best authorities. They may, however, have been left out to support the doctrine of the perpetual virginity of Mary. In Luke ii. 7, the phrase is genuine beyond a doubt. It does not of itself prove that Mary had other children, nor does till of necessity imply this. Yet Matthew, with the whole history of Christ before him, would scarcely have used the expression, had he held the Roman Catholic no- tion of the perpetual virginity. It would have been easy to assert that by saying : he never knew her. Many Protestant commentators sup- pose that the genealogy of David found its end in Christ, and that Mary could not have given birth to children after having become the mother of the Saviour of the world. But this is a mat- ter of sentiment rather than a conviction based on evidence. ' The brethren of our Lord ' are frequently mentioned (four by name, besides sisters), in close connection with Maiy, and ap- parently as members of her household. They are nowhere called his cousins, as some claim them to have been. They were probably either the children of Joseph by a former wife (the view of some Greek fathers), or the children of Joseph and Mary (as now held by many Protestant com- mentators). To the first view the genealogy of Joseph seems an insuperable objection ; for the oldest son by the former marriage would have been his legal heir, and the genealogy out of place. The question, however, is complicated with other exegetical difficulties and doctrinal prejudices. The virginity of Mary up to the birth of Jesus is here the main point. The whole subject is fully discussed by Lange and Schaff in the English ed. of Lange's Commentary, Mat- thew, pp. 255-260. Chapter II. 1-12. The Visit and Adoration of the Magi. 1 A ] OW "when Jesus was born in Bethlehem of Judea in the ■i ^ days of Herod the king, behold, there came wise men^ 2 from the east to Jerusalem, saying. Where is he that is born * King of the Jews .-• for we have seen ^ " his star in the east, and 3 are come to worship him. When Herod the king had heard 4 these things^ he was troubled, and all Jerusalem with him. And when he had gathered ^ all the chief priests and scribes of the people together,^ he demanded ^ of them where Christ ^ should 5 be born. And they said unto him, In Bethlehem of Judea : for 6 thus it is written by the prophet, ''And thou Bethlehem, in ^ the land of Juda,^ art not the least among the princes of Juda :^ *for a LuKB ii. 4- 7- b Chap. xxi. S; xxvii. ii Is. ix.6, 7. Jer. xxiii. 5 ; XXX. 9. Luke xix. 38 John i. 49. c Comp. Num. xxiv. '7- d MiCAH V. 2. e John vii. 43, * Magi 2 saw * And gathering together ' or the Christ * And when Herod the king heard it ^ omit together ^ inquired ^ omit in ^ Judah C«AP. II. I-I2.] THE GOSPEL ACCORDING TO MATTHEW. out of thee shall come ^^ a Governor, -^that shall rule ^^ my people/ 7 Israel. Then Herod, when he had privily called ^^ the wise men,i inquired of them diligently ^^ what time the star appeared. 8 And he sent them to Bethlehem, and said. Go and search dili- gently for ^'* the young child ; and when ye have found him, bring me word again,^^ that I ^^ may come and worship him also. 9 When they had heard the king, they departed ; " and, lo, the star, which they saw in the east, went ^^ before them, till it came to and stood over where the young child was. When they saw 11 the star, they rejoiced with exceeding great- joy. And when they were come ^^ into the house, they saw the young child with Mary his mother, and fell "^^ down, and worshipped him : and when they had opened ^i their treasures, ^ they presented g 12 unto him gifts i^^ ''gold, and frankincense, and myrrh. And a being warned of God ' in a dream that they should not return to Herod, they departed -^ into their own country another way.^ 1° come forth ^^ shall be the shepherd ^^ Then Herod privately called 13 and learned of them exactly ^* inquire exactly concerning 15 omit again ^^ I also, omitting also at the end ^'^ ' went their way IS went on " And coming -" substitute a semicolon after mother ; arid itisert they before fell 21 opening '^'^ ( , ) instead of{\) "^ or withdrew 2* or by another way into their own country 33 Is. xl. II. Ezek. xxxiv. 23. Ps. Ixxii. 10 Is. Ix. 6. chap. i. 2a xxvii. 19. Gen. XX. 6. xxxi. II. Num. xiv. d. Job xxxiii IS- The Date of our Lord's Birth. See In- troduction, § 8, pp. 16, 17. The visit of the Magi, while it does not determine the year of the birth of Christ, fixes a date before which it must have taken place. Herod was alive when Jesus was born (vers. 3-12), and therefore A. u. c. 750 is the latest date which can be assigned to the Nativ- ity (see ver. 7). The other chronological data are, (i) the age of Jesus at the date of His baptism (Luke iii. 23) ; (2) the list of rulers named in Luke iii. i ; (3) the saying of the Jews at the first Passover after our Lord's baptism (John ii. 20) : ' Forty and six years was this temple in building,' etc. To this some add (4) the remark of Luke respecting Zacharias (Luke i. 5): 'of the course of Abijah ; ' (5) the appearance of the star (see ver. 2). It will appear from a reference to the notes on the various passages cited, that the more definite statements may be used to sup- port the view which places the birth of Jesus at the close of A. u. c. 749, or at the beginning of 750. It is true none of them are decisive ; yet on the other hand the arguments used against this view rest on the statements (such as 4 and 5) which are far from presenting assured chrono- logical data. As much confusion exists in the minds of some in consequence of the reckoning from two eras, we insert a list of corresponding years. It should be carefully noted that the num- bers are ordinal, standing for ' first,' ' second,' etc. A. u. C. 749 750 751 752 753 754 755 B. C. 5 4 3 2 I I 2 A. D. If we fix the date at the close of 749, the com- mon era is four years too late, not five, since we reckon from the close of the fifth year. See on Luke ii. 8, in regard to the time of the year. But whatever be the date, the Saviour appeared VOL. I. 7^ in ' the fulness of the time ' (Gal. iv. 4). The visit of the Magi is of itself an indication that the preparation for the coming of the Messiah was now complete. ' In the first chapter, the Evan- gelist points out the part which the Jewish people had in connection with the Messiah. Christ's genealogy and His birth from the Virgin show that salvation was of the Jews. The second chap- ter, which records the arrival of the Magi from the East, presents the interest of the Gentile world in Christ. The Magi are, so to speak, the repre- sentatives of those pious Gentiles whose names are recorded in the Old Testament Thus the first chapter of our Gospel illustrates the hereditary blessing as contrasted with the hered- itary curse ; while the second proves, that al- though the heathen were judicially given up to their own ways, there was among them in all ages a certain longing after, and knowledge of, the Saviour (Rom. i.).' Lange. Contents. Matthew-tells none of the details of the Nativity (see Luke ii. 1-20), and makes no al- lusion to the fact that Joseph and Mary had pre- viously resided in Nazareth. See next section. He brings into the foreground Joseph, while Luke tells of Mary. This difference, so far from being incompatible with the accuracy of both, is an evidence of truthfulness. Each chooses those facts which best accord with his purpose. The pictures are taken from different points of view ; only real objects can be thus presented. In this chapter the Evangelist has grouped those events which further demonstrate the Messiahship of Jesus. The infant Saviour is recognized by rep- resentatives of the heathen world, in a state of expectancy ; Judaism, with its better founded ex- pectations, is hostile. The close connection of 34 THE GOSPEL ACCORDING TO MATTHEW. [Chap. II. 1-12. the facts, narrated in this chapter, is peculiar to Matthew. The visit of the Magi excites the suspicion of Herod ; this suspicion leads to the murder ; the murder to the flight into Egypt ; and then to the return to Nazareth instead of Bethlehem. Science (astrology) and history, na- ture and revelation, all point to the future great- ness of the child. Prophecy directs whither the star leads ; the Magi meet the dead orthodoxy of the Jews ; the frightened ruler would defend himself with the sword against the ' born King of the Jews,' but the King ;s miraculously deliv- ered. The visit of the Magi is profoundly sig- nificant : they were the forerunners of Gentile converts, and the whole occurrence foreshadows the reception given to the gospel in apostolic times. This section is the Gospel for the Epiph- any, or Christ's manifestation to the Gentiles. Other events have been connected with the day, called also the Festival of the Three Kings (see on ver. i ). Ver. I. Now wflen Jesus was bom. Seecnap. i. 25. Further details are given in Luke ii. 1-21. The visit of the shepherds had already taken place, the presentation in the temple was either shortly before or atter this visit of the Magi. — Bethlehem of Judea. A small town situated on the crest of a small hill about six miles south of Jerusalem. The present inhabitants (about 5,000) all belong to the Greek church. The name means : house of bread, probably given on account of its great fertility. It is called Bethlehem Judah (Judg. xvii. 7, 8; I Sam. xvii. 12) to distinguish it from another town in Galilee (tribe of Zebulon) of the same name; also Ephrath (Gen. xxxv. 19; xlviii. 7) and Ephrata (Mic. v. 2) ; also 'the -^ity of David' (Luke ii. 4), because his birth-place (Ruth i. I-19; I Sam. xvi.). Its insignificance and its honor are contrasted in the prophecy (Micah V. 2) quoted by the scribes (ver. 6). — Herod the Mng, generally called in history Herod the Great, the son of the Edomite Antipater by an Arabian mother. Antipater, who was made procurator of Judea by Caesar, appointed his son governor of Galilee at the age of fifteen. Herod was made tetrarch by Antony, but driven away by Antigonus, a Maccabcean prince. Fleeing to Rome, he was there crowned king of Judea by the Senate, through the favor of Antony, and by the help of the Romans actually obtained the throne. Securing the favor of Augustus he reigned thirty-seven years. A skilful ruler, fond of architectural embellishment, but extremely cruel and jealous, being charged with the murder of his wife and three sons. He died at the age of seventy, shortly after putting to death the third son, in the 750th year of Rome. This date shows that the birth of Christ must have taken place at least four years before the common era. For forty days before his death he was at Jericho and the baths of Calirrhoe, hence the events mentioned in this section must have occurred before that time. He was the first ruler of the Jews who did not acknowledge the rights of the Messiah. The Asmonean princes all did. Before the death of him who had been foisted on the throne by Ro- man enactment, one was ' born King of the Jews,' in accordance with Gen. xlix. 10. Magi, sages. Originally a class of priests among the Persians and Medes, who formed the king's privy council, and cultivated astrology, medicine, and occult natural science. They are frequently referred to by ancient aufhors. After- wards the term was applied to all Eastern philos- ophers ; and there were many in more Western countries who made astrology and the like their trade ; for example, Simon Magus and Elymas the sorcerer. Hence the term ' magician ' has a bad meaning, not implied in the word ' magi,' from which it is derived. The tradition that the Magi were three kings (Caspar, Melchior, and Balthazar) appears to have arisen from the num- ber of their gifts, and from the prophecy in Is. Ix. 3. The earlier fathers speak of them as twelve and even fifteen in number. They are justly regarded as the first fruits and representa- tives of heathen converts to Christianity. Hence the festival of Epiphany (Jan. 6), also called ' the three kings,' celebrating Christ's manifestation to the Gentiles, though originally instituted for a wider purpose, was very early associated with this visit of the Magi, and celebrated as a missionary festival. The date of the visit was probably more than twelve days after the birth of Jesus. — From the east. Either : they came from the east, or : their home was in the east. The latter is the more probable meaning, and would imply the former. 'The east' may refer to Arabia, Persia, Chaldea, or more remote countries. In all these astrologers were found, and in all there was an expectation of some great deliverer to come about this time, derived, as is supposed, from the proph- ecy, Dan. xiv. 24. Comp. the Star of Jacob in Balaam's prophecy. Numb. xxiv. 17. Persia or Mesopotamia was probably their residence. The way was doubtless long, but they found Christ, while those nearer Him had not even looked for Him. The hope of a Saviour was given to the Jews as a chosen race, but the same hope was given to chosen individuals among the Gentiles. Comp. the many instances in Old Testament history. — To Jerusalem. At the cap- ital they looked for the King, or for tidings of him. For a description of the city, see map and Bible dictionaries. The ^cavations of the Pales- tine Exploration Fund tend to alter the commonly received views in regard to some of the localities. Ver. 2. Where is he that is born King of the Jews? Confidence is implied in the question. The word ' born ' is emphatic ; the one sought was not only newly born, but a born king, not one placed on the throne by accident. The question involves a deeper meaning than the magi de- signed. A born King of the Jews is the hope of the Gentiles also, according to the promise now so widely fulfilled. — For we saw. They prob- ably had not seen it all along their journey, cer- tainly not while in Jerusalem. — His star. Comp. Zumpt on the year of our Lord's birth ; Up/nun on the star of.Bethlehem. The event was worthy of such a display of power. Explanations: (i) A meteor or a comet. Improbable. (2) A mi- raculous star appearing for their guidance, and then disappearing (seen by them only, as some think). (3) A remarkable conjunction of the heavenly bodies, viz., of the planets Jupiter, Sat- urn, Mars, and an extraordinary star. First proposed by the devout astronomer Kepler. Ju- piter and Saturn were conjoined in the year of Rome 747, and seen twice (May 20 and Oct. 27), Mars was added in the following spring. In 1603 a fourth star was in conjunction. It is sup- posed that this occurred at that time also. The recent astronomical calculations on this subject' have been verified at the Greenwich Observatory. ' Abarbanel, a Jew of the fifteenth century, speaks of the same conjunction as occurring before the birth of Moses, and found in its recurrence in his Chap. II. 1-12.J THE GOSPEL ACCORDING TO MATTHEW. 35 day (a. d. 1463) a sign of the speedy coming of the Messiah.' Astrologers would attach more importance to such a conjunction than to the ap- pearance of a new star, hence the phenomenon must have been noticed by the Magi. The Greek word usnd, however, points to a single star, and the date is two years earlier (b. C. 7) than that in which Christ is generally supposed to have been born. These difficulties are not in- superable, however. (4) The expectations of the Magi were aroused by the remarkable conjunc- tion, and their watching was rewarded by the sight of the miraculous star. This is, perhaps, the best theory. It recognizes the astronomical fact, and teaches even more fully the lesson that the expectant study of nature leads to the discov- ery of the supernatural. Equally with the last view it shows us the Magi, because earnestly seek- ing the Messiah, led to Him by nature, by science, if astrology can be so termed. God can use the imperfect researches of men, and blesses investigations which fail of obtaining the whole truth ; otherwise modern science would be un- blessed no less than astrology. Astrology did not, at all events, prevent them from recogniz- ing ' His Star.' Among ancient nations there was a general belief, that strange phenomena in the sky betokened important events, especially the birth of great men. A sign in heaven will precede the second coming of Christ (chap. xxii. 30). — In the east. Seen by them in Eastern countries, or seen in the eastern sky. The first was certainly the fact, but the second is the prob- able meaning here. Some explain it as meaning : *at its rising,' but this is hardly borne out by the language. — And have come to worship him. No doubt in the sense of religious adoration. Gen- tiles would hardly travel so far merely to render the homage usually accorded to earthly kings. Ver. 3. Herod the king; the reigning king — was troubled, fearing for his throne, as might be expected from his jealous disposition. — And all Jerusalem with him. Either : at the same time with him, or : because of him, knowing his cru- elty. Many may have dreaded the Advent of the Messiah, either from stings of conscience or from dread of the troublous times which were expected to attend his coming. If the tyrant tremble, all his surroundings tremble with him. Unbelievers, in times of danger, are often the most supersti- tious. Those who do not believe in God, believe in ghosts or idols. Ver. 4. All the chief-priests. Probably not a formal meeting of the Sanhedrin, since to this belonged the ' elders ' also, who are not mentioned here. Literally : ' high priests.' It includes, be- sides the one actual high-priest, those who had held the office (for the Romans often transferred it, contrary to the Jewish law), and, perhaps, the heads of the twenty-four courses of priests. — Scribes of the people. The successors of Ezra, the official copyists of the Scriptures, who natur- ally became its expounders. These two classes were the proper ones to answer Herod's ques- tion. — Where the Christ should be born. An ac- knowledgment that the Messiah had been prom- ised by God. Herod's subsequent cruelty was a defiance of God. The scribes knew the letter, but not the spirit of the Scripture. The Magi, with less knowledge but more faith, were nearer the truth. The indifference of the former was hostility in the germ. Ver. 5. For, They speak of the prophetic declaration as decisive. — It is written. It has been written and still remains on record. — By (literally, through) the prophet (Micah v. i, 2). As the prophecy was well knov/n the name is not given. Ver. 6. And thou Bethlehem. .. Freely quoted from the Greek version (the Septuagint)'then in common use. The Hebrew is literally : ' But thou Bethlehem Ephratah, too small to be among the thousands of Judah [/. e., the towns where the heads of thousands resided, the chief towns of the subdivisions of the tribes] : but of thee shall come forth unto me one who is to be ruler in Israel.' The variations are undoubtedly in- tentional and explanatory. It is not evident whether the passage was quoted by the scribes, or inserted as an explanation by Matthew. In- stead of Ephrata, we find 'the land of Judah,' and instead of ' too small to be among ' we have 'art not the least,' which is a sort of question in- troducing the insignificance of the place, and im- plying its moral greatness as the birthplace of the Messiah. Bethlehem was not among the chief towns of Judah in the list given. Josh, xv, 59. — Princes is, according to a usual figure, put for the towns where the princes, or heads of thousands, lived. — For gives the reason for the greatness in spite of the insignificance. — Shall be the shepherd. This includes both ruling and feeding ; the meaning is : shall be a careful and affectionate ruler. Ver. 7. Privately. This indicates his evil purpose, and is quite characteristic of political suspicion. — Learned of them exactly. He prob- ably drew some inference from what they told him, and took measures accordingly. — What time. This implies how long it had appeared, quite as much as, when it appeared. Ver. 8. Contains his deceitful command. It was a lie diplomatic, based on the truth, for he sent them to Bethlehem. Ver. 9. They went their way- The interview seems to have taken place in the evening, and they set out immediately afterwards, but night travelling is customary in the east. — Lo, the star, etc. The theory of a miraculous star easily ex- plains the statement of this verse, and if we were told that the star stood over the house, then no other explanation will suffice. The expression, where the young child was, may, however, refer to Bethlehem. The astronomical theory thus ex- plains the passage : The most remarkable con- junction of Jupiter and Saturn took place in May, and would be visible before sunrise (2. e., in the east), five months afterwards, a sufficient time to perform the journey ; another conjunction took place which would be visible near the meridian shortly after sunset. If then they set out in the early night this phenomenon would be apparent in the direction of Bethlehem. Being near the zenith it would seem to go before them on their way. Supposing, then, the standing of the star to mean its reaching its zenith, there would be about sufficient time to reach Bethlehem, for the calculations show that the planets were at the zenith one and a half hours after sunset. The time of year, according to this view, was Decem- ber 5. Ver. 10. When they saw the star. This shows that for some time, at least, they had not seen it. — They rejoiced with exceeding great joy. Lit- erally, 'rejoiced a great joy exceedingly.' The re- appearance of the star indicated to them their success and the truth of then- calculations The joy, however, was not at the standing of the star. 36 THE GOSPEL ACCORDING* TO MATTHEW. [Chap. II. 1-23 but at its appearing again, hence miraculous guid- ance is not necessarily implied. Ver. II. The house. Probaoly not the place where Jesus was born, but temporary lodgings, in which they remained until ' the forty days of puri- fication "were accomplished. If the event falls within that period it would be easy to find the house, since the story told by the shepherds would not be so soon forgotten in a little place like Bethlehem. — With Mary, his mother, not ' Mary with her child' (as the later Mariolatry would have it). The same order occurs in vers. 13, 14, 20, 21. Joseph seems to have been absent. — And they feU down and worshipped him, and Him alone. The worship was more than the usual reverence to kings, or the journey of the Magi would seem unaccountable (comp. ver. 2) — Opening their treasures. The bags or boxes con- taining their treasures. — Gifts to a superior sov- ereign were usual in the East. — Gold, Offered chiefly to kings and gods — Frankincense. A resinoij^ transparent gum of bitter taste and fra- grant odor, used in sacrifices and temple worship, distilled from a tree in Arabia and India. — Myrrh. An aromatic gum, produced from a thorn-bush, indigenous in Arabia and Ethiopia, but growing also in Palestine, used for fumigation and for improving the taste of wine, but especially as an ingredient of a very precious ointment. The Greek word is s7/iyrna. These gifts were costly, but give no clue to the home of the magi, nor do they indicate their number or rank. The holy family were thus providentially sup- plied with means for the journey to Egypt, and for the purification of Mary. Strangers from a distance must be the instruments of providing foi the born King of the Jews ; the promised Mes- siah supported in his poverty by heathen. Offer- ing to the Lord what we have ; He knows how to put it to the very best use. These heathen show how the sight of Christ not only leads earnest hearts to worship, but willing hands to give. Ver. 12. Being warned of" God. probably they had asked guidance, because they suspected Herod's double dealing. They obtained guid- ance in a dream, or by dreams. — They departed, or 'withdrew.' — By another way. Avoiding Je- rusalem, to which they would naturally have re- turned, wherever their own country might have been. — Their own country. Still indefinite. The brief story of this episode thus ends. Superstition has founded legends upon it ; faith finds many lessons in it. Heaven and earth move, as it were, about the holy child as their centre ; He is so remote, so hidden, so disowned,, yet near, discovered and acknowledged by those who seek Him ; their search is helped not only by Scripture, but by nature and the most imper- fect science ; the awakening faith of the Gentiles- and the slumbering unbelief of the Jews. The star of Bethlehem is a beautiful symbol of the nobler aspirations of heathenism and of every human soul toward the incarnate God to whom it points and over whom it abides. The Magi, like Melchizedek and Job, open to us a vista oiF hope respecting the salvation of many who live outside the visible church and removed from the ordinary means of grace. 13 Chapter II. 13-23. The Flight i?tto Egypt A ND ^ when they were departed, behold, the^ angel of the Lord appeareth to Joseph in a dream, saying. Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word : ^ for Herod will seek 14 the young child to destroy him. When he arose, he* took the young child and his mother by night, and departed into Egypt : 15 And was there until the death of Herod : that it might be ful- filled which was spoken of the Lord "by the prophet,^ saying, aHos. xi. » Out of Egypt have^ I called my son. 1 6 Then Herod, when he saw that he was mocked of the wise men, "^ was exceeding wroth, and sent forth, and slew all the children ^ that were in Bethlehem, and in all the coasts ^ thereof, from two years old and under, according to the time which he had dili- 17 gently inquired 1° of the wise men." Then was fulfilled that which was spoken * by Jeremy ^^ the prophet, saying, ajkr.xxxi. is ^ Now 2 an ^ I tell thee 5 by the Lord through the prophet ' trrfled with {or lightly treated) by the Magi * borders ^° exactly learned * And he arose and * otnit have * male children ^1 Jeremiah Chap. II. 13-23.] THE GOSPEL ACCORDING TO MATTHEW. 37 18 In Rama was there a voice heard,^^ Lamentation, and ^^ weeping, and great mourning, Rachel weepingy;c ^/i^l} Viper. His death (thus bruising his heel). — Who warned you 1 Intimated to you, gave you a hint of. John expresses surprise that such as they could take the hint. — To flee, i. e., to attempt to es- cape, as they were professing to do, or were ac- tually doing. If the first be the sense, then John doubted their sincerity ; if the latter, he would insist on thorough work. — The wrath to come, or', the coming, impending wrath of God, here identified with punishment itself. Foretold by Malachi (iii. 2 ; iv. 5), in connection with the forerunner of the Messiah. Hence troublous times were anticipated. The fear of these times rather than of the future judgment moved the Pharisees and Sadducees, while John himself foretold the fate of the Jewish nation as part of the 'impending wrath.' Ver. 8. Bring forth therefore. ' Therefore,' i. e., if you are really fleeing as you profess to be, then bring forth fruit (the singular is found in the original) worthy of repentance (or, iw/r re- pentance). The fruit or result, worthy of repen- tance, implies a good tree to produce the fruit. The germ of the great gospel truth : ' Ye must be born again,' since natural birth, or descent from Abraham (ver. 9), did not insure the worthy fruit. Ver. 9. Think not to say, or, ' that you may say.' Do not say, nay, do not think that this is a plausible defence, even within yourselves, in your own hearts : We have Abraham to our father, or ' for a father,' i. e., we shall escape, or be saved, because we are natural heirs to the promise made to him. This was the Jewish boast, the Jewish error ; John's preaching went to the heart of the matter. —For. The reason the Jewish boast was not valid. — God is able of (or, 'out of) these stones, i, e., lying loose on the banks of Jordan, where the words were uttered — sarcastic. No figurative reference to heathen, or to monuments. — To raise up children unto Abra- ham. Very emphatic. God could create others to take their place as heirs of the promise. Prob- ably a reference to the spiritual offspring of the patriarch (Rom. iv. 16; Gal iii. ^). John, either consciously or unconsciously, predicts the call- ing of the Gentiles. Spiritual succession not de- pendent on natural or ecclesiastical (even ' apos- tolic') succession. Ver. 10. And even now, while I am speakmg. — The axe is lying at the root of the trees. The figure of verse 8 (' fruit ') is carried out. The axe 44 THE GOSPEL ACCORDING TO MATTHEW. Chap. III. 1-12. (Divine judgments) has not been applied as yet, but is ready for use, implying that ' the trees ' were unfruitful, or of a bad kind. A striking declaration of imminent destruction. — Therefore, because of the position of the axe. — Bringeth not forth good fruit. There may be blossoms, professions, and yet no fruit, or the fruit may be bad. — Is hewn down. Not ' will be ; ' the present tense repre- sents a certain and immediate future action, or a general law of the ' kingdom ' which John heralded. — Into the fire, continued figure, set- ting forth the effect, God's wrath. Ver. II. I indeed. Contrast between himself and the One he heralded. He was not the judge ; the Messiah would be. — With (literally ' in ') water. The person baptized stood in the water as the most convenient place, and may have been im- mersed, or the water was taken up and poured on his head. — Unto, /. e., with a view to repent- ance. — He that cometh after me, the Messiah ; assuming his speedy appearance, and that the hearers also expected him. — Mightier. In him- self stronger and about to exert that strength. — Whose sandals I am not worthy to bear. Sandals were fastened with a strap ; comp. Mark i. 7, where there is a reference to unloosing this strap, here to carrying the sandals away after being un- loosed. To perform for the Messiah this menial office of the meanest slave, was too honorable for one to whom all J.udea resorted. This unex- ampled humility was stronger evidence of true greatness than the power he exerted as a preacher. A fit fore- runner of the ' meek and lowly ' Messiah. Here the official superiority of Christ is spoken of, the superiority of nature is declared in the Gospel according to John, chap. i. — He shall baptize you. Christ himself did not baptize (John iv. 2). The contrast is between John's baptism unto repentance, and the spiritual power which Christ would give (not the Christian rite), for full and entire salvation. The sec- ond baptism is figurative ; hence nothing is suggested for or against the identity of John's baptism and the Christian rite. — With, liter- ally, 'in.' The parallel passage (Mark i. 8), makes it doubtful whether the literal sense is to DC adhered to ; see below also. — The Holy Ghost. The third person of the Tr.nity ; not a contrast between external water and internal spirit. — Fire. ' With ' is not to be supplied. Some re- fer this to the fire of judgment, as in ver. 12; but the close connection with what precedes, and the actual appearance of ' fire ' on the day of Pentecost (Acts' ii. 13), favor a reference to the powerful and purifying influences of the Holy Spirit (Is. iv.' 4; Jer. v. 14; Mai. iii. 2). 'In' must not be pressed in either case, since the Holy Ghost is represented as poured out, and the fire on the day of Pentecost came down upon the disciples. Ver. 12. Whose winnowing-shovel, etc. Anew figure, including a reference both to the saved and the lost ; ' the axe ' referred to the latter alone. The 'winnowing-shovel,' for separating the chaff and the wheat, was ready for use, in his hand, and thus equipped, he will cleanse thoroughly (from one end to the other) his threshing floor. The threshing floor was a cir- cular space on the farm, either beaten hard or paved, where the grain was trodden out by oxen or horses. The threshing floor of the Messiah becomes larger as the course of history moves on. The thorough cleansing of the floor itself will be completed when the end of the world comes, but the process of winnowing is included, i. e., the disciplinary and punitive leadings of God with men. — And he will gather. The punctua- tion of the common version should be altered. The cleansing process is spoken of first in gen- eral, then the twofold result is set forth in con- trasted clauses. — His wheat, the fruits of the husbandry, the persons saved, hence ' His.' — The garner, the storehouse ; either the kingdom of heaven on earth, or heaven itself, probably both, since Christ's salvation includes both words. — The chaff, the refuse, not ' His,' when separ- ated will be burned up. As in the case of the ' wheat,' persons are meant, and the punishment may begin, like the blessing, in this world. — Fire unquenchable. The violent, uncontrollable blaze of a straw fire is the figurative representa- Threshing Floor. tion of an awful reality. Once begun, the 5ery judgment continues, until the unquenchable fire of Gehenna is kindled. Chap. III. 13-17.] THE GOSPEL ACCORDING TO MATTHEW. 45 a Mark i. 9- II ; Luke iii. 2_i, 22. b Chap. ii. 22. Chapter III. 13-17. The Baptism of Jesus ; the Attestation of the Father and the Holy Ghost. ^3 ""T^HEN cometh Jesus *from Galilee to Jordan ^ unto John, 14 X to be baptized of^ him. ' But John forbade^ him, say- ing, I have need to be baptized of ^ thee, and comest thou to 15 me.'' And^ Jesus answering said unto him. Suffer it to be so now : ^ for thus it becometh us to fulfil all righteousness. 16 Then he suffered^ him. And Jesus, when he was baptized, went up straightway out of ^ the water : and, lo, the heavens were opened unto him, and ''he saw the Spirit of God de- 17 scending like ^ a dove, and lighting ^ upon him: And lo a voice from heaven,^^ saying, ^ This is my beloved Son, in whom I am well pleased. ^^ c John i. 32, 33- d Chaps. xiL 18 ; xvii. 5. 1 the Jordan "^ \>y ^ would have hindered * But 5 Suffer it now ^ suffereth "^ from ^ as 8 coming (and is of doubtful atith or ity) ^"^ out of the heavens 11 in whom I was well pleased, or more literally, in whom I delighted. Contents. The culmination of the ministry of John in the baptism of Jesus. The accompany- ing attestation : to John, a revelation that this was the Christ ; to Jesus his Messianic inaugura- tion. It therefore marks an epoch in the Gospel history, and doubtless in the consciousness of the God-Man Himself (see notes on vers. i6, 17). While fulfilling all righteousness (ver. 15), the well-beloved Son receives witness from the Father (ver. 17), and is baptized with the Holy Ghost (ver. 16). A solemn introduction into His public ministry. Ver. 13. Then. Probably about six months after John began to preach ; comp. ver. i — Cometh, as in ver. i, a coming forth into public view. — From Galilee, from His home in Nazareth, a long dis- tance. — To be baptized by him. Jesus who was sinless, came to a baptism 'unto repentance.' This condescension formed a part of the obe- dience to the Divine law (see ver. 15), rendered by Him as a member of the Jewish nation. The Jews were baptized in token of uncleanness, so He, ' numbered with the transgressors,' must needs go through the rites and purifications pre- scribed for them. This act closes the concealed life of quiet subjection and legal submission, open- ing the public life of mediatorial satisfaction. Hence He was baptized, both to fulfil all right- eousness and to receive the Divine attestation ; certainly not merely to honor John. Ver. 14. But John would have hindered him. Peculiar to Matthew. Began to hinder Him, by act rather than word. — I have need, continuous, habitual need. — Comest thou to me ■? A question of surprise, implying a recognition of Jesus as the Messiah. John's knowledge of Jesus was sufficient .to occasion the question. His subse- quent declaration (John i. 33): 'I knew him not,' does not contradict this. He had not yet received the sign from heaven that would en- able him to authoritatively proclaim Jesus as the Messiah. Compare the very decided decla- rations made by the Baptist immediately after- wards. Ver. 15. Suffer it now. The propriety of John's scruples is recognized ; but he was 'now ' or ' as yet ' the minister of the law, which Jesus must fulfil. The relation between them would soon be changed. — It becometh us. Both John in his office and Jesus in His. — Eighteousness. The requirements of the law, regarded as includ- ing all that is right. — Suffereth him. More than 'he baptized him'; Jesus was really the active person, since the rite was administered at His command and by His authority. Ver. 16. From the water. Mark : ' out of.' They probably stood in the water, but as both accounts do not so assert, this is not the essential fact. — And lo, the heavens were opened. How, cannot be explained. Doubtless some miraculous appearance in the sky. Lange even suggests that the stars appeared. ' Heaven, which was closed by the* first Adam, is opened again over the sec- ond.' — Unto him and he saw, i. e., Jesus ; though John also saw it (John i. 33). The two state- ments are not contradictoiy, but point to a real appearance, seen by both the persons who were concerned in this solemn inauguration. 'Unto Him ' m.ay also mean ' for him,' for his advan- tage. — The Spirit of God. Only a Person could be thus embodied. — Descending as a dove. Luke says, ' in a bodily form, as a dove.' This state- ment, in which all four Evangelists agree, is to be understood literally. A temporary embodi- ment of the Holy Spirit occurred to publicly inaugurate our Lord as the Messiah. The acci- dental, or even Providential, appearance of a red dove would not call for such marked mention in all four Gospels. The dove symbolizes perfect gentleness, purity, fulness of life and the power of communicating it. — Coming upon him. John (i. 32) says : ' it abode upon Him ; ' the outward 46 THE GOSPEL ACCORDING TO MATTHEW, [Chap. IV. i-ii. sign was temporary, the anointing was permanent. His active ministry now begins. The baptism with the Holy Ghost of One ' con- ceived by the Holy Ghost,' is a Divine mystery. In one light it was but the outward sign of that which wab His already. At the same time our Lord had a human development (comp. Luke ii. 40, 52 ; Heb. v. 8). It may aid us in apprehend- ing the fact that the Son of God became a real man, to regard this event as marking the age of maturity ; the attainment of the full consciousness of his nature and mission as the God-Man and Saviour. The time had come for Him to begin His official work, that time was marked by the visible sign of the Holy Ghost, here spoken of; the Divine Spirit now entered ' into some new relation with the Incarnate Son, with respect to the work of salvation, and the God-Man received some internal anointing for His work correspond- ing to the outward sign.' Ver. 17. And lo, a voice out of the heavens. Heard by all who stood by, as on the mount of transfiguration (chap. xvii. 5). — This is. A declaration to John that ' this is ' Hhe Messiah. Matthew, who pays special attention to the proof of the Messiahship of Jesus, probably gives the exact language ; Mark and Luke give the sub- stance : ' Thou art.' — My beloved Son, lit., ' My Son the beloved ! ' Used in a unique sense. No one else was or could be a ' Son,' or ' Be- loved,' as this Person was. The Divine nature and eternal Sonship of Christ are obviously im- plied. — In whom. This clause is taken from Is. xlii. I. See the direct quotation in chap, xii., 18. — I was well pleased. The clause might be paraphrased: 'On whom I fixed my delight.' This means perfect complacency. The original indicates a past time, not a continued state. The latter sense is a possible one, declaring the eternal good pleasure of the Father in the Son, but this would be only a repetition of the previ- ous declaration. The more grammatical sense points to the complacency of the Father in the Son, when He assumed the office of Mediator (comp. Eph. i. 4 ; John xvii. 24). Hence the ref- erence is to the past, not to the time of his bap- tism. His preexistence is implied, and the mean- ing is peculiarly appropriate in the circumstances. The Godhead eternally existing as Trinity was manifested, as Father, Son, and Holy Ghost, to us and for us in this occurrence, as throughout the economy of redemption. The revelation of the Trinity at the baptism of Jesus gives special significance to the formula of baptism: 'in' (or 'into') 'the name of the Father,' etc. By this attestation to his Sonship and Messiahship, Jesus was anointed as Prophet, Priest, and King. That such an occasion should involve miraculous events was to be expected. The supernatural be- comes the natural in the life of a IDivine human Person. Chapter IV. i-ii. The Temptation. "'' I ^HEN was Jesus led up of^ the Spirit into the wilder- « -L ness to be tempted of^ the devil. And when he had fasted * forty days and forty nights, he was afterward a hun- 1 gered.2 And when the tempter came to him, he said,^ If thou be * the Son of God, command that these stones be made ^ bread. But he answered and said. It is written, " Man shall c not live by bread alone, but by every word that proceedeth out of the mouth of God. ''Then the devil taketh him up ^ into *the holy city, and set- d teth him on a^ pinnacle of the temple. And saith unto him, lie thou be * the Son of God, cast thyself down : for it is written, ^ He shall give his angels charge concerning thfie : and in ^ / their hands they shall bear thee up, lest at any time ^ thou dash thy foot against a stone. Jesus said unto him. It is written again,^*^ ^Thou shalt not tempt the Lord thy God, g ''Again, the devil taketh him up into^^ an exceeding high /^ mountain, and sheweth him all the kingdoms of the world, and Mark i. 12, 13 ; LuKB iv. 1-13. Comp. Deut, ix. 9, 18 ; I Kings xix. 8. Deut. viii. 3- Luke iv. 9- 12. Chap, xxvii 53 ; Neh. PsA. xci. n Deut. vi. 16. Luke iv. s- 8. ^ by ^ And the tempter came and said to him ^ omit up '' the ® haply ^° Agam it is written ^ afterward hungered * art 5 become n " taketh him unto Chap. IV. i-ii.] THE GOSPEL ACCORDING TO MATTHEW. 47 9 the glory of them ; And saith ^^ unto him, All these things 10 will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him. Get thee hence, * Satan : for it is written, i i chron. xxi * Thou shalt worship the Lord thy God, and him only ^^ shalt k Dkut. vi. 11 thou serve. Then the devil leaveth him,i* and, behold, 'angels / chap. came and ministered unto him. XXVI. 55 ; Luke xxii. 43. ^^ said ^3 alone — < i:^forQ. Contents. The threefold temptadon by Sa- tan ; the threefold victory over .Satan. He who came ' to destroy the works of the devil,' triumphs over him in personal conflict. This was the Mes- siah's trial and p7-obatioii, as His baptism had been His inauguration. The second Adam, like the first, was tempted. Contrasts between the temp- tations : paradise, wilderness ; fall, victory ; dis- obedience and death, obedience and life. — The aim of Satan was to make of Jesus a pseudo- Messiah, abusing the Divine gifts for selfish ends by conforming to the carnal expectations of the Jews respecting the Messiah. — The three temp- tations : (i) to doubt the Word of God ; (2) to presume upon the Word of God ; (3) to reject the Word of God ; or successive appeals to appe- tite, pride, ambition. On the analogy between the thre? temptations and the three Jewish par- ties, and the three great Messianic offices, see Lange, Matthew, p. 86. Different views of the temptation : — 1. An external history, Satan appearing in per- son. Objections : ' It involves something super- natural.' But this might be expected in such circumstances. ' Verse 8 cannot be taken lit- erally.' It may be in a qualified sense. The personality of Satan is implied, but this is no argument against this explanation. On the whole this is the most natural view. 2. An inner experience, a soul struggle with Satan. The detailed accounts, full of references to localities and actions, might be thus explained. But it is necessary to admit some external ele- ments, and it is difficult to draw the line. Ben- gel, Lange, and others, combine explanations (i) and (2). 3. A vision, like that of Peter (Acts x. ), and of Paul (2 Cor. xii.). It is difficult to account for the purely historical form of the accounts on this theory. 4. A parable clothed in narrative form. 5. A myth or religious poem, true in idea, but false in fact. The last two are incompatible with the histori- cal character of the Gospels. Ver. I. Then, immediately after the events mentioned in the last chapter, as Mark more ex- plicitly states. After marked evidence of Divine favor, the most trying conflicts. — Led up by the Spirit. Not by His own spirit, but by the Holy Spirit. The words ''led up' show this. — Into the wilderness. What wilderness, is a question of no special iinportance. Tradition points to a high and precipitous mountain near Jericho, close by the banks of the Jordan, called Quarantania, from the forty days' fast. This is the more prob- able locality ; but our Lord, like Moses and Elijah, may have gone to the Sinaitic wilderness. — To be tempted. For this purpose. To this contest, the God-Man is impelled, not directly by his own will, but by the Spirit to fulfil the design of the Father. According to his human nature, Jesus could be tempted, was in need of trial. Through this he passed without sin (Heb. iv. 15). — By the devil. The Greek word means slanderer, accuser. In the Old Testament he is called Satan, or adversary. A person, not a principle or influence, as is evident, from the whole tenor of Scripture. The personal repre- sentatives of the two kingdoms here met. As Christ was in human form, it is natural to sup- pose the adversary took some bodily form. What form is not stated, nor is it material. 'The views which regard the temptation as purely internal do not require any l^odily appearance. Some sup- pose that * the tempter,' ver. 3, was a member of the Sanhedrin, presenting, as the special instru- ment of the devil, the prevalent false Messianic notions of the Jews. But ' the devil ' is expressly mentioned in the second and third temptations ; the suggestion of verse 9 could not be made with any power by a Jew ; verse 10 speaks of Satan by name. Ver. 2. Fasted. Entire abstinence from food ; comp. Luke iv. 2. — Forty days and forty nights. Not fasting by day and feasting by night. The length of the fast is not incredible. Comp. the fasts of Moses (Ex. xxxiv. 28) and Elijah (i Kings xix 8). Absorption in intellectual pursuits, but especially in spiritual contemplation, will render any one for a time independent of ordinary food or nourishment. If necessary, supernatural sup- port would be granted. There is nothing here to encourage asceticism, however. Our Lord was enduring for us, not prescribing fasts to us. He neither practised nor enjoined monastic habits. — He afterward hungered. The wants of His human body were no longer overborne. Here for the first time the Gospel presents our Lord as sharing our physical needs. The glorious attes- tation to His Sonship preceded, the victory over Satan followed. Sent by God to triumph for us. He appears identified with us. Even when weak- est physically, when the temptation would be strongest. He overcame in our nature what en- slaves our unaided nature. — The tempter came. Luke (iv. 2) says that Jesus had been tempted during the forty days of fasting. 'Tempter,' the ' one tempting,' implying that this was liis office or business. Actual approach is suggested by the literal meaning, ' And the one tempting com- ing said to him.' First Temptation. Vers. 3, 4. If thou art the Son of God. The emphasis rests on ' Son.' On any theory the tempter meant by ' Son,' what our Lord had been declared to be at His baptism. That he would not have dared to tempt Jesus, had he known who He was, is an unwarranted supposition. The language implies more of taunt than of doubt. Malicious taunting is more like 48 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IV. i-ii. .Satan than ignorant doubting. — Command that, lit., 'speak in order that' these stones may be- come bread, lit., loaves.' A challenge to the hun- gering Messiah to display His miraculous power, as if he had said, Can the Son of God hunger.' The tempter sought to overcome His trust in God. The demand was for magic, rather than miracle. What Satan suggested resembles not the miracles of the Gospels, but the legends of the Apocry- phal Gospels, and many 'Lives of the saints.' Ver. 4. It is written. ' It has been and still is written,' is the full meaning of this phrase. Each suggestion was answered by a passage from Scrip- ture. A hint to honor the Old Testament, which is rendered emphatic by this particular quotation. Jesus, who was fulfilling the law, answers Satan from the law (Deut. viii. 3). The connection is strikingly appropriate : ' Jehovah suifered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know ; that he might make thee know that man doth not live,' etc. The quotation is very slightly varied from the Greek of the Septuagint. — Man. Feel- ing so keenly His human needs, our Lord does not exert his Divine power, nor assert His Divine dignity, but overcomes the temptation by identi- fying Himself with ' man,' conquering Satan for us men. — By, lit., ' upon,' bread alone, i. e., ordi- nary bread procured in the ordinary way, but by every word, etc. Many authorities read ' in.' Ac- cepting this, we explain: we live ordinarily 'upon bread,' but one who lives upon what God pro- vides, lives ' in ' it, as an atmosphere. Whoso depends on the mouth of God, his mouth shall not want bread, and thus depending, most truly lives. ' Outward means cannot sustain us, but God by outward means.' Some have taken ' word ' as meaning ' thing,' because it is not expressed in the Hebrew (Deut. viii. 3), but this is not strictly correct. The 'word' may be a promise, com- mand, which results in the thing needed. The reference is not to spiritual food. The simple meaning is : Man is ordinarily sustained by bread, but if it pleases God, under whose Providential care he stands, to sustain him by other means, this will be done, and was done for Israel in the desert, all done according to the word proceeding out of the mouth of God. — Thus the temptation was overcome. The needed supply doubtless came, and the hungering nature was satisfied, without the miracle the tempter suggested. We are here taught to overcome Satan with Scrip- ture ; to trust God for extraordinary help in ex- traordinary circumstances ; as He suffered thus, sharing our needs, we may believe that we can triumph thus, partaking of His fulness. Second Temptation; vers. 5-7. Luke mentions this last. The order here is probably exact ; vers. 5, 8, indicate an order of succession, which is not necessarily implied in Luke's account. The closing verses in the two narratives confirm this view. Matthew says: 'Then the » devil leaveth him.' Luke (iv. 13) : 'And when the devil had ended all the temptation.' Ver. 5. Then. Probably immediately after- wards— Taketh him, as a companion. Force is not necessarily implied, though Satan may have had for the time being some power over his weak- ened body. The greater humiliation of being tempted by Satan included the less, that of being conducted by him. — Into the holy city. Un- doubtedly Jerusalem. Some suppose Jesus of his own accord went to Jerusalem for a day, and was there met by the tempter, /. e., by some one who had authority in the temple- The Evangelists, who write so simply, could easily have told us this, had they so understood it. — And setteth him. The conducting and setting were of a similar character. — On the pinnacle of the temple, i. e., the whole enclosure. The word ' pinnacle ' means either a wing, or a pointed roof, or a gable. The roof of the temple itself was covered with spikes to prevent birds from defiling it. A portico of the temple is meant, probably that called the Royal Porch, whicli overlooked the valley ol HinnoiA at a dizzy height. There is nothing to indicate that the tempter desired Jesus to work a miracle in the sight of the people in the court of the temple. Lange supposes that He was placed somewhere in the temple itself, the temptation presented being the suggestion that He should, by a miraculous display, elevate Himself to be- come the priest-king of that temple. But the next verse does not favor this theory. Ver. 6. The devil takes the weapon with which he had been already overcome. He too, ' can cite Scripture for his purpose.' But the result proves that Satan was but a surface reader, or rather a wilful perverter of the Scriptures. — He shall give, etc. From Ps. xci. 11, 12. — On their hands, more literal. — Lest haply, not ' at any time.' — This promise to all God's people seems specially applicable to 'the Son of God."' The words, ' in all thy ways,' are omitted I;,ere, but without altering the sense. The original is poetic. Satan uses it literally, tempting to a rash confi- dence, as in the first instance to distrust. It was also a temptation to avoid the appointed endur- ance, and bv one striking exercise of power prove himself the Messiah. Ver. 7. Again it is written. Not 'written again.' In another place ; Deut. vi. 16. Our Lord corrects the misinterpretation of poetic Scripture by citing a plain statement of the law. The original has ' ye,' but Jesus answers : Thou shalt not tempt, turning it directly upon the tempter, for every tempting of God is caused by Satan. — The Lord thy God. By such rash confi- dence God would be tempted. The direct ad- dress involves another thought : that Satan in thus tempting Him was tempting the Lord his God. Religious fanaticism is a tempting of God. Third Tkmptation ; vers. 8-10. Ver. 8. An exceeding high mountain. Its situ- ation can only be conjectured ; the Mount of Olives, which was relatively high ; others, the mountain in the wilderness (Quarantania), Nebo, Tabor. — Sheweth him. Luke adds, ' in a mo- ment of time,' this may imply some supernatural extension of vision. Magical influence on the part of Satan is less probable than an actual ]5ointing out of the regions in sight, and a vivid description of the adjoining realms — All the king- doms of the world ; not to be restricted to Pales- tine, a narrower meaning which ' world ' occasion- ally has, but never in such a phrase. It becomes intelligible on the theory suggested : actual vision with added rhetorical description. Ver. 9. Satan in his true character. — All these things, /'. e., ' all that renders them attrac- tive to the love of power, pleasure, wealth, honor' (J. A. Alexander). — Will I give thee. The world is to a certain extent under the power oi Satan, not absolutely nor permanently, indeed, but actually. His greatest weapons are his half- truths, his perversions of the truth. Recognizing Chap. IV. 1-25.] THP: GOSPEL ACCORDING TO MATTHEW. 49 in this Person One who would reconquer a king- 13). — Thou shalt worship, etc. The two clauses dom for Himself, he ofTers to surrender his own taken together forbid every kind of religious hom- part of this kingdom in its temporal extent. But age to any other than Jehovah — God. When Christ's sway over the world was not of a kind Jesus of Nazareth iiermitted religious adoration that could be given by Satan, however wide and of himself, he virtually declared that He was Je- deep-seated the power of the latter might be. hovah our God. Tempted yet sinless, hungry yet Yet to Jesus, who as man must conquer the world Divine, He is ready to sympathize with us and through suffering and death, this was a real temp- able to succor us. tation. — If thou wilt fall down and worship me. Ver. 11. Leaveth Mm. Luke (iv. 13), 'for a I'he next verse shows that religious worship is season.' He was tempted again and again ; at meant ; devil worship in this case. Satan, fallen last in Gethsemane and on the cross. — Angels, through ambition, would ask no less for his do- Spiritual beings, probably in visible form on this minion. His price is always exorbitant. The occasion. Alone in the contest, He had these proposal was bold, but in the contest between companions after his victory. — Ministered. Most them it must come to this. Satan at last offers naturally means, 'supplied him with food,' as in all he could, but throwing away all disguise, asks the case of Elijah ; i Kings xix. 5. Others think, from One tempted in all points like as we are, ' gave him spititual companionship,' to support what he asks from us. Him and prove that ' man doth not live by bread Ver. 10. Get thee hence. A single word, alone.' The view that the angels brought Him ' begone,' ' avaunt,' expressing abhorrence of both food, accords better with the events just narrated, person and proposal. — Satan. Addressed by He who would not turn stones into bread was name, having spoken in his true character as 'ad- now fed ; He who would not call upon angels to versary.' — For, giving a reason for rejecting the uphold Him in rash confidence, was now sus- proposal, and also for his going hence, from the tained by them ; He who demanded worship for presence of One who instead of rendering wor- God alone, received homage from these servants ship, could claim it. — It is written (Deut. vi. of God. Chapter IV. 12-25. The Preaching of Jesiis and the calling of the Fishermen ; He heals the Sick and Mnltitndes gather abont Hint. 12 IVJOW when Tesus had hearcP that "John was * cast into ^ciiap.xiv.s; I *■ I -^ -^ Mark i. 14; TV . ... ^■^'-^^'■•^. 13 i- ^ prison,- "'he departed^ into GaUlee ; And leavino^ Naz- LuKEm.20. ^ ^ '-' b Chap. X. 19. areth, he came and dwelt in Capernaum which is upon the '^ luke iv. 14 sea coast,* in the borders of Zabulon ^ and Nephthalim : ^ 14 That it might be fulfilled which was spoken by Esaias '' the 15 .prophet, saying, •* The land of Zabulon,^ and the land of Neph- ^is^. i^. , 2. thalim,^ by the way of the sea,^ beyond Jordan, Galilee of the 16 Gentiles ; The people which sat in darkness saw great light ^ ; and to them which sat in the region and shadow of death light is sprung up.^*' 17 '' From that time Jesus began to preach, and to say, ^ Repent : e mark i. 14, for the kingdom of heaven is at hand. /ciiap. iii. 2; 18 ^And Tesus,^^ walking by ''the sea ^ of Galilee, saw ^^ two vi. 10. . 1? • ^ Mark i. 16- brethren, Simon called ^^ Peter, and Andrew his brother, cast- 2°; comp. Luke v. 2- IQ ing a net into the sea^: for they were fishers. And he saith "iJohnj -^ <=> J 40-42. unto them, Follow me,^*^ and I will make you fishers of men. ^' V'^^i'-''^^?; ' •' John vi. i. 20 And they Straightway 'left ///m' nets, and followed him. And ''Chap.x1x.27 21 going on from thence, he saw other two brethren, James the son ' when he heard {the word Jesus is to be omitted here and in vers. 18, 23, according to the best authorities) ^ was delivered up 3 withdrew ^ on the shore of the lake ^ Zebulun ^ Naphtali '' Isaiah * or lake ® a great light ^° did light spring up " omit Jesus ^2 he saw ^^ ^j^o is called " come ye after me VOL. I. 4 50 THE GOSPEL ACCORDING TO MATTHEW. [Chap. of Zebedee, and John his brother, in a ship ^^ with Zebedee their father, mending their nets ^^ ; and he called them. 22 And they immediately ^^ left the ship ^^ and their father, and followed him. 23 And Jesus ^^ went about alP^ Galilee, * teaching in their synagogues, and 'preaching the gospeP^ of the kingdom, and '" healing all manner of sickness and all manner of disease ~^ 24 among the people. And his fame went " throughout ^^ all Syria : and they brought unto him all sick people that were taken with divers diseases and torments, and those which were "possessed with devils, and those which were ^ lunatic, and those 25 that had ^ the palsy ^^ ; and he healed them. And there followed him great multitudes of people from *" Galilee, and froj/i ^-^ *Decapolis, and fro7n ^^ Jerusalem, and /ro7n ^^ Judea, and from beyond Jordan.^* ^^ the boat ^® or putting their nets in order ^" straightway 18 substitute he /"^r Jesus ^^ in all 20 every disease and every sickness ^^ And the report of him went forth into 2^ all that were sick, holden with divers diseases and torments, possessed with demons, and epileptics, and paralytics ; 23 omit from and the succeeding comma ^^ the Jordan. IV. 12-25. k Chap ix. 35, xiii. 54 ; Mark i. 21, 39 ; Luke iv. 15. / Chap. ix. 35; Mark i. 14. tn Mark i. 34. n Mark vii. 26. o Chaps, viii. .16, 28, 33.; ix. 32 ; xii. 22 ; XV. 22. / Chap. xvii. '5- q Chaps, viii. 6; ix. 2, 6. r Mark iii. 7, S ; Luke vi. 17- J Mark v. 20 vii. 31. Contents and connection. The appear- ance of Jesus as the light of the world amidst the darkness of the land of Galilee, in accordance with prophecy (vers. 12-16). The record begins at the close of the ministry of John the Baptist, whose message is reannoimced by Jesus (ver. 17). He chooses four fishermen as his attendants (vers. iS-22), goes through Galilee healing the sick and followed by great multitudes from all parts of the country (vers. 23-25). Matthew, as well as Mark and Luke, begin their account of our Lord's min- istry at this point. A number of events recorded by John (i. 19 ; iv. 54) certainly intervened ; in- cluding the first Passover at Jerusalem. Some place the second Passover (John v. i) before this section, which they record as the beginning of the second year of our Lord's ministry (see Introd. pp. 18, 19). The fourth Gospel concerns itself more with events in Jerusalem, the others with those in Galilee. This may arise from different sources of information or from difference in plan. Ver. 12. When he heard, i. e., in Judea. — De- livered up, /. e., into prison by Herod the tetrarch. The common version gives an explanation, not a literal translation. For reason of this imprison- ment, see chap. xiv. 4; Mark vi. 17. — He with- drew into Galilee. A withdrawal from prudence (as chap. ii. 12, 22), hinting that He had been teaching in Judea. 'Galilee' : here the whole re- gion of that name, since Nazareth was in lower Galilee. In John iv. 43-45, it means upper Gali- lee, or Galilee in the stricter sense. Herod was tetrarch of Galilee, hence the withdrawal was not through fear of him. It was due to the opposition of the Pharisees (John iv. i, and v. 16, 18, if that occurrence preceded). Ver. 13. And leaving Nazareth, His early home. Because rejected there (Luke iv. 16-30). A second rejection took place at a later period (comp. chap, xiii- 54-58 ; Mark vi. 1-6). If there were but one (as many think), it occurred at the beginning of the Galilean ministry, since Luke's account is so particular. Against the identity, see notes on Luke, and on chap. xiii. 54-58. — Came and dwelt, or having come he settled. — In Capernaum. A thriving commercial place on the northwestern shore of the sea (or lake) of Galilee, hence called here ' the maritime,' which is the lit- eral meaning of the word paraphrased : which is on the shore of the lake. Mentioned, not to dis- tinguish it, but on account of the prophecy which follows. It was also in the borders of Zebulun and Naphtali. The exact site of Capernaum, so often mentioned in the New Testament, is dis- puted ; the words of our Lord (Matt. xi. 23) have thus been fulfilled. Some locate it at Khan Min- yeh, at the northern end of the Plain of Gennes- aret (El-Ghuweir), near the Fountain of the Fig- Tree, and on the present highway to Damascus ; others two or three miles further north, at Tell H(am, which is more probable on account of the very remarkable ruins, including a white syna- gogue (carefully examined and described by Capt. Wilson, 1866), and on account of the similarity of the name (Tell Hum means ' Hill of Nahum,' and Capernaum 'Village of Nahum'). Caper- naum was an important place, the residence of Andrew, Peter, and the sons of Zebedee, prob- ably of Matthew also, chiefly honored by the title, 'His own city' (ix. i). See Schaff, Bible Lands (1878), p. 343. Ver. 14. That it might be fulfilled. The pur- pose of fulfilling prophecy ever involves the higher purpose of carrying out God's plan thus revealed. — Isaiah the prophet (Isaiah ix. i, 2). An independent and free translation. The Sep- tuagint is quite incorrect here. Ver. 15. The land of Zebulun, etc. These :hap. IV. 12-25.] THE GOSPEL ACCORDING TO MATTHEW. 51 words form the close of a sentence in the orig- inal prophecy, and are introduced to specify the region spoken of in this Messianic prediction. Either an apostrophe to these regions or equiva- lent to : as to the land of Zebulun, etc. The sense is the same. — By the way of the sea. The sea (or lake) of Galilee, not the Mediterranean. The latter view would indicate that the region was profane, being the way of the sea for all the world. But this seems forced, -r- Beyond Jordan, or 'the Jordan.' Either the country on the west side already spoken of, or Perea on the east side. (Both senses are sustained by Old Testament usage.) The former is preferable, since the va- rious terms of the verse seem to be in apposition. Some take this verse as describing the regions sur- rounding the lake (referring this to Perea), but Naphtali extended beyond the sources of the Jordan, /'. t'., northward from Jerusalem. — Gali- lee of the Gentiles. Upper Galilee, already spo- ken of by other names. It was near Gentile ter- ritory and probably had a large Gentile popula- tion. Ver. 16. The people; of the region just de- scribed. — Sitting in darkness. Dwelling con- tentedly. Isaiah says : ' walking,' but Matthew indicates that the condition was worse. ' Dark- ness ' is the usual Scriptural figure for a state of de])ravity, including more than ignorance. — Saw a great light. The past tense in prophecy indicates certain fulfilment. This region had seen Christ, the light of men, bringing to them ' truth, knowledge, moral purity, and happiness ! ' The article brings this out more fully. — The region and shadow of death. Poetic parallelism, a stronger expression for 'darkness,' meaning either the region where death resides and the shadow he produces, or simply the region of the shadow of death. Darkness is spir- itual death. — Did light spring up, as a star or the sun arises, the persons being passive. The Galileans, though probably not more barbarous and depraved than the inhabitants of Judea, were despised. Plere the light arose ; to those in the shadow of death the light came. Among the de- spised, those furthest from the temple, the work began and met with best success. This prophecy Cabling a NeT. was not understood by the official interpreters. (John vii. 52.) Ver. 17. From that time. Either, of this set- tlement in Capernaum, or the imprisonment of John the Baptist. — Jesus began to preach. The beginning of the ministry in Galilee, to an ac- count of which Matthew confines himself. Dur- ing most of the time he was probably an eye- witness.— Eepent : for the kingdom, etc. Comp. chap. iii. 2. Jesus 'began' with the message of His forerunner. The expression ' at hand,' in- dicates that Jesus had not yet publicly declared Himself to be the Messiah. But John had an- nounced Him ; He had been accepted as such by Andrew, Philip, and Nathanael (John i. 41, 45, 49), and by many others (John iv. i, 39, 41). As He afterwards sent out His disciples with the same formula (x. 7), His preaching at this period was not of a different character from His subsequent teachings. Ver. i8. And walking. The omission of the word ' Jesus ' connects this verse closely with what precedes ; the ' walking ' was while preach- ing (ver. 17). This close connection is brought out more fully in the account of Luke (v. i-i i). — As this verse is the beginning of the Gospel for St. Andrew's day, the name of Jesus was very early inserted for the sake of definiteness. — The sea or lake of Galilee. The Greek word, like the German See, is applied to both lakes and seas. 52 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IV. 12-25 This sea of Galilee or lake of Gennesaret, called in the Old Testament Connereth (Deut. ii. 17), or Cinneroth (i Kings xv. 20), is a body of water of oval shape, from twelve to fourteen miles long and about half as broad. It is formed by the river Jordan, although smaller streams flow into it. ' The water is salubrious, fresh and clear ; it contains abundance of fish ; the banks are pic- turesque, although at present bare ; toward the west they are intersected by calcareous mountains, — towards the east the lake is bounded by high mountains (800 to 1,000 feet high), partly of chalk and partly of basalt formation.' It is subject to sudden and violent storms and is remarkable for its depresiiun, being 653 feet below the level of the Mediterranean. See Bible Dictionaries. — Simon, contracted from Simeon. He was called first. — Who is called Peter, /'. e., ' so called ' at the time when the Gospel was written, not at the time of the event here narrated. The common version does not bring out this distinction ; see chap. xvi. 18. At a previous interview, however, (John i. 42) our Lord had declared he should be named ' Cephas ' (the Aramaic fonn of the same name). — Andrew his brother. This Greek name shows how common that language was in the East. It is not known which was the elder brother ; sometimes one and sometimes the other is named first. Their home was Bethsaida (John i. 44). An- drew and another disciple of John the Baptist, probably the Evangelist John, were the first fol- lowers of Jesus (John i. 35-40). They may have remained with him. Philip was called to follow him (John i. 43). — Casting a net. They were busy at their usual avocation, for they were fish- ers. This does not imply special poverty or ig- norance. Ver. 19. Come ye after me. This call is to be distinguished from the previous acquaintance- ship and discipleship (John i.), and also from the later choice and call to the apostleship (Matt. X.). The call is thus expanded : ' i. An invitation to full communion with Him ; 2. A demand of perfect self-renunciation for His sake ; 3. An an- nouncement of a new sphere of activity under Him; 4. A promise of rich reward from Him. The call of Jesus to follow Him, i. A call to faith ; 2. A call to labor ; 3. A call to suffering and cross-bearing ; 4. A call to our blessed home.' (Lange.)This call to personal attendance, probably in all cases preceded the call to the apostleship. Even this office did not obtain full validity until the day of Pentecost, when the Church was or- ganized, or, strictly speaking, reorganized. The Twelve were gradually prepared for their work. Paul's case is exceptional. — I will make you. His power, not their ability, made them what they became. — Fishers of men. ' The main points of resemblance cannot be mistaken, such as the value of the object, the necessity of skill as well as strength, of vigilance as well as labor, with an implication, if not an explicit promise, of abun- dance and success in their new fishery.' (J. A. Alexander.) Our Lord uses human agents ; even He did not labor alone. Let no one assume to be independent of others in any good work. Ver. 20. Straightway (the same word as in ver. 22). Emphatic ; there was no delay. Luke tells of a miraculous draught of fishes, which pre- ceded and prepared the fishermen to obey. His narrative assumes that Jesus was known to them (Luke v. 5), and that they gave up their occupa- tion to follow our Lord constantly. Ver. 21. Going on from thence. (Mark: 'a little further.') All four had assisted in the great draught of fishes (see Luke v. 7, 10). — James, /. e., Jacob. Probably the older brother. — John, the Apostle and Evangelist. The detailed account he gives of our Lord's previous ministry and miracles suggests that he was among the 'disciples,' he mentions (John ii. 2, 11, 12; iv. i, 8, 27, 31). — In the boat, a fishing boat (not a ' ship '), probably drawn up on the shore. — Mend- ing, or ' putting their nets in order,' preparing them for use. The wider sense is perhaps to be preferred. — He called them, probably using the same words. Ver. 22. These two brothers straightway obeyed, leaving their father also. He was prob- ably not poor, as he had ' hired servants ' (Mark i. 20). The lesson, more plainly taught elsewhere, is : Renounce every human tie, if necessary, to follow Christ. Yet human ties are not severed by following Christ. The brothers remained brethren in the Lord, and these four companions in fishing were joined most closely as ' fishers of men.' Comp. Mark xiii. 3. Ver. 23. And he went about in all Galilee. The sphere of His ministry is thus marked ; its character is thus described. ' Galilee ' here prob- ably includes the whole fertile and well peoplec district thus named, not upper Galilee alone. The people of Judea looked down on the Galileans partly l^ecause of their contact with the heathen, partly because of their dialect (comp. chap. xxvi. 73). The inhabitants of a sacred capital city would have unusual contempt for provincials. — Teach- ing. The people recognized Him as a Rabbi (see below). — In their synagogues. 'During the Baby- lonish exile, when the Jews were shut out from the Holy Land, and from the appointed sanctuary, the want of places for religious meetings, in which the worship of God, without sacrifices, could -' celebrated, must have been painfully felt. Thih synagogues may have originated at that ominous period. When the Jews returned from Babylon, synagogues were planted throughout the country for the purpose of affording opportunities for pub- licly reading the law, independently of the regu- lar sacrificial services of the temple (Neh.- viii. i, etc.). At the time of Jesus there was at least one synagogue in every moderately sized town of Palestine (such as Nazareth, Capernaum, etc.), and in the cities of Syria, Asia Minor, and Greece, in which Jews resided (Acts ix. 2, sqq.). Larger towns possessed several synagogues ; and it is said that there were no fewer than 460, or even 480, of them in Jerusalem itself.' Winer. — The service was simple, and our Lord availed himself of the opportunity of making remarks usually given (comp. Luke iv. 16-27 ; Acts xiii. 15). Neither Christ nor His Apostles attempted to subvert the established order of worship. They attended the synagogue service, with which, how- ever. Christian worship has more in common than with that of the temple. The influence that revo- lutionized the world was not revolutionary. When the tree is made good, it grows according to its God-given form, hacking from without only mars it. A hint for politicians and would-be reformers. — Preaching (heralding), teaching and proclaim- ing, the gospel of the kingdom. The glad tidings about 'the kingdom of heaven,' or which intro- duced this kingdom. On the word 'gospel,' see Introd. p. 14. The good-tidings of the kingdom consist of facts about the King (comp. Rom. i. Chaps. V.-VII.] THE GOSPEL ACCORDING TO MATTHEW. 53 1-4). As our Lord was .1 wise Teacher, He did not publicly proclaim Himself the Messiah. His preaching was preparatory ; the full gospel could aot be preached until after the occurrence of the facts it presents (comp. note on the Sermon on the Mount). As a Rabbi, the Galileans would hear Him; they looked for a less lowly King. To confirm this preaching, of a new and start- ling character, our Lord wrought miracles : Heal- ing every disease and every sickness, etc. His ' doing good ' in this lower form had a higher pur- pose, to prove a Saviour in a higher sense. On the miracles of our Lord, see chap. viii. The two words, ' disease ' and ' sickness ' include all forms of bodily affliction. The first word occurs again in ver. 24, hence we render it ' disease ' here. Ver. 24. The report. ' Fame ' has changed its meaning. — Syria, the name of the largest Roman province north and east of Palestine, sometimes including it. Probably used here in its widest extent. — They brought to him all that were sick. Those who had heard of Him and believed in his power to heal were numerous enough to justify this expression. — Holden, /. e., under the con- tinued power of the maladies. — Torments, pain- ful bodily afflictions, such as the three specified in the next clause ('and' is to be omitted). — Pos- sessed with demons, lit., ' demonized.' All the Gospel statements in regard to this affliction imply that in those days evil spirits actually invaded the bodies of men, producing fearful effects. Every such possession was a sign of Satan's hostility, as every dispossession was a triumph over him. We cannot explain how such possession took place. This passage distinguishes demoniacal possession from every kind of sickness. — Lunatics, or ' epi- leptics.' The latter sense is probable, since the word has this meaning in chap. xvii. 15 (the only other place where the term occurs). The Greek word had originally the same reference to the in- fluence of the moon which is found in ' lunatic' — And paralytics. The original word corresponds exactly. Those afflicted with morbid relaxation of the nerves, as in paralysis and apoplexy. — He healed them. Whatever the form, He did not fail to cure. Ver. 25. Great multitudes, lit, ' many crowds.' These came from all parts of Palestine ; from Galilee, where he preached, Decapolis (meaning ' ten cities '), a district princijjally east of the Jor- dan ; according to Ritter, settled by the veterans of Alexander the Great, Jerusalem, the capital, Judea, the southern part of Palestine, and from beyond the Jordan, here referring to the northern part of Perea, on the east of the Jordan, south of Decapolis. The compact style of the original re- cjuires the omission of ' from ' (italicized in com- mon version), except in the case of the locality last named, ' from Galilee and Decapolis and Je- rusalem and Judea and from beyond the Jordan.' Chapters V.-VII. TJie Sermon on the Monnt. General character. The magna charta of Christ's Kingdom : the unfolding of His right- eousness ; the sublimest code of morals ever pro- claimed on earth ; the counterpart of the legisla- tion on Mount Sinai ; Christ here appears as Lawgiver and King ; Moses spoke in God's name ; Christ speaks in His own. — Its position, contents, connection, as well as the whole tenor of the New Testament, show that it is the end of the law and the beginning of the gospel, the con- necting link between the two : (i) a mighty call to repentance for the unconverted, showing them their infinite distance from the holiness required by the law ; (2) a rnirror of the divine will for be- lievers, showing them the ideal of Christian mo- rality; (3) an announcement of blessings (beati- tudes) to all in whom the law has fulfilled its mission, to create a sense of sin and guilt, to beget humility and meekness of spirit, as well as to encourage and impel to higher attainments. It is at once a warning, a standard and a promise, but not the whole gospel. The gospel is about Christ as well as from Christ. This discourse contains little about His Person and Work ; nor could it. The audience was not ready, not even the Twelve (Mark, chap. xvi. 21-23), '''^e facts were not accomplished, the Teacher was wise in with- holding, was still in His humiliation ; only when He was glorified did the full glory of the gospel appear. The improper estimate of its significance makes Christ a mere teacher of ethics, not a Saviour ; makes the gospel a higher legalism, not the power of God unto salvation ; exalting Christ's earliest instruction to the Apostles at the expense of the later ; uses His tender words on the Mount of Beatitudes to make us forget Calvary ; puts His principles before His Person, failing to lead us to Him. But while it is not the full gospel, its tone is evangelical, and its ideal is Christian ; not telling how or why we are saved, it implies throughout that God must and will help, encour- ages us to ask from Him (chap. vii. 11). Ad- dressed to those under the law, it is the best in- troduction to the gospel. 2. Leading thought and plan. The connection of thoughts, so far as Matthew indicates it, is with chap. iv. ,17 : 'Repent ye, for the kingdom of heaven is at hand.' The motive to repentance was the coming of the ' kingdom,' about which the Jews had wrong expectations. These errors are met at the outset by a description of the character of the citizens of that kingdom, while the call to repentance is both expanded and enforced in the body of the discourse, which spiritualizes the law. The leading thoughts are respecting the true stand- ard of righteousness, negatively, higher than the righteousness of the Scribes and Pharisees (chap. v. 20), positively, like God's (chap. v. 48). The Golden Rule (vii. 12) is not the leading thought, since the ethics of the discourse are religious ; see notes. The discourse follows the method of natural association, although in some cases the connec- tion of thought is difficult to determine. A 54 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. V.-VII. plan ' is simply such an analysis as will help us to understand it as a whole. Chap. V. A description of the character of the citizens of the kingdom of heaven, their relation to the world (vers. 3-16); the relation of Christ to the law, with His exposition of the law, cul- minating in a reference to God's perfection (vers. 17-48). — Chap. vi. Religious duties; the false and true performance of them contrasted (vers. 1-18) ; instruction regarding dedication of the heart to God and consequent trust in Him (vers. 19-34). — Chap. vii. Caution against censorious- ness, prayer enjoined through promise of an an- swer, to which promise the Golden Rule is an- nexed (vers. 1-12) ; exhortation to self-denial, warning against false teachers and false profes- sions (vers. 13-23) ; conclusion, two similitudes respecting obedient and disobedient hearers (vers. 24-27). The impression produced on the multi- tude is then stated (vers. 28, 29). 3. Relatioti of the discourses in Matthew and Luke (vi. 20-49). Points of agreement : Both begin with beati- tudes, end with the same similitudes, contain sub- stantially the same thoughts, frequently expressed in the same language. In both Gospels an ac- count of the healing of the centurion's servant im- mediately follows. — Points of difference : Mat- thew gives one hundred and seven verses, Luke but thirty; Matthevy seven (or nine) beatitudes, Luke four, followed by four 'woes.' Luke is sometimes fuller than Matthew, and the order is occasionally different. Our Lord was sitting (ver. i) when this discourse was delivered ; apparently standing (Luke vi. 17) during the other. This was uttered on a mountain, the other on a plain. A number of important events mentioned by Luke before the discourse are heard by Matthew af- ter it. Explanations : (a) Two reports of the samf» W^Wf^^>^^^^ The Mount of Beatitudes. discourse ; each Evangelist modifying to suit his purpose. This is the common view, involving fewest difficulties. It is then assumed, that our Lord, was standing immediately before the dis- course, but sat down to speak ; that on the moun- tain there was a plain just below the summit (the fact in the traditional locality : ' the Horns of Hattin,' or ' Kur'n Hattin,' see ver. i). The chronological difficulty is not serious. Matthew mentions the sending out of the Twelve (chap, x.), not the choice, which is narrated by Mark and Luke. The latter immediately preceded the dis- course (so Luke), the former took place some time after. The mention by Matthew of his own call out of its chronological position is readily accounted for (see in chap. ix. 1-17). — (b) Two discourses on entirely different occasions. So Augustine and others. This is an improbable solution, not called for by the chronological dif- ficulties. The mention of the same miracle as immediately following in both Gospels shows that the occasions, if different, were not widely separated. — (c) Different discourses, but deliv- ered in immediate succession ; the longer one on the mountain to the disciples, the other on the plain to the multitudes. So Lange. Favored by the direct address to the disciples, and the al- lusion to the Pharisees (Matt, v.), not found in Luke's account ; opposed however by the fact that the multitudes also heard the longer dis- course (Matt. vii. 28). — (d) Two summaries of our Lord's teaching about this time, not reports of particular discourses. Such summaries would be in an appropriate place, since in both cases a general sketch of our Lord's ministry precedes. But both Evangelists specify the place, and even Chap. V. 1-16.] THE GOSPEL ACCORDING TO MATTHEW. 55 our Lord's posture. — Accepting the differing re- the momentary image. This fact accounts both ports of the same discourse, we should remember for the remarl^able essential agreement and the that the Evangelists did not compose their his- decided individuality and difference in detail, tories from written documents and with literal which characterize the Gospels. The two reports accuracy in details, but (according to Oriental of the Sermon on the Mount present in a striking fashion) from memory, which was then much bet- manner these characteristics. The date is proba- ter trained than now, and from living impressions bly just after the feast mentioned in John v. i, if of the whole Christ, strengthened and guarded by that is to be placed during the Galilean ministry, the Holy Spirit. Hence we have after all a truer, Our Lord had certainly been preaching in Galilee more lifelike and instructive account of our Lord's for some time, and had already aroused the an- ministry, just as pictures embodying the varied tagonism of the Pharisees. See chap. xii. 1-15, expressions of a man's countenance are more true for the events immediately preceding (comp. to the life than a photograph which can only fix Mark ii. 1-19 ; Luke vi. 1-16). Chapter V. 1-16. A Description of the Citizens of the Kingdom of Heaven ; their Relation to the World. 1 A ND seeing the multitudes, " he went up into a^ mountain : ''^"p.'Luke 2 -^^^ and when he was set,^ his disciples came unto him : And ""' '^' ^ he opened his mouth, and taught them, saying, Ps. ixxviu! 3 "^ Blessed «;r ** the poor inspirit: for theirs is the kingdom 34- '■ ^ c Comp. Luke 4 of heaven. Blessed are ''they that mourn: for they shall be ^i- 20-23. 1; comforted. Blessed aie •''the meek: for they shall inherit the ei%.\x\.z. •' ■' J Ps. XXX vn. 6 earth. Blessed are ^thev which do hunger^ and thirst after "• -' o ^ Is. IV. I, 2. 7 righteousness : for they shall be filled. Blessed are the merci- 8 ful : for they shall obtain mercy. Blessed are '' the pure in fHeb''xiL'i4; 9 heart : for Uhey shall see God. .Blessed are the ^peacemakers : ^Joi^""'-^. 10 for they shall be called the 'children* of God. '"Blessed ^r^ /Rom"viii.%. they which^ are persecuted for righteousness' sake:. for theirs '"' *=•"'•"♦• 1 1 is the kingdom of heaven. "Blessed are ye, when men shall "' ^'•'^•'•♦• revile you, and persecute you, and shall ^ say all manner of evil 12 against you falsely, for my sake. " Rejoice, and be exceeding "^corvi to- glad : for great is your reward in heaven : for so ^ persecuted ^ ^"'chron. they the prophets which " were before you. ch^pj' ^xiiV 13 Ye are the salt of the earth : 'but if the salt have lost his ^ "'i;.^^""' savour, wherewith shall it be salted .-• it is thenceforth good for ^LukexTv.3°4^ nothing, but to be cast out, and to be trodden^ under foot of ^^' 14 men. ''Ye are the light of the world. A city that is set^° on »■ Phii. u. 15. 15 a hill cannot be hid. ^Neither do men li^ht a candle, and put ^Markiv.ai; ■^ o ' r Luke viii. 6 ; it under a^^ bushel, but on a^^ candlestick; and it giveth light ^^ '''■ 33- 1 6 unto all that are in the house. Let your light so ^^ shine be- fore men, 'that they may see your good works, and "glorify ^jp^n "v.' s; your Father which ^* is in heaven. ^ the 2 had sat down, or was seated ^ t|^gy ^1-,^^: hunger * called sons ^ that '° omit shall "^ who ^ its ^ to be cast out and trodden ^° city set ^^ the ^- it shineth ^^ Even so let your light " who Phil. i. II. 56 THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 1-16. Contents. The scene (ver. i), the formal preface of the Evangelist (ver. 2) ; the opening description of the citizens of the kingdom of heaven (vers. 3-10) ; their relation to the world (vers. 11-16), in the form of a personal applica- tion. The discourse opens with a simplicity that would be abrupt, were it not so full of blessing. Only One bringing heaven's blessed- ness to earth could thus speak. — The beatitudes (so called from hcati, the word which begins these verses in the Latin version) are usually spoken of as seven in number, vers. 10, 11 being considered supplementary, /. e., ver. 10 sums up the pre- ceding seven under the comprehensive term of righteousness, and ver. 11 applies the whole to the disciples. Describing one class of persons, they explain each other. — Contrasts: Sinai and the Mount of Beatitudes ; the law ends with blessing to those who keep it ; Christ begins with blessings to those who through it have been brought to a sense of sin and guilt. The citizens of the kingdom, as the Jews expected them to be, and as Christ declared them to be (comp. on this contrast, the beatitudes and ' woes ' of Luke's account ; chap. vi. 20-26) ; those whom they regarded as blessed ; and those whom He pro- nounced so ; these beatitudes found in the Old Testament, but only in the light that Christ sheds upon it ; the world's judgment and Christ's judgment as to qualities to be honored ; the world had honored and deified courage, wisdom, and strength ; Christ proclaims as divine, poverty of spirit contrition, meekness, moral longings, mercy, purity, peaceableness, and patient endurance. Men may adore intellect and power, praising the active virtues ; but the distinctive virtues of the citizens of Christ's kingdom are those passive ones He has shown to be divine. Ver. I. Seeing the multitudes. Comp. Mark iv. 7, 8 ; Luke vi. 17, on the gathering of these mul- titudes.— He went up. Not to avoid them, but to gather from them a willing audience. — Into the mountain, the Horns of Hattin, according to tradition. Stanley : ' It is the only height seen in this direction from the lake of Gennesareth. The plain on which it stands is easily accessible from the lake, and from that plain to the summit is but a few minutes' walk. The platform at the top is evidently suitable for the collection of a multi- tude, and corresponds precisely to the " level place " to which He would " come down " as from one of its higher horns to address the peo- ple.' This suits the requirements of the view that Matthew and Luke report the same dis- course (see note, p. 54). The central situation would also permit the gathering there of mul- titudes from all quarters. — When he had sat down, or was seated. The usual posture of an Oriental teacher, and the natural one for familiar instruc- tion. — His disciples came unto him. The Twelve had already been chosen (comp. Mark iii. 14 ; Luke vii. 13-20), but this was not an ordination discourse to them. It is too general, and they were not to be sent out at once. The ordination discourse is in chap. x. ' His disciples ' may in- clude all who came to be taught, as distinguished from the ' multitudes ' who had come to see the miracles of healing. Ver. 2. Opened his mouth. A formula in- dicating 'a solemn and authoritative utterance ; ' comp. references. He had before opened the mouths of others ; the King Himself now be- comes the Teacher. When the Lord opens his mouth, tve should open our ears and hearts. — Taught, literally, 'was teaching,' implying either continued or habitual discourse. It is appropri- ate, whether this sermon was uttered on one oc- casion, or is a summary of our Lord's teachings. Vers. 3-1 1. The beatitudes constitute an as- cending series. The same thoughts are found in the Old Testament, but only since Christ has been found there. — Blessed. The word, first applied to God, means more than 'happy.' Happiness may come from earthly things ; blessedness comes from God. It is not bestowed arbitrarily ; a rea- son follows each beatitude. Ver. 3. The poor in spirit, not 'in body,' nor 'in mind.' The humble, those conscious of their spiritual needs, and thus prepared to be filled with the riches of the gospel. The discourse be- gins at the beginning ; sense of want comes be- fore spiritual blessings ; the fruit of the law and the germ of the gospel. The Jews with their carnal hopes were not 'poor in spirit,' hence the appropriateness of the introduction. Pride is al- ways the first and great hindrance to obtaining a part in the kingdom. — For theirs is. It belongs to them. — The kingdom of heaven. See notes on chap. iii. 2 ; comp. chap. xiii. Both the habits of the Teacher and the expectations of the audience made this a familiar thought. Ver. 4. They that mourn, or 'the mourning ones.' A spiritual mourning is meant. A sense of need makes men 'poor in spirit,' but a con- sciousness of the positive power of sin makes them mourn. Not terror, fear of punishment, but actual sorrow that sin has power over us. — Com- forted. This is a promise ; hence the comfort comes not from ourselves, but from God. If re- pentance saved, then the promise would be : they shall comfort themselves. Ver. 5. The meek ; the mild, the gentle, op- posed to the ambitious, who succeed in such a kjngdom as the Jews were looking for. A higher •quality than the preceding. — Inherit the earth, or ' the land,' /. e., of Canaan, the type of all blessings, not merely of spiritual ones. The lit- eral fulfilment is not infrequent, but the primary reference is to the Messiah's kingdom. Ver. 6. Hunger and thirst after righteousness. ' lite righteousness,' i. e., God's ; something with- out us, given to us, not merely imputed to us, though that is included, but made ours, part of our life, as food is assimilated. A still stronger representation of the sense of spiritual need, ad- vancing to positive longing, for a blessing, known to be the one needed, namely, God's approval — conformity to the will of God. Those thus hun- gering are blessed, for they shall be filled, shall get in abundance what they want. A narrow view of this righteousness interferes with the full obtaining of it. Ver. 7. The merciful. Meekness is a passive virtue, mercy an active one. ' The meek bear the injustice of the world, the vicrciful bravely address themselves to the wants of the world.' — 'Every degree of sympathy and mutual love and help ' is included. The spring of this grace is in God's mercy, although it is ever rewarded with new mercy ; according to the annexed promise : for they shall obtain mercy. First of all, God's mercy ; the merciful character is both the evi- dence and the measure of God's mercy. Mercy from men is included. All these beatitudes have a subordinate temporal application, for God rules the world, despite its sin. Chap. V. 1-16.] THE GOSPEL ACCORDING TO MATTHEW. Ver. 8. The pure in heart. Either a single virtue, or total freedom from sin. The former is here meant, i. e., a simplicity of heart, or 'that steady direction of the soul toward the Divine life which excludes every other object from the hom- age of the heart' More than sincerity, or chastity of feeling, or outward purity, such as the Levitical law demanded and the hearers might have deemed sufficient, or the moral purity which philosophers enjoin ; it is inward purity derived from God (comp. I John iii. 9). Hence the promise : they shall see God. Fulfilled even here. This vision of God begins when spiritual vision begins in tne regenerate heart (Eph. i. 18) ; it is perfected when in eternity we shall see Him face to face (i Cor. xiii. 12; I John iii. 2), perfect knowledge being combined with perfect love. Ver. 9. The peacemakers. Not simply the peaceful, but those who recoficile others. How- ever understood by Christ's hearers, we must refer it to those who proclaim and further the Gospel of peace, which alone makes men truly at peace with one another by making them at peace with God. In most kingdoms those who make war stand highest, but in the Messiah's kingdom, the crowning beatitude respects those who make peace. — They shall be called sons of God ; recog- nized as sons, /. e., children of full age. This acknowledgment is the reward freely given of God to those doing His work of peacemaking. Ver. 10 speaks of the blessedness of the citizens of the kingdom of heaven, as opposed by the world, and the same idea is repeated in vers. 11, 12, addressed to the disciples directly. Then follows a declaration of their office in blessing the world. This variation in the thought leads most to reckon the beatitudes as seven in number, closing with ver. 9. Ver. ID. For righteousness' sake. ' Righteous- ness ' includes all the preceding graces ; but the peacemakers are especially persecuted ; the effort to spread the gospel of peace provokes the hos- tility of men. Righteous living does the same, however men may be compelled to admit its ex- cellence. The Jews would not expect persecution to befall the Messiah's subjects. Yet theirs is the kingdom of heaven. The promise to the ' poor in spirit ' also. The only difference grows out of the nature of the parties. The 'perse- cuted ' are probably capable of receiving a higher blessing. One class is spoken of throughout ; the list of rewards begins and ends with the kingdom of heaven, a phrase summing up all the bless- ings. Ver. II. Blessed are ye. The personal appli- cation ; a prophecy also, since when men shall revile you, etc., implies that this will happen. The first revilers and persecutors were the un- believing Jews, here referred to indefinitely. — Revile, i. e., reproach you to your face. — Perse- cute refers to acts and the last phrase to back- biting. — Falsely, literally, ' lying ' (agreeing with ' men '). The word is omitted by some author- ities ; but in any case it is implied. — For my sake. This shows that all the preceding beati- tudes describe Christ's disciples, that He is em- bodied Righteousness. Those only suffer for righteousness' sake, who suffer for Christ's sake ; elsewhere we learn more distinctly ; those only are blessed with righteousness who are blessed for Christ's sake. The promised trouble for Christ's sake comes as a part of the promised blessing for Christ's sake. 57 Ver. 12. Rejoice, etc. An exhortation based on the declaration of blessedness in ver. 11, and confirming it. Needful, because the prospect of persecution is far from awakening joy. — For great is your reward in heaven. The reason both for rejoicing and for the blessedness. ' Re- ward,' i. e., recompense ; but of grace, not of debt. ' Great ' implies that it would be beyond merit. ' In heaven : ' either, in heaven, given in a future state of blessedness, or heavenly, spirit- ual, /. e., in the enjoyment of the blessings of the Messiah's kingdom, the kingdom of heaven. The latter sense accords best with the language of the discourse, and culminates in the former one. — For so persecuted they, /. e., the unbelieving Jews, (as in ver. 11), the prophets who were before you. Not an express assertion that the disciples were prophets. It, however, puts them on the same level, establishes the connection between the Old and the New Testaments, showing that the old antagonism remains. A permanent reason for rejoicing, not for the greatness of the reward. Vers. 13-16 teach the relation of the disciples, as thus described, to the world, under the two figures of salt and light. Ver. 13. Ye, /. e., the disciples, though not yet forming a distinct organization. The influence here spoken of depends not upon external organi- zations, but upon the power of Christ in the in dividual believers. — The salt of the earth. Salt preserves, Christ's disciples preserve the world from utter corruption. — Salt seasons food and prevents insipidity ; Christians are to give a spiritual seasoning to what is made ' stale, flat, and unprofitable' by 'earthly' minds; comp. Col. iv. 6. The first thought is the prominent one. ' The earth ' refers to society as it exists. — But. A warning against pride. — If the salt have lost its savour. A mere supposition, — yet salt in the East does lose its saltness by exposure, or foreign admixture rendering it impure, and is then ' good for nothing,' except to destroy fer- tility. Dr. Thomson ( The Land and the Book, vol. ii., pp. 43, 44) mentions an instance coming under his own observation. Pure salt cannot lose its savor. The doctrinal bearings of the figure need not be pressed. — Of men. No special emphasis seems to rest upon this phrase. The early date of the sermon forbids an exclusive reference of the verse to excommunication or deposition from the ministerial office. Ver. 14. The light of the world. The influence of salt is internal, of light, external ; hence 'earth' (ver. 13), and here ' world,' both referrhig to society or mankind, the latter more to its organized external form. Light is opposed to darkness, and dispels it ; is the symbol of truth and holiness. Christ's disciples .opposed to the world, and yet to transform it, by driving away its ignorance and sin. They become the light of the world, because He is 'the true light,' and makes them partakers of His light — A city set on a hill. In the East, cities are often built on hills. Such a citv may have been in sight, as later travellers think ; but in any case, the figure is striking. The Church of God is such a city, and viiist he seen, like the light. Ver. 15. A candle, or 'lamp.' — The bushel. The ordinary household measure, holding about a peck. Under this the light could be hid. — But on the candlestick, or 'lampstand;' its proper place, an elevated holder or stand, so that its light might he diffused as widely as possible. —It 58 THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 1-48. sMneth. ' Giveth light,' implies that a certain those who built them ' (Alford). The exhortation effect is necessarily produced, but the lamp only humbles in order to exalt : all good works, light- shines, its light may be rejected. giving, purifying and preserving influences, come Yer. 16. Even so, /. e., like the city on the hill, from God, to whom the glory belongs, but He is the candle on the candlestick, not 'so that they ' your Father.' This is the first occurrence of the may see,' as the common version might be under- gospel phrase, ' Father who is in heaven.' It stood. — Let your light shine before men, that is taught us by the only begotten Son of God, they may see your good works. Not professions through whom we become sons of God, who is or teachings, but what men, with all their preju- His Father and our Father. The beatitudes cul- dices against Christ's people (vers. 10-12), are minated in the promise, ' for they shall be called forced to acknowledge as real excellences. — The sons of God ' (ver. 9) ; the statement of our supreme end both of the shining and seeing is world to our ' Father,' from whom our blessings added, and glorify your Father who is in hea- come, shows us that in the world we may cause ven, ' The praise and glory of a well-lighted position in the world, while leading us above the and brilliant feast would be given, not to the Him to be glorified. Our true glory is in His light, but to the master of the house ; and of a glory, stately city on a hill, not to the buildings, but to Chapter V. 17-48. O217' Lord's Relation to the Law, and His Exposition of its Requirements. J- "'nr^HINK not that I am come' to destroy the law, or the « Rom. iii. 31. 18 -I- prophets : I am not come^ to destroy, but to fulfil. For verily I say unto you, ''Till heaven and earth pass,^ one jot or /- Lukexvi. 17. one tittle shall in no wise pass from the law, till all be fulfilled.'^ 19 "^ Whosoever therefore shall break one of these least command- cjas. ii. 10; comp. Gal ments, and shall teach men so, he° shall be called the least in i'i- lo- the kingdom of heaven : but whosoever shall do and teach tlicm, 20 the same "^ shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed rf Rom. x. 3. "^ the rigJiteojisness of the scribes and Pharisees, ye shall in no case'' enter into the kingdom of heaven. 21 * Ye have heard that it was said by^ them of old time,/ Thou 'V'^''^^/ 27, '' _ _ 33, 38, 43- shalt not kill ; and whosoever shall kill shall be in danger of the /exxx. 13; ' & Deal. V. 77. 22 judgment: But I say unto you, That ''whosoever^ is angry i- ' Jo'm iii with his brother without a cause '"^ shall be in danger of the judgment : and whosoever shall say to his brother, Raca, shall be in danger of ''the council: but whosoever shall say, Thou /' chaps, x. 17; ■' _ XXVI. 59, etc. 2^ fool, shall be in danger of ' hell fire.'' Therefore if '''thou bring ' chap. xviii. , '^ 9; Mark ix. thy gift to the altar,'^ and there rememberest that thy brother , 47- -' *-■ J k Chaps. VIM 24 hath aught against thee ; Leave there thy gift before the altar, '>'' ''xiii. 9- and go thy way ; ■'•'^ first be reconciled to thy brother, and then 25 come and offer thy gift. 'Agree with thine adversary quickly, /Lukexii. 58, '"while thou art in the way with him -.^^ lest at any time '^ the »« p- xxxii ^ ' ■' 6; ]s. lv.6. ^ came ^ came not ^ pass away ^ all things be clone ^ ojiiit lie ^ he " in no wise ^ to ^ every one who ^° tJie best authorities omit without a cause '1 tlie hell {literally Gehenna) of fire '^ If therefore thou art offering thy gift at the altar '^ (,) instead of {\) '* with him in the way ^^ omit at any time Chap. V. 17-48.] THE GOSPEL ACCORDING TO MATTHEW. 59 adversary deliver thee to the judge, and the judge deliver thee 26 to the officer, and thou be cast into prison. Verily I say unto thee. Thou shalt by no means come out thence, till thou hast ^'^ paid the uttermost ^" farthing. 27 Ye have heard that it was said by them of old time,^^ " Thou « ex. xx. m; 28 shalt not commit adultery: But I say unto, you. That "" who- ^ job xxxi.'i'; r 1 1 1 • 1 Prov. vi. 21;. soever ^ looketh on a woman to lust after her hath committed 29 adultery with her already in his heart. ^ And if thy right eye / chap. xviii. offend 1^ thee, pluck it out, and cast zV from thee : for it is profit- 47- able for thee that one of thy members should perish, and not 30 ^'//rt/20 |.]^y whole body should ^^ be cast into hell. * And if thy ^ chap. xviii. right hand offend ^'-^ thee, cut it off, and cast zV from thee : for it 43. is profitable for thee that one of thy members should perish, and 31 not ///rt/20 thy whole body should ^^ be cast ^^ into hell. It hath been said,-^ '' Whosoever shall put away his wife, let him give r deut. xxiv. 32 her a writing of divorcement : * But I say unto you, That who- ^chap.xix.g; soever ^ shall put away his wife, saving for the cause of fornica- 12T Luke' tion, causeth ^^ her to commit adultery : and ' whosoever shall t Rom. vii. 3 marry her that is divorced '^ committeth adultery. 33 Again, ye have heard that it hath been said by ~^ them of old time, "Thou shalt not forswear thyself, but "^ shalt perform unto kLev.xIx. 12. -^ __ j: Num. XXX. 34 the Lord thine oaths : But I say unto you, ^ Swear ^^ not at all ; ^^- ^ ^^ 35 neither by heaven ; ^8 for ^ it is God's throne r^^ Nor by the - ^j^-^-^''^'^;!!;.' earth ; for " it is his footstool : '^° neither by Jerusalem ; for it 36 is *the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37 But let your communication ^^ be. Yea, yea ; Nay, nay : for ^^ whatsoever is more than these cometh of evil.^-^ 38 Ye have heard that it hath been said,'^"^ '^ An eye for an eye, c ex. xxi. 24 39 and a tooth for a tooth : But I say unto you,** That ye resist not 20; deut. *evil :^^ but ■''whosoever^ shall smite '^"^ thee on thy right cheek, rfiCor. vi. 7. e Deut. xix. 40 turn to him the other also. And if any man will sue thee at 19; ■ Cor. _ . V. 13. the law,^" and take away thy coat, let him have t/ij/ cloak also. / luke vi. 29, 41 And whosoever shall ^ compel ^ thee to go a mile, go with him ^chap.xxvii. 42 twain. '' Give to him that asketh thee, and ' from him that would borrow of thee turn not thou away. 43 Ye have heard that it hath been said,^* * Thou shalt love thy 10 ; Ps. ' xxxvii. 26 ; 44 neighbor, and 'hate thine enemy. But I say unto you, '" Love Luke vi. 34. k Lev. xix. 18 /Com p. Deut 1^ have ^"^ last ^^ t/ie best authorities omit by them of old time xxui. 6. 19 cause thee to offend 20 ^;;;,// that "-i c>;/«V should ;«L..kevi.27 ^^ go (according to best autliorities) -^ was said also ^^ maketh ^^ when she is put away '■^^ was said to ^'^ tliat ye swear 2" the heaven '--^ the throne of God ^^ the footstool of his feet ^1 speech ^'- omit for ^^ or of the evil one ^* was said ^ or the evil man ^^ smiteth ''"' And the man that would sue thee at law ^^ impress a Is. Ixvi. I. b PsA. x]viii 30 Chj. 32 ; Mark XV. 21. h Prov. xxi. 5o THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 17-48. your enemies, bless them that curse you, do good to them that hate you, and " pray for them which despitefuUy use you, and per- « Luke xxiii. 0 Luke vi. 35. 45 secute you ; ^^ " That ye may be the children '^^ of your Father which '^^ is in heaven : for he maketh his sun to rise on the evil and on '^^ the good, and p sendeth rain on the just and on *^ the 46 unjust. '^ For if ye love them which love you, what reward 47 have ye .'' do not even the publicans the same ? And if ye salute your brethren only, what do ye more ^/lau others ? do not |8 even the publicans so ? *-^ Be ye therefore '' perfect,** even as your Father which is in heaven *^ is perfect. 39 i/ie best antJiorities read only : But I say unto you, Love your enemies, and pray for them that persecute you ^'^ may be sons ^1 who ^'^ omtt on *^ the heathen the same *'' Ye shall therefore be perfect *^ your heavenly Father / Acts xiv. 17. g Luke vi. 32 r Gen. vi. 9 ; chap. xix. 2 1 ; I Cor. ii. 6; Phil. iii. 15; Col. i. 28; iv. 12: Jas. i. 4; iii Contents. Our Lord defines His relation to the old dispensation (vers. 17-19), thus intro- ducing the negative leading thought, viz., the utter failure of the Pharisees to attain true righteous- ness, according to the law, which He came to fulfil (ver. 20) ; an exposition of the requirements of the law (vers. 21-47), culminating in the positive leading thought, our perfect heavenly Father the true standard of righteousness (ver. 48). — The occasion of this part of the discourse was, either the false notion that the Messiah would introduce a period of license (ver. 17), or the antagonism between what He had just saicl and the teaching of the Pharisees. The former is simpler. Still the other is natural. A popular audience generally puts an extreme construction on new doctrines ; as he seemed to oppose the strict legalists, they may have asked themselves, ' Will He do away with the law.' In any case the connection with what precedes is : Our Lord shows His disciples that they are to become lights of the world (vers. 15, 16), not as revolutionary radicals but as his- torical reformers. The law fulfilled by Christ, in Christ, through Christ. The law spiritualized, not abrogated. The gentle Teacher the most exacting ; not externally but internally. The boldness (' I say unto you'), breadth, depth, and height of this exposition. Like the introduction, it culminates in a reference to our heavenly Father. Ver. 17. Think not. See above. The great Teacher addressesHimself to the thoughts of the audience before Him. — I came. This implies that He had a special mission ; not as yet a direct avowal that He was the Messiah. — To destroy, to undo, or do away with. Christ's mission not negative and destructive, but positive and con- structive ; Christianity is neither revolution nor restoration, but a new creation, which, however, conserves and perfects all that is good in the old. — The law or the prophets. The whole spiritual development of the Old Testament is meant. This Christ came to fulfil, to make perfect as doctrine and to exhibit perfectly in life. So that we need not limit ' law ' to the ceremonial law, or 'prophets' to the Messianic predictions. Christ fulfils the law : (i) theoretically, by unfolding its deep spiritual significance, as in this sermon ; (2) practically, in his holy life, a perfect pattern for imitation ; (3) by realizing the types and shadows of the ceremonial law ; (4) by redeeming us through His expiatory death from the penalty and curse of the broken law; (5) by enabling vis, through His Holy Spirit, to fulfil the law in grati- tude to Him and in living union with Him. Ver. 18. Verily, lit., ' Amen,' I say unto you. The Evangelist John generally repeats the first word. The whole phrase is used by Christ alone, the absolute, personal Truth. — Till heaven, etc. Paraphrase : ' While heaven and earth last, one jot or one tittle shall not pass from the law without all these, declared, promised, or typified, being done.' A strong assertion of the permanent character of the law. — Jot means the smallest letter of the (Hebrew) alphabet, while tittle, i. e., ' little horns,' refers to the small turns by which one letter was distinguished from another. A warn- ing against contempt for the Old Testament, which leads at last to a denial of Christ. He has Himself fulfilled the ceremonial law ; He teaches the true, higher, spiritual significance of the whole law. Ver. ig. An application of the truth just an- nounced.— Whosoever, therefore, because of this permanent character of the law. — Shall break, or at any time may break, one of these least com- mandments, the smallest part of this law, or, in the wider sense, of this revelation which God has made, and shall teach men so, by exam])le or pre- cept, shall be called, recognized as, least in the kingdom of heaven, in the new dispensation He was proclaiming. Such are not excluded, becau.se not opposing the law as a whole, but only some of its minutiae. ' Least ' may allude to the Jewish distinction between great and small command- ments, a distinction revived by the Romanists, but which cannot exist in God's law. The pos- itive declaration which follows corresponds. The subsequent part of the chapter, especially the next verse, shows that our Lord does not com- mand a strict observance of the letter of the cere- monial law. He there condemns those most scru- pulous on these points. The fulfilment and the keeping of the law here required are explained by the fuller light shed upon it by the Saviour's exposition. — He shall be called great. ' He ' is emphatic here. Ver. 20. The scribes and Pharisees, by mi- nute explanations of the law, had made it very burdensome. The people, oppressed by this, :hap. v. 17-48.] THE GOSPEL ACCORDING TO MATTHEW. 61 ionged for deliverance. Some hoped for it through an abolition of the law, but our Lord opposes this further, by His exposition of the real demands of the law. Except your righteousness, your obedience, rectitude, shall exceed, abf)und more than, that of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. He exacts more than these so exact and exacting in their ' righteousness.' — Less a charge of hypocrisy or wickedness than a declaration that they, with all their care, had not yet understood the real spirit of the law. Their scrupulous literal obedience was only a perversion of the law. Christ only unfolds its true meaning, first, by saying that the way to obey it is not that of the Pharisees. Christ is the way to obedience. His words here are to awaken a sense of the need of Him, to enable us to attain to this ' righteousness.' — The rest of the chapter contains five contrasts between the true fulfilment of the law and the teachings of the scribes and Pharisees. We include vers. 31, 32, respecting divorce, under the second contrast (seventh commandment). Ver. 21. Ye have heard, when the law was read in public, etc. — It was said to (not ' by ') them of old time, ' the ancients.' As the passage is from the law, the indefinite phrase, ' it was said,' cannot be referred to a false teacher or author of tradition. — Thou shalt not kill. From the Decalogue, the sixth commandment (Ex. xx. 13), the first of the second table ; the fifth belongs rather to the first table, containing duties to God. — Whosoever shall kill, commit actual murder, shall he in danger of the judgment, /. f., subject to trial by an earthly court, probably the one in the place he lived. The interpretation of the scribes ; correct, but not complete. Ver. 22. But I say unto you. This implies equal authority with Him who gave the Deca- logue, greater authority than those who ex- pounded it. The two thoughts of ver. 21 require two here. — Everyone who. This is the literal sense. — Angry with his brother. 'Brother' is equivalent to neighbor, in the wide sense. — The best authorities omit ' without cause.' Probably inserted by way of mitigation. Several fathers expressly say that it is not in the text. — The judgment. As before, the earthly court. — Raca. This is a word of contempt, meaning either ' empty head,' or 'spit out,' i.e., heretic. It is rendered, ' vain fellows,' in the plural, by the translators in 2 Sam. vi. 20. — Council. The Sanhedrin at Jerusalem, consisting of seventy-two members ; the highest earthly court. — Thou fool. The Greek word implies 'stupid fool.' It may be a Hebrew expression (' moreh ') containing a charge of wickedness and great impiety. Perhaps an allusion to the atheist, Ps. xiv. i. — In danger of, literally, ' into,' /. e., in danger of being cast into, the hell of fire, ' Gehenna of fire.' The first word originally meant the valley of Hinnom, once a place of idolatrous worship, on the south side of Jerusalem. It became a place of defilement, where the corpses of malefactors were thrown, and was also, it is said, the scene of execution in certain cases. ' Of fire ; ' either because of the fires kept burning in this valley to consume the offal of the city, or on account of the worship of Moloch, practised there, in which children were burnt alive. In either case, the whole phrase is a significant expression for the place of future pun- ishment. It probably means this here, but not necessarily. — General sense : murderous feelings and words are deemed a proper ground of con- demnation in Christ's kingdom. A more particular explanation involves a difficulty. Two kinds of earthly punishment are spoken of, and then a fu- ture one is attached to the use of a word, which does not seem very different from the preceding ones. Since no earthly court does punish feel- ings of anger, it would seem that all three refer to a future punishment, or at least to God'.s judg- ments, the degrees being represented by Jewish usages. It is clear from the passage that there are different degrees of guilt, and that even the germ of sin in the heart condemns before God. The sin is not in the word and act as such, but in the motive and spirit. There is also a right- eous indignation and wrath, an innocent use of terms like those forbidden here (comp. Matt xxiii. 17, 19; Luke xxiv. 25; Gal. i. 8, 9 ; iii. I, 3 ; Jas. ii. 20). Ver. 23. Therefore. Application of the teach- ing just uttered. — Art offering thy gift at the al- tar, engaged in what was then the highest act of worshiJD. Even the most sacred act should make room for reconciliation. — And there rememberest. Proper worship makes us mindful of duty to oth- ers.— Thy brother, one closely connected with thee. — Hath aught against thee. The charge may be groundless, but still may give occasion to bad feeling on our part. — Leave there thy gift, etc. Better postpone even an acknowledged religious duty than the duty of reconciliation. The case is put in the strongest form. — Go thy way, not to neglect the religious duty, but in or- der to first be reconciled. The two clauses must be closely connected. — Then come and offer thy gift. The reconciliation does not make the wor- ship unnecessary. Discharge of duty to men does not do away with duty to God. One truly rec- onciled to his brother is readiest to come to God in His appointed way. Ver. 25. Agree with thine adversary quickly. An opponent in a law-suit. — With him in the way, /. e., to the place of judgment, the last op- portunity for settlement. The rest of the verse describes the possible course in case of losing the suit. The words: 'at any time,' are super- fluous. — Officer, is the same as our sheriff. Ver. 26. Verily I say unto thee. A higher ap- plication of the illustration. The prudent course in worldly affairs points out the prudent course in the higher sphere. ' Reconciliation with an of- fended brother in this life is absolutely necessary before his wrong cry against us to the Great Judge, and we be cast into eternal condemna- tion"' (Alford.) This view can be held without definitely assigning a higher meaning to adversary and otficer, etc. The warning against law-suits is evident enough, but is not the principal thought. — The last "farthing. A coin of insignificant value. The meaning is : until everything is paid. If our sins be regarded as ' debts ' this is impossible, but no conclusive argu- ment for or against the eternity of pun- ishment can be based on the figure. See, however, Luke xii. 59, where the reference to future punishment is perhaps more marked. Ro- man Catholic expositors understand this passage A Farthing 62 THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 17- of purgatory; Universalists use it in support of their view of final restoration ; but neither ' pris- on ' nor ' till ' necessarily points to ultimate deliv- erance. Comp. 2 Pet. ii. 4 ; Jude 6. The main idea is the inexorable rigor of divine justice against the impenitent sinner. Ver. 27. The seventh commandment (Ex. xx. 14) is now cited, with an implied reference to the interpretation given by the scribes, namely, that adultery alone was forbidden. Ver. 28. Every one who, not seeth, but vol- untarily looketh, with a view to lust after her. Our Lord declares, not that such an one shall be condemned, but that in his heart he has com- mitted the sin. Adultery of the heart, and of the eye, desecrate the temple of the Holy Spirit ; how much more adultery in deed. — A woman may mean a 'wife,' but the widest sense is not inappropriate. Ver. 29. An application by direct address. — Thy right eye, etc. Comp. chap, xviii. 8, 9 ; Mark ix. 43-4S, where the order is different. Here the ' eye ' is placed first, on account of the connection with the lustful look (ver. 28). The ' right eye,' in popular esteem the better one. — Cause (or ' is causing') thee to offend, to stumble, to fall into sin. — Pluck it out. Not: as soon as thine eye causeth thee to sin, pluck it out ; rather : should it appear that the sight is an incurable cause of sin, then pluck it out ; but such bodily mutila- tion would not of itself cure sin. We should resist 'the first springs and occasions of evil desire, even by the sacrifice of what is most useful and dear to us.' — Cast it from thee, as something hateful, because given over to sin. The surgeon does not hesitate to amputate a limb, if he hopes thereby to save a life ; no earthly sacrifice is too great where eternal life is concerned. — Profitable. Such self-denial is true self-interest, as all virtue is, could we but so understand it. However ' profitable,' the overcoming of sin is painful. — Body, standing for the whole life here, because the sin referred to is a sin against the body. — Hell, Gehenna, not Hades ; the place of punishment, not the place of the dead ; hence spiritual, not physical death is referred to. Ver. 30 repeats .the same thought, instancing the right hand. The eye is the symbol of delight in looking (sense of beauty) ; the hand, the sym- bol of converse and intercourse (social feeling, friendship) ; but in any case here represented as organs of temptation. — Go (or, ' go away ') into hell. The change in expression perhaps marks a development of lust inevitably tending toward hell. Here, too, we must avoid a slavish literal- ism, and remember the main thought, which is to spare nothing which hinders our salvation. A literal execution would turn the Church into a house of invalids, since every Christian is more or less tempted to sin by his eve or hand ; nor would the cutting off of all the members, of itself, destroy lust in the heart. Here, too, the rule applies : ' The letter killeth, the spirit maketh alive.' Ver. 31. The teaching in regard to divorce belongs properly under the exposition of the seventh commandment. Loose notions about di- vorce indicate and increase unchastity. — It was said also. ' Hath been said ' (here and vers. 33, 38, 43), is an unnecessary variation. — Quotation from Deut. xxiv. Our Lord says elsewhere (chap. xix. 8 ; Mark x. 5), that even this precept was owing to the hardness of their hearts. — The writing of divorcement, designed not to encour- age divorce, but to render it more difficult, was in effect a protection of the repudiated wife. Our Lord's explicit teaching opposed the perversion of this provision of the Mosaic law. Some of the Rabbins allowed divorce in a great variety of cases, one going so far as to make the discovery of a more pleasing woman a sufficient ground. Ver. 32. Fornication, or unchastity. — Maketh her to commit adultery, not by the fact of her being divorced, but in view of the extremely probable case of another marriage. — When she is put away. The force of the original is best given thus. The Romanists claim that this in- cludes one divorced for the sufficient cause just mentioned, but it is doubtful, since, grammat- ically, the reference is still to the one divorced on insufficient grounds. Besides, a woman divorced for adultery would be stoned, according to the law, and there is here no reference to infidelity on the part of the man. The application to the case of a man is not only required by the spirit of Christ's teaching in general, but by the fact that He is here speaking of and condemning the sin of the man. This high ideal of the marriage union (comp. Eph. v. 22, 23) is the basis of social morality. To oppose it is not only unchristian, but to demoralize the family, and to make war against the welfare of humanity. Ver. 33. A summary of the Mosaic precepts in regard to swearing ; negatively. Thou shalt not swear falsely ; positively, but shalt perform to the Lord thine oaths. (Comp. Lev. xix. 12 ; Num. xxv. 2.) The twofold mistake of the Jews, answered by our Lord : that only false swearing, and swearing by the name of God, were forbidden. They probably considered no oaths binding, save those in which the name of God occurred ; this error, though not mentioned, is necessarily opposed. Ver. 34. That ye swear not at all, lit., ' not to swear at all.' The reason is given, in ver. 37. The prohibition is absolute for private and social life, and also for the kingdom of heaven, for which alone Christ legislates here. Civil govern- ments, on account of the fearful amount of false- hood in the world (comp. ver. 37), must require judicial oaths as a guarantee of veracity. That these are not referred to we infer from the ex- ample of our Lord (chap. xxvi. 63, 64), and of His Apostles (Rom. i. 9 ; Gal. i. 20 ; i Cor. xv. 31). Objection to them often becomes a species of Pharisaism. Yet such oaths are not to be lightly administered. The next examples refer to the habit, so silly and sinful, of swearing in ordinary conversation. — Neither by the heaven. An oath then used, and considered allowable. — For it is the throne of God. To swear by heaven, is to swear by God Himself. Otherwise the oath is senseless. A condemnation of many phrases which are corrupted forms of actual oaths, and are used by those who scruple to swear outright. Ver. 35. Nor by the earth. In this case also, the oath, if not senseless, would derive its valid- ity from the relation of the earth to God. — By Jerusalem, or, strictly, ' towards,' turning towards it, as in praying. Any solemnity attending this oath, came from the fact that it was the city of the great King ; where the temple stood, the seat of the special religious government Jehovah had established over Israel. Ver. 36. By thy head. No man can create a Chap. V. 1 7-48-] THE GOSPEL ACCORDING TO MATTHEW. 63 hair of his head, or even transform its color ; what solemnity, then, in such an oath. Or, if carried further, to swear by what is under God's control alone, is to swear by Him, and that in a very roundabout and senseless way. Dr. Thom- son ( The Land and the Book) says the Orientals to-day are fearfully profane, swearing continu- ally, by the heart, their life, the temple, or the church. Ver. 37. But let your speech be, Yea, yea; Nay, nay. Not only foolish oaths, like those cited, are forbidden, but also all unnecessary appealing to God. Even judicial appeals to God should not be multiplied. The true oath consists in the simple asseveration uttered under a sense of the presence of God, before Him, and in Him. — Cometli of evil, or ' of the evil one.' The mean- ing is the same in either case. All strengthening of simple yea and nay is occasioned by the pres- ence of sin, and the power of Satan, in the world. — There is no more striking proof of the exist- ence of evil, than the prevalence of the foolish, low, useless habit of profanity. It could never have arisen, if men did not believe each other to be liars. Liars are most profane, and the reverse is true. Ignorance and stupidity increase the habit. Some men swear from want of ideas. Ver. 38. Eye for an eye, etc. The law of retal- iation (Ex. xxi. 24) was a judicial rule, righteous in itself, and especially necessary in the East. In- troduced to do away with the private revenge, so common in the time of Moses, it had been per- verted into a warrant for retaliation of every kind. Our Lord teaches that while this rule is correct in law, our personal conduct should be governed by a very different principle. Ver. 39. Resist not evil (' wrong'), or, 'the evil man.' The general principle governing all the cases mentioned. Lange : ' Our Lord refers to sin and evil in the world, which is conquered by wise Christian submission rather than by stren- uous resistance. To be merely passive, were weakness ; but a non-resistance, from Christian principle and for a spiritual object, is true strength and real victory.' — But whosoever smit- eth thee on thy right cheek, etc. An application of the principle to a case of violence against the person. Christian love must make us bear twice as much as the world, in its injustice, could de- mand. This neither justifies the world in its de- mand, nor requires passive non-resistance, since the example of Christ (John xviii. 22) and His Apostles show that there is a time for standing upon our rights. The literal observance may be Pharisaical, yet when rendered in the true spirit, has often most successfully overcome violence. These remarks apply in general to all the cases adduced. Ver. 40. This verse may be thus rendered : ' If any man desires to go to law with thee, and (by so doing) to take away thy coat (the inner garment, or tunic), let thy cloak (the more ex- pensive upper garment) also go to him.' The ' cloak ' was frequently used as a covering at night, and according to the Mosaic law (Ex. xx. 26, 29) could not be retained as a pledge over night. Rather give up even what the law cannot seize than cherish a vindictive spirit. Christians ought not to be those ' desiring to go to law.' Such often harbor vengeance while they speak of justice. Ver. 41. Impress thee. The word is borrowed from the Persian, and refers to couriers pressing men and beasts into the public service, a matter very obnoxious to the Jews ; it includes also the quartering of soldiers, and military requisitions, etc. — A mile, a thousand Roman paces, about 1,520 yards (less than an English mile), but the proportion, one to two, is the main point.. En- dure double hardship, even when it seems most unjust, rather than angrily refuse. Ver. 42. Give to him that asketh thee. Beg- ging was as common and annoying then as now. — And from him that would borrow of thee turn not thou away, or ' be not turned away.' Ob- viously to give to every beggar, to lend to every borrower, would be as hurtful to them as harass- ing and exhausting to us. Refusal may often be the best gift. Our gifts and loans are to be meas- ured by the welfare, not by the desert of the asker ; and to be made in the spirit of our Heav- enly Father (ver. 45). Ver. 43. Thou shalt love thy neighbour. (See Lev. xix. 18). The original precept referred to Israelites, and obedience to it helped to keep them distinct from other nations. But the Phar- isees, to increase the distance between the Jews and Gentiles, added the converse precept : and hate thine enemy, meaning by ' enemy ' the Gen- tiles (comp. Deut. xxiii. 6). Latin authors speak of this as a distinctive feature of the Jewish char- acter. Personal hatred also was probably justi- fied by this assumed meaning of the words of Moses. Our Lord ('a light to lighten the Gen- tiles') opposes this interpretation. Separatism was necessary to preserve the Jews from heathen influence, but this addition was contrary to proph- ecy and to the purpose of God in sending the Messiah. (Whom He meant by 'neighbor,' we learn from Luke x. 27 ff.) Ver. 44. Love your enemies. The controlling principle, literally and universally applicable. One of the few precepts which admit of no dis- tinction between 'letter' and 'spirit.' The law of love, once deemed applicable only to those of the same nation, is now declared valid towards all men, even personal enemies. This gospel prin- ciple and Pharisaism cannot be reconciled ; hero chiefly our righteousness must exceed that of the scribes and Pharisees. By his very hatred our enemy becomes our neighbor ; his hatred tempts to retaliation, leaving us no choice but to fall or else defend ourselves with the weapons of love, /. ^., to meet 'persecution' with 'prayer.' The briefer form of the verse, found in the best au- thorities, is the correct one. The parts we omit were probably inserted from Luke vi. 27, 28. Ver. 45. That ye may be. Such action proves, not makes, the sonship. So doing we show our resemblance to God our Father (a relation spring- ing from our relation to Christ) who maketh his sun, etc., whose love of benevolence is universal and not measured by the desert of the persons on whom He showers His providential favors. Christ here teaches the power and providence of God in nature, as well as His character of love. Ver. 46. For refers back to ver. 44 : if your action is simply in accordance with the precept of the Pharisees, what reward have ye ? What merit is there in it .'' — The publicans, the taxgatn- erers who collected the revenue for the Romans. The term was odious, because these men were the agents of the hated Romans, and because the system of letting out the collection of taxes to the highest bidder led to great abuses. The ob- noxious office would soon be filled by a disrepu- 54 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 1-18. table class ; hence the ]5hrase, ' publicans and understood the verse as setting up our heavenly sinners.' Even such could love those that loved Father (lit., 'your Father, the heavenly one') as them, practising in this respect a morality as high the ultimate standard of our morality and holl- as that of the Pharisees, who desi:)ised them. It ness. No other standard is allowable indeed, is a poor religion which does not beget a higher Even the rendering we adopt implies a command love than is natural to worldly men. to attain to this standard. Our ability cannot Ver. 47. The same idea is repeated here, e.x- afifect the case. ' Likeness to God in inward cept that heathen is substituted for ' publicans,' purity, love, and holiness, must be the continual according to the best authorities. The Jews, de- aim and end of the Christian in all the depart- spising the Gentiles, did not usually salute them, ments of his moral life. But how far we are from The morality of the Pharisees is proved to be, in having attained this likeness, St. Paul shows us this respect, no better than that of the heathen. (Phil. iii. 12), and every Christian feels just /« the — The same. This is correct here ; in ver. 46 it is proportion iti which he has striven after itP (Al- doubtful whether we should read 'so' or 'the ford.) Instruction in morality cannot rise above same.' this verse. Christ alone can really give us such Ver. 48. Ye shall therefore be perfect. The instruction, since He alone by life and death first reference is to completeness in love to oth- shows the perfection of God in man. Having ers ; to an all embracing, instead of a narrow, ex- thus led us up to our Heavenly Father as the elusive affection. But the highest virtue includes true standard, our Lord by a natural transition all the rest, since God is love. We may then speaks next of our religious duties, i. e., duties to accept the correctness of the ordinary view, which our Heavenly Father. Chapter VI. 1-18. Contrast between the True and False Perforviance of great Religious Duties. 1 " I ^AKE heed that ye do not your ahns ^ before men, to be -L seen of them : otherwise ye have no reward of your Father which ^ is in heaven. 2 Therefore when thou doest thine dXva?,,^ do not sound a trum- pet before thee as the hypocrites do, in the synagogues and in the streets, that they may have glory of men. "Verily I say ^vers. 6, 16. 3 unto you, They *have* their reward. But when thou doest <5Lukevi. 2+ thine alms, let not thy left hand know what thy right hand 4 doeth : That thine alms may be in secret: '^and thy Father <: vers. 6, is which ^ seeth in secret himself^ shall reward thee openly.^ 5 And when thou prayest, thou shalt'^ not be as the hypocrites are: for they love to pray standing^ in the synagogues and in the corners of the streets,^ that they may be seen of men. 6 Verily I say unto you. They have* their reward. But thou, when thou prayest, ''enter into thy closet, and when thou hast a^is.xxvi.20 shut thy door, pray to thy Father which '^ is in secret ; and thy 7 F'ather which - seeth in secret shall reward thee openly.^ But when ye pray, ^^ use not vain repetitions, as the heathen do: *for they think that they shall be heard -^for their much ? Comp. i _ •^ -^ Kings xvm 8 speaking. Be not ye therefore like unto them : ^ for your 2^- =9- Father knoweth what things ye have need of, before ye ask ^^ver. 32. ^ The best ajifhorifies 7-ead, Y\g\\\.QO\isness> ^ who ■'' When therefore thou doest alms * have received ^ o//n't himself ' ® shall recoinjiense thee (t/ie best authorities otnil openly) ■^ And when ye pray, ye shall ^ to stand and pray ^ in the broad ways ^° in praying 10 which 2 art in heaven, ' Hallowed' be thy name. *Thy kingdom 1 1 come. ^ Thy will be done in earth, as it is in heaven.^^ *" Give 12 us this day our daily bread.^^ And forgive us our debts, as we 13 forgive ^^ our debtors. And "lead us not into temptation, but deHver us from evil : ^^ for Thine is the kingdom, and the 14 power, and the glory, for ever. Amen.^^ " For if ye forgive men their trespasses, your heavenly Father will also forgive you : ^^ ^ But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Moreover * when ye fast, be not, as the hypocrites, of a sad ^^ countenance : for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have^ 17 their reward. But thou, when thou fastest, anoint '"thine head, 18 and wash thy face ; that thou appear not unto men to fast, but unto thy Father which ^ is in secret: and thy Father which ^ seeth in secret shall reward thee openly.^ ^1 as in heaven, so on earth ^2 ^^g ^^^/^ ^j^ fjii^ verse ^3 have forgiven ^* or the evil one ^^ The best authorities omit the conclusion : For thine Amen. ^® forgive you also ^'^ sour ^5 16 r 2 Sam. xii 20 ; Dan. x. 3 ; Zech.vii. 5- Contents. Our Lord passes from moral to religious duties, enjoining a ' righteousness ' (ver. i), which exceeds that of the scribes and Pharisees ('hypocrites'), and has regard to the character of our ' Father who is in heaven.' The three leading manifestations of practical piety: almsgiving (vers. 2-:^), prayer (vers. 5-15), a.nd fasting (vers. 17-18), as performed by hypo- crites and by the subjects of Christ's kingdom. The wrong end : ' to be seen of men ; ' the wrong method, ' before men ; ' the wrong reward, ' they have received ' it. The right end, ' to glorify our heavenly Father' (chap. v. 16); the right method, ' in secret ; ' the right reward, that which our heavenly Father shall give. — The false tendency leads to e.xternalism, publicity, and present popularity in religion. The true public worship of God must encourage the meekness and humility of individual worshippers. — For- giveness and worship again conjoined (vers. 12, 14, 15, comp. chap. v. 23, 24). — The close con- nection of self-righteous worship with merely out- ward worship, and the rapid transition to vain and sinful worship. — On the Lord's Prayer, see below. Ver. I. Take heed. Obedience to this precept difficult as well as important. The duties are to be performed, the care respects the ' end ' and the 'method.' The method to be cared for to guard against the wrong end. Hiding from men only necessary to prevent the praise of men from becoming the motive. — Righteousness. Not ' alms ; ' the common version follows an incor- rect reading. This verse is a general statement, which is afterwards applied to particular duties. — Otherwise, if these things be performed with this motive, ye have no reward from your Father which is in heaven. The reward may (usually VOL. I. 5 does) come from men (vers. 2, 5, 16), but not from God. Vers. 2-4. First Example (Almsgiving). Ver. 2. Therefore, in view of this general pre- cept. — Alms. A contraction or corruption of the Greek word used by the Evangelist. — Do not sound a trumpet before thee, etc. It would be impossible to blow a trumpet in the synagogues, where the alms were regularly collected, or even in the streets, where the giver would be accosted by the beggar, and hardly carry a trumpet with him for such casual occurrences. The language is figurative : a trumpet was sounded before official personages to call attention to them ; hence self-laudation and display are meant. — Hypocrites. The Pharisees are not named, but, as a class, deserved this epithet. — They have re- ceived their reward ; already in full, and will get no more. They have the applause of men ; the favor of God is denied by ver. i. Their ' due ' reward is not spoken of. Ver. 3. It is not necessary to find s^nnbolical meanings in the expressions : left hand — right hand ; the verse is a figurative command to ' com- plete modesty, secret, noiseless giving ' (Chrysos- tom). Ver. 4. That, ' in order that' The mode should be chosen with a view to secresy. — In secret ; more than 'secretly.' Literally, 'in the hidden' (place). — Thy Father who seeth in secret, in this hidden place, who is ever and everywhere present. — ' Himself ' is probably to be omitted ; if retained, it implies : without regard to the ver- dict of man. — Shall recompense thee. The terms differ from those applied to the hypocrites. The idea there is of ' hire ; ' the hypocrites have re- ceived that for which they worked ; God gives this reward : ' of grace, not of works.' — ' Openly ' 66 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 1-18 has but slight authority; it is literally: 'in the open ' (place), i. e., in the greatest publicity, be- fore men and angels at the last clay. The posi- tion in which almsgiving is placed by our Lord, as well as chap. v. 42, show that it is a Christian duty, which can be fully discharged only in per- son. Vers. 5-15. Second Example [Prayer). Ver. 5. But when ye pray. The plural form is more correct. That men ought to pray is as- sumed. Prayerless men cannot consistently praise the Sermon on the Mount and the morality of Jesus of Nazareth. Religion is the backbone of morality ; the second table presupposes the first : no love to man without love to God. — Ye shall not be. This neither ought to be nor will be the case, if we are Christ's disciples. — They love, not to pray, but to stand and pray, etc., for the praise of men, resulting from the publicity of the places they chose for their pretended devotions. It was right enough to pray in the usual posture, and the synagogues were proper places of devo- tion ; but the standing was of a kind to attract attention. Not posture and place, but spirit and motive are condemned. — In the broad ways. The word here used is not that found in ver. 2. The hypocrites would purposely be in such conspicuous places at the fixed hours of prayer. The fashion of airing piety in this way has not died out. Ver. 6, shows the proper way, and the injunc- tion is made more personal : Thou, when thou prayest, enter into thy closet. The little room on the housetop of an Eastern dwelling, used for such purposes. ' Thy ' implies that the place is one where the person can secure privacy. — Shut thy door. This extends the idea of privacy and solitude. Private prayer, which is exclusively re- ferred to here, is not to be performed in public places. The ' closet ' may be sought and the door shut in a Pharisaical spirit ; but this command is to be obeyed ; if possible, literally, since our Lord's example teaches the importance of re- tirement. Actual solitude may be impossible, but even in the midst of a crowd we may be alone with God. How often the duty of secret prayer should be statedly performed is of course not mentioned. A prayerful spirit will multiply both opportuni- ties and desires for the exercise ; ■ while prudence, not law, calls for stated times. Ver. 7. But when ye pray. The plural form is resumed, and continued throughout the Lord's prayer ; this probably extends the application to public prayer. — Use not vain repetitions. The correct sense of the Greek word (lit, ' to speak stammeringly ') is given in our English version, although all senseless and irrelevant expressions are included. — The heathen, i. c, the individual Gentiles. Comp. the repetitions of the priests of Baal (i Kings xviii. 26), of the mob at Ephesus (Acts xix. 34). The same usage prevails largely among the adherents of all false religions. There may be ' vain repetitions ' of the Lord's Prayer, which immediately follows. Hence Luther calls it 'the greatest martyr.' ' What is forbidden here is not much praying, not praying in the same zvords (the Lord did both) ; but the making number and length z. point of observance'' (Alford). — For they think they shall be heard for their much speaking. A second error ; the first seeking to gain merit before men ; this, attempting to gain merit before God. Prayer, not a magical charm, but a reason- able service. ' Much speaking ' not much pray- ing ; ' vain repetition ' of heathen origin ; merely external worship leads to senseless and sinful worship. Ver. 8. Therefore, because these things are heathen ; the temptation to adopt or retain hea- then worship will arise. — For your Father, etc. Another and more important reason for avoiding such practices. Our prayers do not tell ' our Father ' of our needs, but simply confess our consciousness of them, and our trust that He can and will supply them. Both of these feelings must precede answer to prayer. Hence the rea- son holds good against vain repetitions, not against childlike petitions. Vers. 9-13. The Lord's Prayer. Ver. 9. After this manner therefore. Because vain repetitions are forbidden, 21. pattern or speci- men of the true form of Christian prayer is given. Hence other prayers are not only allowed but re- quired. Two forms of this prayer exist ; see Luke xi. 2-4. Hence it is very unlikely that it was in liturgical use when the Gospels were writ- ten. 'It must be supplemented for the same reason that the whole Sermon on the Mount re- quires supplementary teaching.' Yet opposition to the use of it in public prayer may be as really a species of formalism as too frequent liturgical repetition of it. It is 2, form,, to be devoutly used on proper occasions, and a perfect patter?i which could only proceed from the lips of the Son of God. There is little to prove that it was taken from forms of prayer already in use among the Jews. ' Lightfoot produces only the most gen- eral commonplace parallels from the Rabbinical books.' But the beauty of the Lord's Prayer is in its unity, symmetry, completeness, and pervad- ing spirit. As regards its contents in general, ' it embodies all essential desires of a praying heart. Yet in the simplest form, resembling in this respect a pearl on which the light of heaven plays. It ex- presses and combines in the best order, every Divi?te promise, every human sorrozu and want, atid every Christian aspiration for the good of others.' It is generally arranged into three parts: i]\& preface (address), \.\it petitions [seven, accord- ing to Augustine, Luther, and others ; six, accord- ing to Chrysostom, and the Reformed catechisms ; ' deliver us from evil ' being regarded as a dis- tinct petition in the former enumeration), and the conclusion (do.xology). The address puts us into the proper attitude of prayer — the filial relation to God as our 'Father' (a word of faith), the fraternal relation to our fellow men (' our,' a word of love), and our destination for ' heaven ' (a word of hope). Every true prayer, an ascension of the soul to heaven, where God dwells in glory with all saints and where is our final home. — The pe- titions are naturally divided into two parts : the first, respecting "the glory of God ; the second, the wants of men. Hence ' thy ' in the first, ' our ' in the second. The first part presents a descending scale from God's name to the doing of His will ; the second, an ascending scale from ' daily bread ' to final deliverance in glory. — Meyer thus analyzes it : ' Having risen to what forms the highest and holiest object of believers, the soul is engrossed with its character (first pe- tition), its grand purpose (second petition), and its moral condition (third petition) ; in the fourth petition the children of God himible themselves under the consciousness of their dependence upon Divine mercy even in temporal matters, but much more in spiritual things, since that which accord- Chap. VI. 1-18.] THE GOSPEL ACCORDING TO MATTHEW. 67 ing to the first portion of this prayer, constituted the burden of desire, can only be realized by for- giveness (fifth petition), by gracious guidance (sixth petition), and deliverance from the power of the devil (seventh petition).' Tholuck re- marks : ' The attentive reader, who has other- wise learned the doctrine of the Trinity, will find a distinct reference to it in the arrangement of this prayer. The first petition, in each of the first and second portions of the prayer, refers to God as the Creator and Preserver ; the second, to God the Redeemer, and the third to God the Holy Spirit.' To which Lange adds : ^Devotion to God, and acceptance of His gifts are contrasted in the Lord's Prayer, i. Devotion to His name, to His kingdom, and to His will. 2. Acceptance of His gifts in reference to the present, the past, and the future.'' See Lange, Matthew, pp. 123- 129. Our Father who art in heaven, lit, ' Our Father, the (one) in the heavens.' A form of address al- most unknown and to a certain extent unwar- ranted before Christ came. He had repeatedly called God by this name in this discourse, now He teaches this disciples to call Him thus. A recognition of the new filial relation concerning which the Apostles have so much to say, and which is formed through and on Christ, who teaches this form of address. The added phrase, ' in the heavens,' shows ' the infinite difference be- tween this and every other human relationship of a similar kind : He is no weak, helpless earthly parent.' The word 'our' implies at once our fellowship with Christ and with one another. The very preface to the Lord's Prayer is a denial of Atheism, Pantheism, and Deism, since it rec- ognizes a God, a Personal God, who is our F'ather through Christ. — Hallowed be thy name (first petition). ' Hallowed ' means made holy ; in this case it can only mean recognized, treated as sa- cred, and thus glorified. ' Thy name ' is referred by many to the actual name of God, Jehovah, as including His self-existent and eternal being to- gether with his covenant relation. By others to all by which He makes Himself known. In either view, the hallowing can be accomplished only through Christ. God's glory comes first in this model of prayer ; the proper order. We in our weakness and need often put our desires first. Ver. 10. Thy kingdom come [second petition). The Messiah's kingdom, which in organized form had not yet come, but was proclaimed by the Lord Himself, as at hand. It did speedily come, as opposed to the Old Testament theocracy ; but in its fulness, including the triumph of Christ's kingdom over the kingdom of darkness it has not yet come. For this coming we now pray and the prayer is answered, in part by every success of the gospel, and will be answered entirely when the King comes again. A missionary petition, but not less a prayer for our own higher sanctification and for the second coming of Christ. — Thy will be done as in heaven, so on earth y/iird petition). ' Heaven ' and ' earth,' put for their inhabitants. As by pure angels, so by men. The idea of hu- man doing is prominent, our will subordinate to God's will. ' As ' expresses similarity in kind and completeness. Ver. II. Give us this day our daily bread (fotcrtk petition). First of the second division relative to our wants. These are subordinate, but not opposed, to the subjects of the previous petitions. ' Bread,' food in general ; the form in the Greek hints that it is ' ours,' /. e., created for our use ; ' this day ' shows that we are to pray daily and to ask neither for riches nor poverty, but, with contentment and thankfulness for the day's portion only. The word translated 'daily' has occasioned a great deal of discussion, as I it occurs only in the Lord's Prayer (here and Luke xi. 3), and was not current in colloquial Greek (Origen). Explanations (i) 'required for our (physical) wants,' 'needful;' (2) 'coming,' i. e., to-morrow's bread ; but this is contrary to the whole context (ver. 34), and gives no good sense, since we do not need to-morrow's bread 'this day;' (3) Romanists refer 'bread' to spir- itual nourishment (the sacraments) ; but while this is either included or suggested, the primary sense must be that of actual bodily food. For a full discussion, see Lange, Matthew, pp. 121, 126, and Lightfoot, Revision of the Eng. Nezv Testa- tnent (Appendix). The propriety of daily family prayer is suggested by this petition for our ' daily bread.' Ver. 12. And forgive us our debts, etc. (fifth petition). ' Debts,' undoubtedly, moral obliga- tions unfulfilled, /. e., sins. See ver. 14, which requires this sense. — As we have forgiven. ' As,' /. e., 'in the same manner as ; ' not, 'to the same extent as,' nor 'because.' The spirit of forgive- ness, which God implants, gives a better assur- ance of His forgiveness. — Our debtors, like ' debts,' is to be taken in the moral sense. We are sinners, always needing forgiveness ; forgive- ness and readiness to forgive cannot be separated, the latter being the evidence of the former. Ver. 13. And lead us not into temptation (sixth petition). The next clause is reckoned the seventh by many, more from a desire to find in the prayer the sacred number seven than from sound interpretation. We prefer to join the clauses. God cannot tempt us (Jas. i. 13), /. e., solicit us to evil, but ' temptation ' means also a trial of our moral character ; these trials are un- der God's control, and His Providence may lead, us into them, may even permit us to be solicited by evil. This petition asks to be preserved from these, and by implication, to be shown a way of escape. In view of the many temptations from within (our ' flesh '), from without (the ' world '), and from beneath ('the devil'), to which we are constantly exposed, there is no help and safety for us, but in the personal trust in Christ which underlies the proper offering up of this petition. We should never seek temptation, but flee from it ; or if we cannot avoid it, meet it with the weapon of prayer wielded in that faith which over- comes the world. — But deliver us, literally, pull out, draw to thyself. — From the evil, either from all evil, or from the evil one, as the author of all evil, who tempts us. A higher petition than the fifth, implying that God alone can save us from the power of sin. Entire deliverance by God's grace from evil (or from the evil one) is entire free- dom from temptation, and looks toward that final redemption in heaven where all our wants shall be satisfied and our prayers, as petitions, be lost in never-ceasing thanksgiving and praise. Hence the concluding doxology. Conclusion or doxology. Wanting in the oldest copies of the New Testament now in existence ; though found in the oldest version (probably a later insertion even there). The Lord's Prayer was early used in private and public devotion with a doxology (after the Jewish custom) ; and 68 THE GOSPEL ACCORDING TO MATTHEW. [Chap, VI. 19-34. this was inserted first on the margin, then in the text. It is certainly very ancient, very appro- priate, and there is a possibihty that it is gen- uine ; hence it need not be omitted in using the Prayer, though it must be excluded from the text of the Sermon on the Mount. — For, ' we ask all this of Thee because,' thine, by right and possession, is the kingdom, the blessed do- minion for which we pray, and the power, om- nipotence, ability to answer, and the glory, the glory prayed for in the first petition which is the end of all our petitions. Forever, as the unchangeable God. Thus the eternal fulness of God forms the basis, the sotil, and the aim. of the whole prayer. — Amen. The word trans- lated, 'verily,' when used at the beginning of a sentence. At the close of a prayer it ex- presses the assent of the worshippers to the pi^ayer uttered by another. Jewish and early Christian usage sanction the audible ' Amen ' by the congregation. Vers. 14, 15. These verses explain the fifth petition (ver. 12), substituting the word 'trespass' for 'debt,' as some liturgies do in the Lord's Prayer itself. In ' debt ' the notion of obligation ' is prominent, in ' trespass ' that of misstep, falling away from what is right. The adoption of this explanation shows that forgiveness and readiness to forgive were among the leading ideas of the prayer. They are distinctively Christian ideas. The people were not prepared to learn the true g7-oiind of forgiveness, the redeeming work of Christ, but the principle could be laid down. No man is forgiven of God (whatever be his under- standing of the doctrine of justification by faith, his theoretical belief about the Person of Christ, and the work of the Holy Spirit) who has not re- ceived with the forgiveness of his own sins the spirit of forgiveness toward others. It is impos- sible that we should be forgiven, because we for- give others, for none can do this until forgiven of God for Christ's sake. Because He is our for- giving ' Father,' He will not brook an unforgiv- ing spirit in us. Vers. 16-18. Third Example (Fastifig). Ver. 16. When ye fast. Fasting as an aid to prayer and meditation, and a wholesome disci- pline, is a religious duty, and has a place in Chris- tian practice. More is meant than temperance in meat and drink. Stated fasts are likely to be- come formal ; public fasts are almost sure to be- come Pharisaical, but there are circumstances in the life of every Christian which make days of private abstinence appropriate. The wrong, hyp- ocritical way of fasting is first mentioned. — Of a sour countenance, not sorrowful, but sullen, mo- rose, as is explained further by what follows. — For they disfigure their faces. They left their beards and faces uncleaned, attired themselves negligently, with a purpose in view, viz., that they may appear unto men to fast, or, that they may appear unto men, fasting. They did really fast, but they wished men to see them as they fasted. There is a play upon the words in the Greek : They make their faces nnappearahle ('disfigure'), that they may appear unto men fasting. They obtain their wish, have received their reward, the hire for which they do such things. Ver. 17. When thou fastest. He assumes that His disciples would practise private fasting. — Anoint thy head and wash thy face. The usual practice before meals, especially before feasts. Special preparation would involve hypocrisy also. The meaning is, perform the cleansing usual and proper before meals even when fasting. (The maxim of sound piety, ' cleanliness next to godli- ness.' Hypocrisy and false asceticism reverse the maxim.) Ver. 18. That thou appear not, etc. The usual preparations would leave men unaware that the disciple was fasting, but God, with reference to whom all these duties are performed, sees and rewards. Comp. vers. 4, 6. Chapter VI. 19-34. Instruction regarding Dedication of the Heart to God ; its Impor'tance enforced and its Exercise illnstrated. 19 " T AY not up for yourselves treasures upon earth,^ where J—' * moth and rust doth corrupt,^ and where thieves '^ break 20 through and steal : But lay up for yourselves ^ treasures in heaven, where neither moth nor rust doth corrupt,^ and " where 21 thieves do not break through nor steal: For where your^ 22 treasure is, there will your ^ heart be also. -^The light* of the body is the eye : if therefore thine eye be single, thy whole 23 body shall be full of light. But if ^ thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in 24 thee be darkness, how great is that darkness ! ^ No man can 1 the earth ^ consume ^ thy * lamp a Prov xxiii 4 ; I Tim. vi. 9, 10. b Comp. Jas. V. 2, 3. c Chap. xxiv. 43 ; Luke xii. 39. d Chap. xix. 21. e Luke xii. 33. yLuKExi. 34, 35- g Chap. x\. 15 ; Mark vii. 22. h Luke xvi. 13. Chap. VI. I9-34-] THE GOSPEL ACCORDING TO MATTHEW. 69 serve two masters : for either he will hate the one, and love the other ; or else he will hold to the ^ one, and despise the other, 25 Ye cannot serve God and * mammon. * Therefore I say unto z Luke xvi. 9, you, ' Take no thought ^ for your life, what ye shall eat, or what k luke xii. 22-31. ye shall drink ; nor yet for your body, what ye shall put on. /Vers. 27, 28, Is not the life more than meat,'^ and the body than raiment } ^ ^or. vil 33, •' 34 ; Phil. IV. 26 "" Behold the fowls of the air:^ for ^'^ they sow not, neither do ^; comp. i -' ret. V. 7. they " reap, nor gather into barns ; yet ^^ your heavenly Father '"xS^i?" ^°^- 27 feedeth them. Are ye not ^^ much better than they } Which ^*- '='^''"- of you by taking thought ^* can add "one cubit unto his stat- «comp. Ps. 28 ure .-* ^^ And why take ye thought ^^ for raiment .'' Consider ""'"" ^' the lilies of the field, how they grow ; they toil not, neither do 29 they spin : And ^^ yet I say unto you. That " even Solomon o 1 Kings x 30 in all his glory was not arrayed like one of these. Wherefore, if God^^ so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe 3 1 you, ^ O ye of little faith } Therefore take no thought,^^ say- p chaps. vin ing. What shall we eat .-' or. What shall we drink } or. Where- xvi'. s. ' 32 withal shall we be clothed .-' (For after all these things do the Gentiles seek :) ^c 1 for your heavenly Father knoweth that ye q verse 8. 33 have need of all these things. But seek ye first the kingdom of God,^^ and his righteousness ; ^ and all these things shall be r Comp. i 34 added unto you. Take therefore no thought ^^ for the morrow : -14T Mark for the morrow shall take thought for the things of itself. ^^ Tim^'iv.°8. ' Sufficient unto the day is the evil thereof. 5 omit the ® Be not anxious '^ the meat ® the raiment ^ the birds of the heaven ^^ that ^^ omit do they ^^ and ^^ ^j-g jjqj- yg " by being anxious ^^ age ^^ are ye anxious " omit And ^^ But if God doth ^^ Be not therefore anxious ^ no parenthesis ^^ His kingdom 22 ^jjj ^g anxious for itself. Connection and contents. The external Ver. 19. Lay not up for yourselves treasures, connection seems to be between 'they have re- literally, 'treasure not for yourselves treasures.' — ceived their reward,' which closes each of the Upon tke earth. This qualifies ' lay not up,' foregoing examples of false piety, and ' lay not rather than ' treasures.' Earthly treasures are up for yourselves treasures ' (ver. 19). Main not forbidden in themselves, but the earthly stor- idea : supreme dedication to God ; this is illus- ing up, the earthly desire manifesting itself in the trated and applied in various ways. The coniiec- common striving after wealth. It "is no sin to tion of thought, then, is : not only are moral re- be rich, but it is a sin to Im'e riches, which the ligious duties to be performed for God and with poorest may do ; while the rich man may glorify a view to His blessing, in reliance on His bless- God and benefit man by his wealth. — Where ing, but our whole life is for God and through moth and rust consume. ' Moth ; ' in oriental His blessing. ' In all our aims and undertakings countries, treasures of clothing were laid up. the mind should be set on the things of. eternity.' The Greek word translated ' rust' means, liter- Hence vers. 19-21 teach that our treasures should ally, ' eating,' .' consumption,' referring here to be laid up in heaven, where our heart should be ; the ' wear and tear ' of time which consumes oui vers. 22-24 enforce the duty of devoting our possessions. ' Consume ' is better than 'corrupt.' heart to God by two illustrations: vers. 25-32 — Thieves break through (lit, 'dig through') and apply this principle to earthly wants ; ver. 33 steal. The term, ' thieves ' is quite general. Rob- states the principle plainly while ver. 34 deduces bers in the Ea.st often break through the walls from it the prohibition of anxious care for the of mud or unburnt brick common in those re- future. The last verse returns, as it were, to the gions. The verse exhibits in general the variety starting point, since anxious care for the morrow of all earthly treasures, which are earthly in theii leads to heaping up of treasures on earth. ' place,' their ' kind,' and ' the manner' of theii 70 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 19-34. collection.' Not likely to be understood too lit- erally. Ver. 20. A positive precept, answering exactly to the negative one of the last verse : but lay up for yourselves treasures in heaven. ' Heaven ' some- times means the atmospheric heaven (ver. 26), sometimes the stan-y heavens (Heb. xi. 12) ; here it is used in the highest and spiritual sense of the unknown region where God has His throne and reveals His glory (comp. vers. 9, 10). This is the ' place ' where the treasures are laid up ; the * character ' of the treasures, is therefore, eternal ; they are to be collected in a heavenly ' manner.' Hence the reference is not exclusively to a future locality ; nor is there a thought of purchasing a future and heavenly reward by laying up a store of good woi'ks. The superiority of these treasures is more prominent than the way to lay them up. Ver. 21. For. A reason for the preceding precepts (ver. 19, 20). — Where thy treasure is, whether on earth or in heaven, there will thine heart be also. The singular pronoun adds im- pressiveness. Not a question of mere profit and loss, but of affection and of character. The pre- cepts are for those who hope to become subjects of the kingdom of heaven. Such must have their heart in heaven, hence they must lay up their treasures there. The dedication of the heart to God is the underlying thought on which the par- ticular teachings are based. May be used in sup- port of the voluntary principle. People talie more interest in the Church, if they sustain it by purse and personal effort. Ver. 22. Not an abrupt transition, but an il- lustration of the importance of dedicating the heart to God supremely. — The lamp (the same word used in chap. v. 15, but different from that rendered 'light ' at the close of this verse, and in ver. 23) of the body is the eye. The eye gives light which it receives from without, and is not light itself, so the conscience lights the spirit by light from above. — Single, /. e., presenting a single, clear image. The application is to single apprehension of God as the supreme object of trust and love. — Full of light, or, ' in light,' ' in full light,' the body having received what the eye was designed to convey. Ver. 23. If thine eye be evil. This means, according to the contrast, ' double,' distorted in vision. — Full of darkness, or, ' in darkness.' {The word is not the same as that in the next clause, but derived from it.) The evil result of a divided state of heart, where what God de- signed to be the means of showing Himself to us as the supreme object of love, fails to perform its office. The rest of the clause carries out the same thought. — If therefore, since so much de- pends on the singleness of vision, the light that is in thee, what God has placed in us to be the means of conveying light, referring it to the con- science. Man can lose the proper use of what God designed to be the organ of spiritual light, even this may be darkness. In such a case, how great is that darkness. A fearful picture of a confirmed sinful condition ; and it is implied that a heart without single and supreme dedication reaches such a condition. — Another view : ' If then the light which is in thee is darkness, how dark must the darkness be ! ' i. e., ' if the con- science, the eye and light of the soul, be darkened, ui how much grosser darkness will all the passions and faculties be, which are of themselves naturally iarkP No blindness is so terrible as blindness of conscience, when what was made to enlighten us but increases our darkness. Ver. 24. A still plainer illustration, to prove that man cannot be thus divided, must be one, light or dark, servant of God or of Mammon. — Serve, i. e., be the slave of, yielding entire obe- dience. A hired servant might faithfully serve two masters, but such service is not meant here. — For either he will hate the one, etc. Explana- tions : (i) The suppositions the reverse of each other, with no particular difference between the two sets of verbs : ' He will either hate A and love B, or cleave to A and despise B.' (2) The second clause less strong than the first, the refer- ence being to the proper master and a usurper ; the servant may hate the proper master, and love the usurper, or if he love the former cleave to him, and despise the latter. The proper master (God) may be loved or hated, but cannot be despised. Hence in any case ' one ' in the lat- ter clause must be God. — Ye cannot serve God and mammon. This is the direct application. ' Money in opposition to God is personified and regarded as an idol, somewhat like Plutus, al- though it cannot be shown that such an idol was worshipped' (Olshausen). The Chaldee word ' mammon ' originally meant ' trust ' or confidence, and riches are the trust of v^'orldly men. If God be not the object of supreme trust, something else will be, and it is most likely to be money. We must choose. Not the possession of money, but its mastery over the mind, is condemned. Ver. 25. Therefore. Because of the precept just given. Anxiety, which is distrust of God, is the source of avarice. Living to God is the proper life, and it relieves from care, because we trust Him for what we need. " This thought is expanded in the remainder of the chapter. — Be not anxious. The word means : ' to be dis- tracted,' 'to have the mind drawn two ways.' Ordinary thought or care is not forbidden (comp. I Tim. V. 8 ; 2 Thess. iii. 10), yet there is little danger of its being understood too literally. When thought about temporal things becomes anxiety, it has become distrust of God. — Your life. The word here used means ' soul ' as the seat of physical life. Hence the needs of this life are spoken of, what ye shall eat, etc. The body too has the same needs, but clothing is more properly connected with it here : what ye shall put on. Is not the life more than the meat! ' The meat,' (/. e., food of all kinds), needed to sustain it. Is not He who gave ' the life ' able and willing to give what will sustain it, and He who made ' the body,' what will protect it. Ver. 26. Behold, look attentively. — The birds of the heaven, the sky, the atmospheric heaven. This expresses the wild freedom above the earth which contains their food, and also their lower rank in the scale of creation. — That. Not ' for.' We are to behold with respect to the birds this fact, that they sow not, etc. Do not use the means which we all ought to use. — Barns, any kind of storehouse. — And, not ' yet ' ; you are to consider this fact also, that your heavenly Father, standing in a higher relation to you than to them, f eedeth them. — Are not ye much better than they 1 This conclusive argument shows that ver. 25 must be designed to forbid our numerous earth- ly cares. Ver. 27. Add one cubit unto his age, prolong his life in the least. ' Age ' is preferalSle to ' stat- Chap. VI. 1 9-34-] THE GOSPEL ACCORDING TO MATTHEW. n ure' (the word has both meanings) ; the reference is not to the body but to the life ; further, to add a cubit (i8 inches) to the stature would be a very- great thing. Our age is conceived of as a race or journey. If then we cannot do what is least by our care, why be anxious ? Ver. 28. For raiment. The second thought in ver. 25 is now expanded and illustrated ; not only anxiety, but the common and childish vanity about raiment, is reproved. — Consider, /. e., study, observe closely ; more readily done in the case of the plants than in that of the birds. — The lilies of the field, /. e., wild lilies, growing with- out human care. The words, ' grass of the field ' (ver. 30) lead us to suppose that wild flowers in general are meant. Many, hovifever, because of the reference to the pomp of Solomon, suppose the Huleh lily is specially referred to : 'it is very large, and the three inner petals meet above, and form a gorgeous canopy, such as art never ap- proached, and king never sat under, even in his utmost glory ' (Thomson, The Land and the Book). This flower was common in the neigh- borhood of Nazareth. — How they grow. So beautifully, luxuriantly, without human care. — They toil not, neither do they spin ; perform no labor in preparing clothing. Flowers of the Field. Ver. 29. Even Solomon. The magnificence of his court is still proverbial through the East. To the Jew he was the highest representative of hu- man glory. — Like one of these. ' One ' is em- phatic. The meanest of God's creatures exceed in glory the highest earthly pomp. Vanity about such things is therefore the height of folly. An- other lesson is hidden beneath the text, ' As the beauty of the flower is unfolded by the Divine Creator-Spirit from within, from the laws and capacities of its oiiin individual life, so must all true adornment of man be unfolded from within by the same Almighty Spirit.' (Alford.) Ver. 30. But if God doth so clothe. ' If ' does not imply doubt. The direct creative purpose and act of God is here assumed. — The grass of the field. Wild flowers belong to the herbage, which is cut down. It withers rapidly and is then fit for fuel, being cast into the oven, its beauty gone, even its substance consumed. —Much more. He who adorns the transient wild flower, so that hu- man pomp is mean in comparison, will most as- suredly provide for His children, whose being is not for a day, Ijut forever. — 0 ye of little faith, little faith about what is least, when He has given us the greatest gift, in giving Him who thus teaches us. He joins His lessons of trust to what we see every day, and we need them every day. Ver. 31. Therefore. The logic is so conclu- sive, even those of little faith might learn the lesson. It is not learned, if we are anxious, say- ing, What shall we eat, etc. Too few have faith enough to interpret this verse correctly. Ver. 32. For. A reason against this anxious thought is now given. The parenthesis is unne- cessary. — After all these things do the Gentiles seek, Worldliness and distrust are heathenish. The Pharisees, boasting of freedom from Gentile influence, were guilty of such distrust. Worldly men are quick to mock at the childlike trust in God here commanded. — For. This introduces an additional reason, yet one related to the other. Heathen, unbelievers in God's Providence, may act in this forbidden manner. Do not resemble th&m, for you believe that you have a heavenly Father and he knoweth that ye have need of all these things. He does not forbid your wants, but supplies them. Ver. 32. But seek ye first. No ' secondly ' is implied, as though we might be avaricious, after we have attended to the duties of religion. The first object is supreme. This positive command is needed, for we can avoid such anxious thought, only when we have some better object. — His kingdom, /. e., ' your heavenly Father's ' (ver. 32). The common reading is an alteration for explana- tion. Supreme dedication to a Personal Object of trust and desire, who is our Father for Christ's sake, is here commanded. — His rightODUsness. The spiritual purity spoken of throughout. Not ' justification,' which this word does not mean, however true it is that we obtain God's righteous- ness through ' justification.' This verse, which contains the crowning thought of this chapter, echoes the crowning thought of the whole dis- course (chap. v. 48). — All these things, these things needed for the body. — Shall he added to you, over and above the spiritual blessings, which result from seeking God as the supreme object. We are to ask God for temporal things. Chris- tian prayer implies intimate and constant approach to God, which would be impossible if we could not tell Him of all our real needs. To ask for them unconditionally, or to allow them to crowd out spiritual desires and affections, is certainly forbidden. Ver. 34. Therefore. Either : a further deduc- tion ; or a summing up. The first vie\x accords better with the reason given and would presup- pose the other lessons ; the latter is favored by the position of the verse immediately after the general precept of ver. 33, and finds a place more easily in a logical analysis of the discourse. It is suspicious for that reason. — The morrow is here personified. — For the morrow will be anxious for itself. Not 'take care of itself,' but 'bring its own cares and anxieties,' do not foolishly increase those of to-day by borrowing from the morrow. — Sufficient unto the day, or for the day, is the evil thereof. ' Evil ' may mean natural or moral evil, suffering, or sin. The latter sense is the more usual one, the former suits the context bet- ter. Perhaps both may be included, the sin being the want of trust imder the suffering. A hint that we never fully obey the precepts just uttered, because our dedication to God is so impeifect. 72 THE GOSPEL ACCORDING TO iMATTHEW. [Chap. VII. 1-12. Chapter VII. 1-12. Warning against Censoriousness ; a Declaration of God's Willingness to give, introducing the Golden Rule of Conduct toward Others. 1 « JUDGE not, that ye be not judged. * For with what judg- "■\l'^Y\^''' 2 •-' ment ye judge, ye shall be judged : and ^ with what measure * xhT^jo : j'al' 3 ye mete, it shall be measured to you again.^ And why behold- ',';.'■''"'■"' est thou the mote that is in thy brother's eye, but considerest ^ '^^'"''' "'■ ^'*" 4 not the beam that is in thine own eye .'' Or how wilt thou say to thy brother, Let me pull out ^ the mote out of thine eye ; 5 and, behold,^ a beam is in thine own eye t Thou hypocrite, first cast out,* the beam out of thine own eye ; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 "^Give not that which is- holy unto the dogs, neither cast ye your ^chap.xv.26. pearls before swine,^ lest they trample them under their feet, and turn again ^ and rend you. 7 « Ask, ■''and it shall be given you; seek, and ye shall find ; ^ ^""^^ '''• 9- 8 knock, and it shall be opened unto you : for every one that iask- -^^i^^^^ 3- xvni. xxi. 22 ; eth receiveth ; and he that seeketh findeth ; and to him that ^v*'"^'^"'"'! j 24; , 6: 9 knocketh it shall be opened. Or what man is there of you, jl's. u's, 10 whom ^ if his son ask bread, will he give him a stone .-' Or if L'^v'^m.is! 1 1 he ask a fish, will he give him a serpent } If ye then, " being s chap. xii. evil, know how to give good gifts unto your children, how much more shall your Father which ^ is in heaven give good things to 12 them that ask Him.?. ''Therefore all things^ whatsoever ye a Luke vi. 31. would that men should do to you, do ye even so ^^ to them : for ' this is the law and the prophets. « chap. xxii. 1 omit again ^ cast out ^ lo ^ cast out first ^ the swine ® omit again '' of whom ® who ^ All things therefore ^° even so do ye also Connection and Contents. The connection voke censoriousness, do not indulge in it, since is not obvious; no theory can be insisted upon, it exposes you to judgment (vers, i, 2) ; the folly Various views : (i) No connection intended. (2) and hypocrisy of it is shown by an illustration Ver. 7 is connected with the last chapter, while (vers. 3-5) ; the extreme of laxity is quite as fool- vers. 1-5 were addressed directly to the Pharisees ish (ver. 6) ; remember, however, God's kind and (who were showing signs of dissent), ver. 6 to the wise dealings (vers. 7-1 1), and act thus kindly disciples in regard to the Pharisees. Conjectural, and wisely to others (ver. 12), without censorious- (3) A contrast (so Lange) : Be not surcharged ness on the one hand, or casting pearls before with worldly cares for the morrow, but rather be swine on the other. filled with spiritual anxiety for the day of judg- Ver. i. Judge not. This refers to harsh, un- ment. Not obvious, since vers. 2 and 12 are kind judgment, not to the mere formation of closely related to each other in thought. (4) private opinion, or to judicial sentences. — That Vers. 1-12, grouped as a whole, referring to con- ye be not judged, not by other men, but by God. duct toward our fellow men. The former part His judgment is more strict, and it takes special may have been addressed to the opposers ; but account of this harsh censorious spirit. The the connection of thought is not to be broken by judgment of men often corresponds, joining ver. 7 directly with the last chapter. This Ver. 2. For with what judgment, etc. Liter- we prefer. The line of thought, then, is : In this ally, ' in what judgment ; ' the ' measure ' acr ord- evil world (vi. 34) where there is so much to pro- ing to which God's judgment will take place, Chap. VII. I-I2.] THE GOSPEL ACCORDING TO MATTHEW. n namely, our own severe judgment. The second clause repeats the same idea, making it more general. Vers. 3-5. A figurative application of the principle just laid down, showing the folly of sin- ners being censorious, their incapacity for form- ing a right judgment of others, hinting at the pro- portionate magnitude which our own faults and those of others should hold in our estimation. Ver. 3. And, since the principle of ver. 2 is correct, why beholdest thou? The verb means to observe, to voluntarily stare at ; the context shows that the one addressed could not have clear vision ; the question indicates that such observ- ing was unnecessary. The singular ' thou ' is pointed, too much so for a direct address to the Pharisees present. — The mote, or splinter ; the foreign substance in the eye is of the same kind in both cases. — Considerest not, ' apprehendest not' Stronger word than 'beholdest.' — The beam, a hyperbolical expression for a great fault, to show the relative magnitude. No reference to one class of sins. The ' mote ' which might be overlooked is looked for, the ' beam ' of which one must be conscious is not considered. Ver. 4. Or how wilt thou say, have the face to say. A step in folly beyond that represented in the last verse. — Let me cast out (as in ver. 5) ; ' permit me, I will cast out.' The friendly lan- guage presents the censoriousness as hypocritical. True to nature ! The epithet of ver. 5 is not abruptly introduced. Ver. 5. Thou hypocrite. Not necessarily the Pharisees, but any who thus act. Such action is hypocrisy before God and before the conscience also. — First, before meddling with others. — And then shalt thou see clearly. ' See ' differs from ' behold ' (ver. 3). The look must be puri- fied before it can be used for this end ; one must have got rid of great faults before he can see ' clearly ' enough to help his brother get rid of his faults. To get clearness of vision ourselves is the great end ; caution is necessary in helping the brother. Ver. 6. If the preceding verses were addressed to the opposing Pharisees, our Lord now turns to the disciples. We prefer to explain : Harsh judgment and unwise correction of others were reproved (vers. 1-5) ; now comes a warning against laxity of judgment, childish ignorance of men. The two extremes often meet. The latter, no less than censoriousness, is an unwise attempt at the correction of others, and will be avoided by those who ' see clearly.' — Give not that which is holy, i. e., the sacrificial meat, the provision of the priests, unto the dogs. These, regarded as specially unclean in the East, will receive it, but such giving will be a desecration. — Neither cast ye your pearls before the swine. Still more fool- ish ; ' the swine ' will not receive the ' pearls,' which are of no value to them, as they cannot eat them. A resemblance between pearls and the natural food of swine need not be assumed ; the reference is to what is most precious. ' The dogs ' and ' the swine ' were both unclean, the former probably represent what is ' low, unclean, heretical ; the latter what is hostile, stubborn, and savage.' Eastern dogs are more disgusting than ours, and eastern swine more savage. The rest of the verse applies only to the savage swine. — Lest they trample them under their feet. The pollution, not the destruction, of the precious things is represented. — And turn and rend you, turning from the precious pearls, or, turning upon you. The main reason urged is the defilement of what is precious ; but the other danger follows. ' Even saving truth must be withheld from those who would surely reject it with contempt and sav- age hatred ' (J. A. Alexander). Lange : ' The dogs ultimately become swine, just as that which is holy is further designated as pearls, and the iniquity of the first action passes into the madness of the second. At last the full consequences ap- pear, when the swine turn from the gift to the giver and rend the profane sinners.' No encour- agement, however, either to ' cowardly suppres- sion of the truth,' or revenge against its rejectors. The Crusaders and others drew the latter infer- ence. Pharisaism does not ' cast out the beam,' but often ' casts away the pearls.' Ver. 7. The thoughts of judgment and un- worthiness (ver. 1-6), might discourage ; encour- agement is given by showing God's willingness to give. The objection to connecting this verse with chap. v. 34, is that it must then refer to temporal things. At the same time it shows that the trust there spoken of is a prayerful trust. — Ask, and it shall be given to you, etc. ' Ask,' ' seek,' ' knock,' refer to prayer, forming a climax. The first im- plies simple petition, the second earnest desire, the third perseverance. ' To ask, indicates the want of an object, which can only be obtained by free gift ; to seek, that it has 'been lost ; to knock, that it has been shut up — hence this prayer, which is both the work of life and the evidence of life.' Others apply ' ask ' to prayer, ' seek ' to our endeavors, ' knock ' to our investigation of the Scripture ; the former explanation is sim- pler. Ver. 8. For every one that asketh, etc. An invariable rule ; a plain promise, not for the future, but for the present, since our Lord says : receiveth, — findeth, — it is opened. This prom- ise, several times repeated by our Lord, is limited only by the verses which follow ; comp., however, Jas. iv. 3, ' Ye ask and receive not ; because ye ask amiss.' God always answers the right kind of prayer, but in His own right way. Ver. 9. Or, to view the matter in another light, comparing God's willingness with that of a hu- man father. — What man is there of you, more exactly, 'who is there among you, a man,' a mere man. — Of whom, etc. In the Greek there are two questions, one broken off : ' Whom his son shall ask for Ijread (and who shall — no), he will not give him a stone. The loaves or cakes, used in the East, resembled somewhat a smooth, flat stone. A deceptive answer is meant. Ver. ID. A serpent. A response both decep- tive and hurtful. We often deem the bread a stone, and the fish a serpent, misunderstanding God's good gifts. Ver. II. If ye then, being evil. An argument from the less to the greater ; ' if,' equivalent to ' since.' An incidental proof of hereditary sin and general depravity. Yet some elements of good remain, such as humanity and parental af- fection. — Good gifts to your children. This is the rule. — How much more. The difference if infinite. — Your Father who is in heaven. He was to be thus addressed in prayer (chap. v. 9) ; real prayer is based on this relation. — Good things. Luke xi. 13, 'the Holy Spirit,' which is the best of the ' good things ; ' he who receives the Holy Spirit may expect all the rest, as far as ' good ' for him. God gives good gifts only, and what 74 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VII. 1-29. He gives is always good. — To them that ask them. — For this is the law and the prophets, him. Prayer is the condition which God ap- This golden rule is equivalent to ' thou shalt love points ; hence trust and prayer help each other, thy neighbor as thyself,' but joined with the ex- in fact coincide. ample of God's giving, which implies supreme Ver. 12. Therefore. An inference from vers, gratitude to Him, it is equivalent to the whole l-ii, summing up the duties to others: not cen- law. Comp. chap. v. 17, which introduced the seriousness, nor laxity, but giving like God's ; moral precepts of the discourse. — The Golden as He gives good things to those asking Him, Rule, though not without parallels in heathen even so give to others what you would have them ethics (in a negative form), is distinctively Chris- do. The precept is the counterpart of the prom- tian. (i) It presents God's benevolence as the ise. The correspondence between our acts and guide of duty. (2) Hence it is positive (Do all God's, a warning in ver. i, becomes a precept, the good you can to your neighbor), not negative' after the promise of his kind dealings. An echo (as the Rabbinical sentence : ' Do not to your of chap. V. 48, the cnbninating precept of the dis- neighbor what is odious to you, for this is course ; hence a fitting close to this section. — the whole law '). (3) It is taught by One who Even so do ye also to them. Not, ' do these wrought as well as taught ' righteousness,' who things,' as the order of the common version sug- died that we might ' even so do also.' The gests ; but, ' after this manner do ye also.' Not, powerless teacher of correct ethics makes our do to others what we would have them do to us case the more hopeless (comp. Rom. iii. 19; vii. (this might become mere barter) ; but, do to them 7-14) ; but Christ is ' the Power of God,' as well what we think they would wish to have done to as 'the Wisdom of God' (i Cor. i. 24). Chapter VII. 13-29. The Conclusion of the Discourse ; the Effect upon the People. 13 " "pNTER ye in at^ the strait ^ gate: for wide is the gate,'' \f'^ "'»• J—-' and broad is"^ the way, that leadeth to destruction, and 14 many there be which go in thereat:* Because strait ^ is the gate, and narrow ^ is"^ *the way, which '^ leadeth unto life, and ^^ Ps-xvi. n 15 few there be that find it. '^ "^Beware of false prophets, which *" '^ Chap. xxiv. II, 24 ; 2 come to you in sheep's clothing, but inwardly they^ are ''raven- ?^,'J'i;'; ' 16 ing wolves. Ye shall know them* by their fruits.^ Do men '^ ^^^^-Z-^"- *-* -^ 27; Acts XX. 17 gather grapes of thorns, or figs of thistles.? Even so every ^ ^vers. 20; good tree bringeth forth good fruit ; but a^'' corrupt tree bring- jj^Luke'l'i. 18 eth forth evil fruit. A good tree cannot bring forth evil fruit, ■*^'''*' 19 neither can a corrupt tree bring forth good fruit. -^ Every tree / CHap. iii. that bringeth not forth good fruit is hewn down, and cast into 20 the fire. Wherefore *by their fruits ye shall know them. 21 "Not every one that saith unto me. Lord, Lord, shall enter ^LuVeyi. 46; Rom. ii. 13 ; into the kingdom of heaven ; but he that doeth the will of my J^s. i. 22. 22 Father which ^^ is in heaven. ''Many will say to me in that day, ^ chap. xxv Lord, Lord, have we not * prophesied ^^ in ^'^ thy name } and ^ in ^^ . xii'i. 25-27. thy name have ^* cast out devils .'' ^^ and in ^^ thy name done ^^ 'f'''- ^■ ■' ■' k Mark ix. 38. 23 many wonderful works } ^"^ And then will I profess unto them, I 'never knew you: '"depart from me, ye that work ^ ^S,-,.^'- 4- -' ^ ■' m Chap. xxv. ^ by or through * many are they that enter in thereby '^ few are they that find it ^ By their fruits ye shall know them '2 Did we not prophesy 15 demons irrow 3 omit is 5 straitened 6 that ."* omit they 10 the 11 who 13 by " omit have 16 do 1'^ mighty works Chap. VII. 13-29.] THE GOSPEL ACCORDING TO MATTHEW. 24 iniquity. " Therefore whosoever ^^ heareth these sayings of mine, and doeth them, I will liken him ^^ unto a wise man, 25 which ^^ built his house upon a ^^ rock : And the rain de- scended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a^*^ 26 rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which ^^ 27 built his house upon the sand : And the rain descended, and the floods came, and the winds blew, and beat^*^ upon that house ; and it fell : and great was the fall of it. 28 And it came to pass, when Jesus had ^^ ended these sayings," ^^ 29 the people ^^ were astonished at his doctrine : ^^ ^ For he taught them as oue"^^ having authority, and not as the scribes.^*^ ^8 Every one therefore that " the best authorities read shall be likened 2° smote 2^ omit had ^^ words ^^ multitudes ^^ teaching 2^ omit one ^® the best authorities read their scribes 75 (LuKBvi. 47- o Chaps, xiii 54; xxii. 33i Mark i. 22 ; vi. 2 ; xi. 18 ; Luke iv. 32. / Mark i. 22; comp. John vii. 46. Connection and Contents. The exposition of the requirements of ' the law and the proph- ets' just given, was far beyond the low morality of the scribes and Pharisees, and men might easily be tempted by their own hearts or by others to seek the easier way. Our Lord therefore concludes by urging His hearers to avoid the broad way and seek the narrow one marked out (vers. 13, 14) ; warns them against hypocritical teachers (vers. 15-20), against self-deception (vers. 21-23), and closes with two similitudes respecting those who obey and disobey His precepts (vers. 24-27) ; vers. 28, 29, tell the impression produced by the discourse. — Contrasts : the narrow and wide gates ; the straitened and broad ways ; the good and corrupt trees, with their fruit ; saying and doing; active in Christ's name, yet working in- iquity ; the rock and the sand ; the standing the storm and falling in the storm ; teaching with au- thority and teaching as their scribes. Ver. 1 3. Eater ye in by, or through, the nar- row gate. The ' gate ' is mentioneel first ; the way afterwards. It is the entrance gate at the beginning of the journey of life (the way), not the gate of heaven at the close. Bunyan's ' Pil- grim's Progress ' is the best commentary on all such figures. Explanations : Repentance, faith, humility, self-denial, poverty in spirit (ver. 3), the righteousness of Christ ; the last is probably the best sense, in contrast with the self-righteous- ness of the Pharisees (the wide gate). — For wide is the gate and broad the way, etc. More attrac- tive, more easy to find, and to follow. A reason ('for') why we must be exhorted to enter in by the narrow gate. To follow our natural tenden- cies is to pursue the broad way. — Destruction. The way leads to this ; in one sense it is this al- ready. Carnal Judaism led to the destruction of Jerusalem. Carnal Christianity passes on to sim- ilar judgment. Ver. 14. Straitened (lit, 'pressed together') is the way. Even after we pass through the gate the Christian course continues difficult, is a con- stant conflict and self-denial, but it leadeth unto life. Eternal life which begins in this world, but is obtained in its fuhiess in eternity. The way to destruction is broad ' because ' it is used by so many. — Few are they that find the straitened way. It is not even discovered by most, much less entered upon. This not because God has made it so 'strait,' but because so few desire to find it. Ver. 15. Beware of false prophets, i. e., teach- ers. Not only is the way straitened, but those who might leave the ' many ' to find it are in dan- ger from false teachers, such as would prevent them from finding it. The warning may refer to the false teachers shortly to arise from among the Jews, but applies to all. — That come to you. ' False propliets ' are defined as those who do thus. They come ' to you,' to the professed dis- ciples of Christ ; more anxious to proselyte and pervert in the Church than to convert in the world, more meddlesome than missionary in their activity. — In sheep's clothing. No allusion to the dress of the prophets, but referring to the harmless e.xterior, or to the external connection with God's flock. — Inwardly, or from within, acting according to their impulses, they are rav- ening wolves. The old destructive malice re- mains. The application of this strong (but not harsh) language to persons must be governed by what follows. Ver. 16. By their fruits ye shall know them This order is more emphatic. This common figure is carried out in detail in vers. 17-19. — Do men gather grapes of thorns, or figs of thistles 1 The fruits most highly prized in the East. From teachers we are to look for valuable fruit ; but false teachers can only bear after their kind (vers. 17, 18), they are 'thorns' and 'thistles.' The productions of the bushes here named are said to resemble slightly the fruits spoken of in each case ; the harsh spirit of the false teachers has been compared to the sharpness of the thorns, and their proselyting spirit to the adhesive quality of the thistle. The main point is, however, the impossibility of getting good fruit from ' fruitless and forbidding plants.' Ver. 17. The general law of nature is here laid down positively : As the tree, so is the fruit. The principle holds good in the moral world. 7^. THE GOSPEL ACCORDING TO MATTHEW. [Chap. VII. 13-29 Ver. 18 repeats the same truth, asserting the impossibility of its being otherwise. But while ver. 16 refers to kinds of plants, these verses speak of individual trees. — Every good tree, /. e., of a good nature for bearing fruit. — Good fruit, of a good kind. — The corrupt tree, literally, ' spoiled,' but meaning here of a bad quality ; evil fruit, of a bad kind like the tree. Our Lord applies the general law to men's actions and their moral re- sults ; these are but manifestations of a moral nature, depraved or sanctified. Ver. 19. The figure is carried further to show the awful destiny of the false teachers. — Every tree, irrespective of its kind in this case, that bringeth not forth good fruit, is entirely barren. All is here made dependent on the fruitfulness. — Is hewn down and cast into the fire. Such trees can only be used for fuel. The same lan- guage was used by John the Baptist (iii. 10) in a wider application, which holds good still. Ver. 20. Wherefore by their fruits ye shall know them. Resumption of the thought of ver. 16, which has been -further illustrated. ' Fruits,' If in this case not ' actions,' as usually, the actions of the false teachers were decisive as to their character, there would be little danger of their deceiving others ; ' acts seemingly virtuous are often nothing more than the sheep's clothing in which the wolf wraps himself in order that he may deceive and devour the sheep.' (Words- worth.) Their influence, the moral effect of their teaching, is meant. Their acts may be included, and also the influence exerted upon the doctrinal belief of others ; not their own doctrines, however, which form the tree in a certain sense. The main test in the case of teachers is their influence upon the lives of others. Ver. 21. A natural transition from false teach- ers to false profession and self-deception. — Not every one. The really pious profess Christ, but not all who profess are really pious. This an- swers a common objection urged against public profession from the number of hypocrites. — Lord, Lord, the repetition is emphatic. This word, probably already used by the disciples, is the germ of a Christian confession, centring in the acknowledgment of personal allegiance to the Lord Jesus Christ. Such acknowledgment in word (or subscription to an orthodox creed) is not enough for entrance into the kingdom of heaven. — But he that doeth, etc. Of all who thus con- fess, only those doing the will of God shall enter into the kingdom of heaven. The contrast is not between hypocritical professors and holy non- professors, but between hypocrites and saints, all making the same outward profession. — My Father. The whole Gospel shows that this means a closer relation than that expressed by the phrases, ' your Father,' ' our Father.' Christ, the only begotten Son, always addresses God as ' Father,' or ' my Father.' Ver. 22. Many. The number of ' false teach- ers ' is large, much more that of hypocrites. — In that day. ' The great day of the Lord ; ' whether it be one day of account for all, or the particular day for each. — Lord, Lord. The con- fession (ver. 21) now becomes a cry for help. — Did we not prophecy, or preach. If those seem- ing to do much in Christ's name are cast out, much more will others be. — By thy name, i. e., called by thy name, and prophesying by the au- thority of thy name. — Cast out demons; the great- est exercise of healing po ver. — Mighty works. The word usually means ' miracles.' Judged by external results hypocrites may appear successful in spiritual works ; such may have shared in the miraculous power of the early Church. Their self-deception continues to the very bar of final judgment. Ver. 23. And then, at once, will I profess unto them. They make false professions, but ' I will tell them the plain truth.' — I never knew you. They had not fallen away, they had never been called by Christ, though called by His name, and calling on His name. Intimate knowledge of persons implies sympathy and similarity. — De- part from me (comp. chap. xxv. 41), ye that work iniquity. The seeming success of a hypocrite is habitual and heightened iniquity. Important for self-examinations. Our Lord speaks of confess- ing Him, of works done in His name. His final verdict, all in connection with doing the will of His Father. No mere man could speak thus. Ver. 24. Therefore. In view of all that pre- cedes, especially the warnings just given, to which a further warning is here added. — These sayings of mine, coming from me, with a hint as to His authority. This expression does not favor the view that this discourse is a summary made by the Evangelist. — Doeth them, makes them his habitual rule of action. The power to do them Christ gives us. How and why is to be learned elsewhere. To rise to the Mount of Beatitudes in our life, we must go to Mount Calvary for our life. — Shall be likened. This is the better estab- lished reading. — A wise man, a prudent man. — Who, ' such an one as.' — Built his house upon a rock. The Greek has the article with ' rock ' and ' sand,' with a generalizing meaning, ?'. e., rocky foundation, sandy foundation. The English id- iom usually omits the definite article in such a case ; but the E. V. is inconsistent, omitting the article here, and reading ' the sand ' (ver. 26). The practice was common, but the form indi- cates a special case, which may have been known to the hearers. Ver. 25. A picture of the sudden violent storms so common in the East, as indeed the definite articles indicate. No distinct meaning need be assigned to rain, floods, and winds, but the rock means Christ. The definite article points to this, and the figure is thus applied so frequently in the Scriptures. How we can build upon Christ, so that our doing of His sayings rests upon union with Him, is clearly made known elsewhere. Ver. 26. Doeth them not. Life is the test, not kiunulcdge, or profession, which may be included here under the word ' heareth.' — Foolish, i.e., senseless, singularly imprudent. — The sand. The transitory teachings and works of man. For moral results, science itself is shifting sand com- pared to the Rock, Christ. Ver. 27. The description of a storm is repeated, but the result is different ; the winds smote upon that house ; and it fell. Instead of adding, ' foi it had been founded on the sand,' our Lord closes the illustration, and at the same time the dis- course, which began with the word, ' blessed,' by saying, and great was the fall of it. He empha- sizes the completeness of the ruin. Admiration of the Sermon on the Mount, without obedience of its precepts, involves destruction, inevitable and utter. In order to do ' these sayings,' we must follow Christ further. Ver. 28. And it came to pass when, etc. A summary of our Lord's sayings would not be Chap. VIII. I-I7.] THE GOSPEL ACCORDING TO MATTHEW. 77 thus referred to. — The multitudes, as in ver. i. bodiment of the Truth. — And not as their scribes They must have heard Ilim. — Were astonished. The scribes were expounders of the Old Testa- A strong word ; ' driven from their customary ment. Their exposition, too, was in one sense state of mind by something new and strange. — authoritative, but they referred continually to the Teaching, rather'than 'doctrine;' the former in- authority of learned Rabbins. Our Lord intro- cludes the manner as well as the matter of His in- duced His expositions thus : ' Verily I say unto struction, both of which awakened astonishment, you.' No Old Testament prophet assumed such Ver. 29. For he taught them. This may re- authority, no mere man has a right to do so. He fer to His habitual mode of teaching. — As hav- who uttered this matchless discourse on morals, ing authority. ' One ' is not only unnecessary, has personal authority to tell men what is true, but incorrect. Christ is not ' one ' among others to declare what is right, to set up His judgment ' having authority,' but the only one having au- here and hereafter as the final appeal. None thority, in this highest sense, as the one coming but the God-Man could be the teacher on the directly from God, and Himself the personal em- Mount of Beatitudes. Chapter VIII. 1-17. Miracles at Capernauui. 1 '^ "1 /"HEN he was come down ^ from the mountain, great mul 2 V V titudes followed him. And, behold, "there came a leper « mark 1. 40 ^ -44 ; i-.UKE and '' worshipped him, saying, Lord, if thou wilt, thou canst make ^ chap"s.'''ix. 3 me clean. And Jesus put forth ^ his hand, and touched him, ^x.'zoljohn saying, I will ; be thou clean.^ And immediately * his leprosy ^ ^h^^p^ ;^ 4 was cleansed. And Jesus saith unto him, ''See thou tell no xvil™- '*"' man ; but go thy way, ''shew thyself to the priest, and * offer iii.^'2;v.43i the gift that Moses commanded, ■''for a testimony unto them. X^ ' ™'" 5 And *' when Jesus ^ was entered into Capernaum, there came 14. 6 unto him a centurion, beseeching him, And saying. Lord, my 4, 10, 2i,'22. . f Chap. X. 18. servant ^ lieth at home sick of the palsy, grievously tormented, g luke vii 7 And Jesus saith unto him, I will come and heal him. The 8 centurion answered and said. Lord, I am not .worthy that thou shouldst come under my roof : but ''speak the word only,'^ and h Ps. cvii. 20 •' . comp. ver. 9 my servant shall be healed. For I * am a man under authority, 16. having soldiers under me:^ and I say to this man, Go, and he goeth ; and to another, Come, and he cometh ; and to my ser- 10 vant,^ Do this, and he doeth it. When Jesus heard it, he mar- velled, and said to them that followed, Verily I say unto you, I 11 have not found 'so great faith, no, not in Israel. ^'^ And I say zSeechap.ix unto you, That * many shall come from the east and west, and k Luke xiii •' •' . . 29; Eph. Ill shall sit down with Abraham, and Isaac, and Jacob, in the king- &• 12 dom of heaven: ' But the children ^^ of the kingdom shall be '' Luke xiii. 2s "* cast out into outer ^^ darkness : " there shall be weeping ^^ and '"j^'^^P^^y^jH 1 3 gnashing ^^ of teeth. And Jesus said unto the centurion, Go "■ {^I'^^f'^^-" 51. ^ came down ^ p^y^^ \^^ stretched forth ^ made clean ^ straightway ^ he ® or boy ' only say in a word ^ I also ^ myself 1° the best authorities i-ead with no man in Israel have I found so great faith ^^ sons ^'^ insert the 78 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VIII 1-17. thy way ; 'and ^^ as thou hast believed, so be it done unto thee. And his ^* servant was healed in the selfsame hour.^^ 14 ° And when Jesus was come into Peter's house, he saw ^ his " ^^''!'\ukk 15 wife's mother laid, and sick '^^' of a fever. And he touched her ;> 7cor7tJ.' ^ hand, and the fever left her : and she arose, and ministered 16 unto them.i'^ When the ^^ even was come, they brought unto him many that were 'possessed with devils : ^^ and he cast out 7j -L saying, Go not into the way of the Gentiles,^ and into ^ z^'E^^^raTv! 6 any'^ QAX.y oi *the Samaritans enter ye not : ''but go rather to 5°|johniv] 7 '^the lost sheep of the house of Israel. And as ye go, preach, cChap.xv. 24. 8 saying, * the kingdom of heaven is at hand. Heal the sick, 176; iTaj'iii. cleanse the lepers, raise the dead,'^ cast Out devils,^ ■^ freely ye 17. 9 have ^ received, freely give. " Provide neither " gold, nor silver, iv. 17".' 1 . -Br . -,, /Rom.iii. 24; 10 nor brass m your purses ; nor scrip" tor j/^z^r journey, neither Rev. xxi. 6; xxii. 17. two coats, neither shoes nor yet staves ^ : for "the workman is^MARKvi. ? II ; LuiCE 1 1 worthy of his meat. And into whatsoever city or town ve 'x- 3-5 ; ■' ■' ■' comp. Luke shalP° enter, inquire who in it is worthy ; and there abide till x-..4-i2; 1 When he had charged 8a ^ demons " no wallet 2 Into a way of the Gentiles go ye not * raise the dead, cleanse the lepers ^ o>nii have '' no ^ nor shoes nor staff 1° omii shall .xxii. 35. k 1 Tim. V. i8' comp. I Cor ix. 7-14 96 THE GOSPEL ACCORDING TO MATTHEW. [Chap. X. 5-15. 12 ye go hence.^i And when ye come ^^ into a house, * salute it. ^' '^Sam. xxv. 13 And if the house be worthy, let your peace come upon it : but 14 if it be not worthy, * let your peace return to you. And who- ^ Comp. Ps. soever shall not receive you, nor hear your words, when ^-^ ye depart out of that house or city,i* 'shake off the dust of your ^ ^^'^^p'="J;f5i^; 15 feet. Verily I say unto you, ™ It shall be more tolerable for the ''• y- ^"* xvui. 6. 1 CI 24. land of Sodom and Gomorrah in the day of judgment, than for '" ^^^^ '''• that city, li depart 12 as ye enter ^^ as 1* that city The First Preaching of the Twelve. The locality from which the Twelve were sent out, and the length of their tour are unknown. But Galilee, where our Lord had Himself labored so long, was doubtless the scene of this first mis- sion, which probably covered some time. The instruction given, though directly applicable to the Twelve on that occasion, ' may be taken as the type of all the commissions given by Christ to His servants.' (Lange.) We divide the dis- course into two sections. The second one is pe- culiar to Matthew, and more general in its char- acter. The present one was more immediately applicable to the first preaching tour. Contents. Both Mark (vi. 7-11) and Luke (ix. 2-5 ; comp. v. 3-16) record the substance of this section, but Matthew, himself an Apostle, gives a fuller statement, appending much that is not found in the other Evangelists. Vers. 5, 6 tell where they were to go ; vers. 7, 8 what they were to do (preach and heal) ; vers. 9, 10 describe their outfit or want of outfit ; vers. 11-14 their condtict in cases of reception and rejection, while ver. 1 5 adds a solemn warning in reference to the latter case. ' In these first verses (5, 6) we have the location; in 7, 8 t\i& purpose ; in 9, 10 the fit- ting out ; and in 11-14 the manner of proceediiig, of their mission ; ver. 15 concluding with a pro- phetic denouncement, tending to impress them with a deep sense of the importance of the ofiice entrusted to them' (Alford). Ver. 5. The way of the Gentiles would lead northward, they were to go toward Jerusalem, as we infer from the rest of the verse. — Go ye not. This prohibition was removed after the resurrec- tion (Acts i. 8). To have taken the way of the Gentiles at this time would have closed the way to the hearts of the Jews, who must form the basis of the Christian Church. — And into a city of the Samaritans enter ye not. Samaria lay be- tween Galilee, where they were, and Judea, whither they probably went. They were not for- bidden to pass through that region, but only to stay there. The Samaritans were half-heathen, the descendants of Gentiles who had been par- tially instructed in the Jewish religion (comp. 2 Kings xvii. 27-41 ) when they first occupied the territory of the ten tribes. With them the Jews had no dealings in the time of our Lord (John iv. 9), treating them as heretics. They received the law of Moses, once had a temple on Mount Gerezim ; and they expected the Messiah, and our Lord had already avowed Himself the Christ and gained converts among them (John iv. 9-42). But the harvest He there promised was to be reaped after His death (Acts. viii. 5) not through this sending forth of laborers. They received the gospel after the Jews and before the Gentiles. The utterance of this prohibition hints that the Apostles had some idea of the wider extension of the gospel. Ver. 6. Lost sheep (comp. ix. 36). As most needy and most ready. Ver. 7. And as ye go preach, proclaim, an- nounce. The matter of their preaching was the approach of the kingdom of heaven (comp. iii. 2 ; iv. 17). Their mission was preparatory; the gospel tells of a kingdom already come. As yet they were not instructed to proclaim the King, but were sent rather to announce the kingdom (ver. 7), 'to teach men its nature, and to prove it at hand by their miracles. If men had faith in the words of the Apostles, they would soon come to Jesus to be taught by Him.' (Andrews.) Ver. 8. According to the best authorities, raise the dead should come before cleanse the lepers. The Apostles did raise the dead after the resurrection of Christ, whether they availed them- selves of this power on this journey is not stated. The power to do these things was delegated to them for the specific purpose of calling attention ^ to and confirming their words. — Freely ye re- ceived. This refers both to the instruction and the power. ' Freely ' means not abundantly, but gratuitously, thus they were to give. The grace and the instrumentality are alike unhought.- Ver. 9. Although their labor was to be per- formed gratuitously and not for gain, they were not to make preparations for the journey, but to go without first providing a store of money : no gold, nor silver, nor brass. ' Brass,' not even the smaller copper coins. — In your purses, i. e., gir- dles, which were used as pockets or purses. Ver. 10. No wallet. They need provide nei- ther money nor baggage. — Two coats, two inner garments or tunics. — Nor shoes. This either means a second pair, or that they should wear their ordinary sandals without waiting to get a pair of walking shoes. The latter is preferable, since we should read next, a staff. ' Staves ' was inserted to avoid a seeming conflict with Mark vi. 8. The meaning really is : they need not pro- vide a staff especially for this journey, but take the one they had. They were to be free from care, not seeking any profit from their office ; out- wardly unburdened, inwardly carrying the great- est treasures. Without money or luggage they would be most free from care, for the workman is worthy of his meat (or 'sustenance.') Those who ' freely received ' from them are e.xpected in their turn to ' freely give.' These verses in their literal sense apply only to that particular journey, the principle, 'the workman is worthy of his meat,' remains always in force. Ver. 8, in forbid- Chaps. X. i6-XI. I.] THE GOSPEL ACCORDING TO MATTHEW. 97 ding the spirit of covetousness in the ministry, shows that the preaching of the gospel sliould not become a mere Hvelihood ; this verse shows that the laborers should be without worldly care. Those among whom they labor should so provide for them as to prevent care ; the extent of the provision to be regulated by the mode of living of those who provide it. Ver. II. And into whatsoever city or town, etc. Left to choose their own precise route, their work involved the exercise of judgment and pru- dence, it was not a mere mechanical routine. — Who in it (in the city or town) is worthy. This refers either to hospitable or to pious character, probably to both, since they are often united. Those who bore such a reputation might indeed be unworthy (ver. 13), but pious people easily find each other out. The next clause assumes that they had found the right place. — There abide till ye depart. In this fixed abode they were not to give unnecessary trouble (Luke x. 7). They were not social visitors but messengers of the gospel. The time of the ministry may be wasted By social exactions. Ver. 12. The house. ' The house ' they might enter, whether it was the house of one really worthy was to be tested. But whether worthy or not they were to salute it. Conformity to proper social customs, without official pride, with an immediate and friendly recognition of the ex- pected hospitality, irrespective of the worthiness or unworthiness of the host. Ver. 13. And if the house be worthy, /. e., of your stay. The worthiness of the house is de- pendent on the worthiness of its head. In its nature, whatever exceptions there may be, the family is to be regarded as a spiritual unit. — Let your peace come upon it. The usual Eastern salutation meant : ' Peace be to you.' In the case of worthiness the Lord will ratify your salu- tation which irvcludes a wish for the higliest pros- perity. Salutations are not necessarily unmean- ing forms ; nor should Christians make them such. — Let your peace return to you. ' Be con- tent with having brought a blessing on yourselves by showing such a spirit and obeying my express command ' (J. A. Alexander). It is implied in ver. 14 that they should have no further fellow- ship with such households. The ' angels una- wares ' would thus be driven away. Ver. 14. And whosoever shall not receive you, as guests in the house. — Nor hear your words, as teachers in a town. If refused in one house, they need not leave the town at once, although after inquiring for one ' worthy,' such a refusal would probably precede a rejection in the place itself. — Shake off the dust of your feet. To be done immediately after decided rejection in a house or a city. The act was symbolical, express- ing an end of all intercourse, and perhaps an end of responsibility. As His representatives, their act implied rejection and consequent judgment (comp. Mark vi. 11). Ver. 15. The solemn formula, Verily I say unto you, introduces a prophetic denunciation of those who rejected them. — The land of Sodom, etc., the inhabitants of those guilty and doomed cities. The higher the spiritual offer rejected, the greater the sin. Applicable then only to the Jews with their light, now only to professing Christians, not to the heathen. As the rejection would be general, instructions follow which ap- ply to the ministry of the Apostles during per- secutions, introducing suitable warnings and com- forts. Chapters X. 16-XI. i. Second Part of the Discourse to the Apostles, containing Instructions Suitable for their Later Ministry. 16 « "OEHOLD, I send you forth as sheep in the midst of -L' wolves : be ye therefore * wise as serpents, and "^ harmless ^ 17 as doves. But beware of men : for they will deliver you up to the ^ ^ councils, and they will scourge you ^ in their synagogues ; 18 And ^ ye shall be brought before governors and kings for my 19 sake, ■''for a testimony against ■* them and the Gentiles. "But when they deliver you up, ''take no thought ^ how or what ye shall speak : for ' it shall be given you in that same *" hour what 20 ye shall speak. ^ For it is not ye that speak, but the Spirit of 21 your Father which speaketh in you. 'And the^ brother shall deliver up the ^ brother to death, and the^ father the ^ child: ^ simple no VOL. 1. ^ omit the ^ be not anxious 7 2 And moreover ^ omit same a Luke x. 3. b Gen. iii. i. c Rom. xvi. 19; Phil. ii. 15 ; comp. I Cor. xiv. 20. (f See chap. v. 22. e Chap, xxiii. 34 ; Acts xxii. ig ; xxvi. 11 ; Luke xii. 11: comp. Mark xiii. 9. yChap. viii. 4. ^Comp. Mark xiii. 11-13 ; Luke xxii. 12-1. h See chap. vi. 25. i Ex. iv. 12 ; Jer. i. 7. k Luke xii. 12 ; Acts iv. 8. / Vers. 35, 36 98 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. X. 16-XI. i. and the ^ children shall rise up against their ' parents, and cause '"^^^^■^''^^ 22 them to be put to death. '"And ye shall be hated of all men „ chap.' xxiv for my name's sake : " but he that endureth to the end shall ^ be ^ chap- xxiii. 23 saved. But when they '' persecute you in this city, ^fiee ye into ^jcomp.chap. another ^ : for verily I say unto you. Ye shall not have gone viii.'^^ ix.^ 24 over 10 the cities of Israel, * till the Son of man be come. ''The'^^ q chap!''xvi. . 28. disciple is not above his master, nor the ^^ servant above his r Luke vi. 40; John xiii. 21; lord. It is enough for the disciple that he be as his master, i6;xv. 20. -' ° ^ ■ s Chips. IX. and the servant as his lord. •'If they have called the master 34; xii. 24; •' Mark in. 22; of the house ' Beelzebub,^^ how much more shall they call them ^ Luke xi. 15. ' -^ t 1 Kings I. 2. 26 of his household } Fear them not therefore : " for there is noth- « Luke 'v'iif ' ing covered, that shall not be revealed ; and hid, that shall not ^-1^^^°^^-^, 27 be known. What I tell you in darkness.^^ that speak ye in 9- light ; ^* and what ye hear in the ear, that preach ^^ ye upon the 28 housetops. And "fear not^^ them which kill the body, but are " ,^3'^-/^^'t. •';: not able to kill the soul : but rather ""fear him which is able to ^^'j;,,^ ^^^-^^ 29 destroy both soul and body in hell. Are not two sparrows sold ^■*' for a farthing 1 ^' and one of them shall not fall on the ground 30 without your Father. But ^the very hairs of your head are all "^^j^^^ukl"' 31 numbered. Fear ye not therefore, ^ ye are of more value than ^vi-.^^^^""'^ 32 many sparrows. Whosoever therefore ^^ shall confess me before ^ xii!"i^'.''^^^ 33 men, "^ him will I confess also ^^ before my Father which 2*^ is in ' Rev. iii. 5. 33 heaven. But '^ whosoever shall deny me before men, him will I "c^lp.Maril also deny before my Father which 2*^ is in heaven. Luke ix. '26 34 * Think not that I am come 21 to send peace on earth: I * ^.7;_^J'.''^ 35 came not to send peace, but a sword. For I am come^^ ' to set " comp^'ver^' a man at variance against his father, and the ^^ daughter against her mother, and the ^^ daughter in law against her mother in 36 law. '^ And a man's foes sJiall be they of his own household. 37 ^ He that loveth father or mother more than me is not worthy d Luke xiv of me : and he that loveth son or daughter more than me is not ^8 worthy of me. And *he that taketh not his cross, and follow- ^ chap. xW. •J J _ 24 ; Mark 39 eth after me, is not worthy of me. •'' He that findeth his life Luiceix'2 shall lose it : and he that loseth his life for my sake shall find /■^^l'^- ^^-^ 40 it. " He that receiveth you receiveth me ; and '' he that re- ^5;;' '^^^^ 41 ceiveth me receiveth him that sent me. ' He that receiveth a ^vit^s^sf*' prophet in the name of a prophet shall receive a prophet's ^ ulke"!' fl • reward ; and he that receiveth a righteous man in the name of ^ MarkTx.'s^i 42 a righteous man shall receive a righteous man's reward. And comp.^jo'hn * whosoever shall give to drink unto one of these little ones a i rKmgsxvii. 10; xviii. 4; 2 Kings iv. 7 offtit their * the same shall ^ the next, or the other ^ cj^ap. xxv. 10 throuo'h ^^ a ^^ or Beelzebul 40 ; iviark 18 the darkness " the light '^ proclaim llto.'"^^ 1® Be not afraid of " penny ^^ Every one therefore who 1* I also confess ^ who " came Chaps. X. 16-XI. i.] THE GOSPEL ACCORDING TO MATTHEW. cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. XI. I And it came to pass, when Jesus had made an end of com- manding his twelve disciples, he departed thence to teach and to preach in their cities. 99 Contents. Peculiar to Matthew, though some of the sayings occur in the other Gospels. As sach trials and emergencies did not occur on this journey, some suppose this part of the discourse was uttered at a later period. But Matthew, himself an Apostle, would be most likely to give the whole discourse. The Twelve alone were prepared for so early a revelation about persecu- tion ; yet this section is more universally applica- ble than the vers. 5-15. No satisfactory analysis can be given ; the whole is a series of alternate warnings and comforts. Trials await them in the world (vers. 16-18; no care about their defence (vers. 19-20) ; the intensity of persecution, with the promise to those who endure (vers. 21-22) ; then with a twofold reference, flight in persecu- tion, with the accompanying promise (ver. 23) ; the disciples will only suffer as Christ has done before them (vers. 24, 25) ; holy boldness and candor enjoined, since we should not be afraid of men, but fear God, who is our protecting father (vers. 26-31) ; as we confess or deny, He con- fesses or denies us (vers. 32, 33). The opposi- tion is further set forth by the declaration that not peace but a sword is the result of the gospel in the world ; so that it divides even the family (vers. 34-36) ; but Chrjst demands a love beyond that for the family (ver. y]), that for life itself (vers. 38, 39) ; and yet despite this opposition His servants bring Him to those who receive them, and the reward of reception is a corre- sponding one (vers. 40-42). Ver. 16. Behold, as usual, marking a new thought. — I send you forth. ' I ' emphatic ; I who know what awaits you, send you into these trials, but as my ' Apostles,' with my authority and promise' and support. — As sheep in the midst of wolves. Contrary to the order of nature, the meek and defenceless are sent among the fierce and cruel, their natural enemies. The spiritual strength He had imparted prevented the discouragement likely to arise from this rev- elation of the thorough hostility of the world. Only His sheep can successfully encounter wolves. — Be, or ' become,' ye therefore wise as serpents, and simple as doves. Like serpents, cautious in avoiding danger ; like doves, in simplicity of mo- tive (rather than in harmlessness). Wisdom to avoid persecution without cowardice, simplicity to encounter it without compromise. The spirit of Christ alone can combine these apparently an- tagonistic qualities of serpents and doves. Ver. 17. But beware of men, /. e., ' wolves.' Men in general will be hostile and weak. To ' be- ware ' they must be ' wise.' Not needless sus- picion but prudent discernment. — Councils. The regular local courts, which tried for heresy. The sentence they pronounced was executed in the synagogues. Literally fulfilled in Apostolic times, yet in all ages church courts have been apt to per- secute. Human nature is selfish and intolerant, and slow to learrt the lesson of mercy and charity. Ver. 18. And moreover. An additional thought. Besides trials before Jewish spiritual tribunals, they should be brought before governors and kings, before the civil tribunals as common crim- inals. All kinds of magistrates and rulers are meant. The civil power has often aided ecclesi- astical persecutors. Romanists still justify this step. — For a testimony to them and the Gentiles. Probably an allusion to the ' witness-bearing ' of martyrdom. This testimony was, of the truth, and made to the Jews (' them ') and the Gentiles, yet it was also ' against ' both, in so far as they rejected the truth. Persecution extended the tes- timony ; the martyrdom extended the truth. Ver. 19. But. Here the simplicity of the dove is to be exercised. — Be not anxious, /. e., do not be unduly concerned ; comp. chap. vi. 34 — How or what, neither about i\\&form nor the substance;. — For it shall be given you. A promise of spe- cial inspiration for particular emergencies, in that hour; hence not an encouragement to laziness regarding pulpit preparation. ' How ' comes first ; studied eloquence checks the natural utter- ances of the heart, which are always the best de- fence : ' when the orator wholly disappears, the True Orator will appear.' The promise is : what ye shall speak shall be given. Ver. 20. It is not ye, etc. Inspiration for their defence is an indirect proof of the inspira- tion of the apostolic writings, since the purpose of both is ' testimony ' (ver. 18), and writing was a permanent, and hence the most important, testimony. The inspiration affects both what is said and hotv it is said. The human form is influenced by the Divine substance revealed. — Your Father. Never ' our Father,' except in the Lord's Prayer, which He taught others to use. God is our Father in a different sense ; Christ's sonship differs from ours, and He calls God simply 'Father' or ' My Father.' Ver. 21. And. The heavenly ' Father ' aids ; the human relatives mny persecute. — Deliver up. Become informers. The first prophecy of actual martyrdom. The idea of persecution in general is of course included. — Shall rise up. A strong word, implying first, rebellion against parental authority, and then, in this connection, a parri- cidal course of conduct. Ver. 22. And ye shall be hated by all. ' All ' other than believers, referred to in ' ye.' This hatred toward Christ will spread over the world like an infectious fever or pestilence. — For my name's sake. The Christianity of Christians, not their errors or personal faults, will call forth this hatred. The latter may be the pretext, yet the world has hated most those whom it was forced to respect and admire most. — He that endureth, or 'shall have endured,' i. e., in his confession of Christ. — To the end. In the case of individual believers, to the end of life, but primarily with a literal reference to great epochs ; in this case, to the destruction of Jerusalem. — Shall be saved. Literally fulfilled in the escape of the Christians from that doomed city, but with a wider applica- tion, and higher fulfilment, in the everlasting sal- vation. Perseverance to the end, however bitter, is the evidence of genuine faith. Ver. 23. This city — the next. General ex- pressions, though in particular form. — Flee ye. Here the wisdom of the serpent was to be exer- cised. Flight in persecution, from selfish regard to personal safety and comfort, is cowardice And sin ; but flight from conscientious conviction of duty to God and to the Church, is commanded by Christ, and sanctioned by the conduct of the Apostles and martyrs (as Polycarp and Cyprian). It often transfers to a wider field of usefulness. — Ye shall not have gone, etc. The Son of man shall overtake you while performing this duty. Before they finished their labors in Judea, the judgment impending over Jerusalem should come, and the old economy be entirely set aside. This prophecy has, however, a typical or symbolical reference (as chap, x.xiv.). The literal fulfilment foreshadowed what is yet to take place. In gen- eral, there will always be a new sphere of labor for Christ's people when excluded from the old one ; this succession of opportunities will not cease until the end comes ; the missionary work of the Church shall continue till the second com- ing of Christ. — Till the Son of man be come, re- 100 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. X. 16-XI. i His followers : ' teacher ' and ' disciple ' ; ' Lord ' and ' servant ' ; ' master of the house ' and 'mem- bers of the household.' Ver. 25. If they have called ; as they had al- ready done (see chap. ix. 34 ; comp. chap. xii. 24). — Beelzebub, more correctly ' Beelzebul.' The former ( ' lord of flies ') was the name of a Philistine idol. ' Beelzebul ' means either, (i) * lord of dung,' the word being changed from Beelzebub to Beelzebul to admit of this contemp- tuous sense ; or (2) ' lord of the habitation.' The latter corresponds better with the expression, 'master of the house.' Satan is referred to, but with a special reference to the indwelling of evil spirits in man ; Satan being their lord. This view agrees with the allusions to a ' house ' in connection with the casting out of devils, in chap. xii. 25, 29, 44, 45. Ver. 26. Fear them not therefore, because of the relation to Christ, who will certainlv triumph. Another reason follows : for there is nothing cov- ered that shall not be revealed. A proverbial statement, occurring with a different application in Luke xii. 2 ; in a different connection, but with the same general application in Mark iv. 22 ; Luke viii. 18. This clause refers to God's dealing ; the next, and hid, that shall not be known, to man's conduct in regard to what is re- vealed. The course of thought is : God designs to reveal His truth (' there is nothing covered,' etc.). You are the agents in doing so, be bold therefore, for however you or others may hide it, there is nothing ' hid that shall not be known.' The injunction : ' fear not ' has then a double support ; fear not, for it is your duty as my servants to proclaim the truth ; fear not, for however men treat it, your Master will set things in the true light. A subordinate thought is : Beware of hypocrisy and holding back of the truth ; which will be detected hereafter. Ver. 27. What I tell you in the darkness, etc. A further incitement to boldness in preaching. Our Lord must first privately teach, so as to train His disciples ; to them the duty of publishing the truth was commit- ted. The verse probably alludes both to the extension of the gospel beyond the narrow limits of Pales- tine ; and also to the future revela- tion by the Holy Spirit, in the ear, which was to be made known every- where by the Apostles. — House- tops. Froir; the flat roofs of the Eastern houses with a loud voice the greatest publicity could be ob- tained. The whole truth is to be publicly made known. Ver. 28. And be not afraid of them. Boldness and candor in speaking God's truth awaken deadly Such opposers, though they can kill the body, are not able to kill the soul. The word translated ' soul ' sometimes means ' life,' and is sometimes contrasted with ' spirit ' ; here where ' body ' and ' soul ' are contrasted and then joined as including the whole man, it must mean ' soul ' as we ordinarily use that word, *i. e., the whole immaterial and immortal part of man. Hence : Housetop. fers first of all to the destruction of Jerusalem, since the last verse pointed to that event. The more remote reference, however, is not excluded. Ver. 24. The same general statement, with a different application, is found in Luke vi. 40 ; John xiii. 16. Here it means they cannot expect better treatment than He received, thus implying His sympathy. Notice the relation of Christ and opposition. Chaps. X. 16-XI. i.] THE GOSPEL ACCORDING TO MATTHEW. the soul is not killed by the death of the body ; it Is the higher part of our nature ; the eternal safety of the soul is infinitely more important than the present safety of the body. — But rather fear Mm who is able, etc. God, not Satan. We may ' be afraid of ' tlae latter, but are to ' fear ' the former. Satan does not destroy ' in hell ' but before, so that men are punished there with him. — To de- stroy both soul and body in hell. God alone is the dispenser of life and death, temporal and eternal. Hence reverence and awe, not fear and terror, are required, as the change of terms implies. The change from ' kill ' to ' destroy ' is also signifi- cant. The latter implies not annihilation, but continued punishment, affecting both the material and the spiritual part of man ('both soul and body '). The place of such punishment is ' hell.' There is no other probable interpretation of the passage. Such holy ' fear ' is not carnal fear, but sets us free from that. Ver. 29 introduces, immediately after the com- mand to ' fear ' God, a tender description of His care, to call forth childlike trust. The two are joined by Christ, are joined through and in Christ alone. He reveals God's power and care in har- mony ; He also harmonizes the corresponding fear and trust of the believer, which are therefore in- dissoluble. — Two sparrows, or ' little birds.' — Sparrow. For a penny. Not the same word as in chap. v. 26 ('farthing'), but ' assarion ' (worth about three farthings English, or a cent and a half American), the tenth part of a Roman drachm ; here used to express an insignificant value, the birds being very plenty and destroyed in great numbers. —Not one of' them. Too small to be offered for sale except in pairs, yet God marks the fall of one. — Fall on the ground, as ' birds do, when struck violently, or when frozen, wet, or starved.' Comp. Luke xii. 6: 'Not one of them is forgotten before God.' Ver. 30. The very h^irs of your head. The most special providence, and the most absolute preservation. No part of our life, of what char- ax;terizes or adorns it, shall be lost. God, to be God, must know the very hairs of our head. The word ' your ' is emphatic, asserting a special care for Christ's disciples : ' Of you the hairs of the head are all numbered.' This refers to all who truly confess Christ (ver. 32). Ver. 31. Fear ye not therefore. In ver. 25 the motive was drawn from the relation to Christ, here from the relation to God : ye are of more value, /. d'., in the sight of God, who is 'your lOI Father ' (ver. 29). ' The humblest of God's crea- tures have their value in His sight : how much more human beings. Especially Christians, but above all, the witnesses of Jesus.' The scope of vers. 25-31 is : A right sense of our immortality consists in the feeling that we are perfectly safe in the keeping of our Father ; let us then not fear men, but boldly and fully pro- claim the truth we have from our Master who also suffered from men. Ver. 32. Every one, without exception. — Therefore points to the previous argument for fearing and trusting God. — Confess me, lit.,' con- fess in me.' A peculiar mode of expression, meaning : ' shall make me the object of his ac- knowledgment among and before men.' The idea of being ' in Christ,' in vital union with Him, is also implied. Confession is the first act of faith ; but confessing Christ must not be con- founded with confessing a particular creed about Christ framed by men. — Him will I also confess. ' I ' emphatic ; Christ is the Supreme Judge, even in the presence of His heavenly Father, where He is the Advocate of His people (i John ii. i). The time is not indicated, but it will be publicly done. Ver. 33 solemnly repeats the same thought, applying it to those who deny Him before men. Alford : ' The Lord will not confess the confess- ing Judas, nor deny the denying Peter ; the traitor who denied Him in acts is denied . The Apostle who confessed Him even to death will be con- fessed.' We ' confess ' Christ by every genuine and earnest testimony for Him ; we deny Him by every unchristian deed. Ver. 34. Think not, as you naturally might. — To send (lit, 'cast') peace on the earth. The immediate result (and purpose, too, since witli God and Christ results are all purposes) was not peace, by external means. — I came not to send peace, but a sword. He was revealed ' that He might destroy the works of the devil ' (i John iii. 8) ; the inevitable result of His coming into a world lying under the wicked one, is strife. There is probably an allusion to His own sufferings and death, more fully brought out in ver. 38. He gave up His own life to the sword He sent. Yet the sword which Christ sends brings true peace, while the false peace, which men expect ('think not'), brings in eternal warfare. The 'peace on earth' of which the angels sang (Luke ii. 14) is not earthly peace, but God's peace among God's chosen ones. Ver. 35. A quotation (or reminiscence) from Micah vii. 6, which contains the same general thought of wars and sorrows ushering in the kingdom of peace. The sword shall enter into the family. The conversion of individual mem- bers to Christ will cause variance. Domestic peace, the highest earthly peace, is thus disturbed by peace with God through Christ. It is sup- posed that the terms : a man {i.e., 'a son ' in this case), a daughter, a daughter in law (or ' bride '), refer to those converted, ' because the younger members and the female members of households were commonly the first to embrace the gospel,' and because Christ speaks of these as ' set ' by Himself. Ver. 36, from the same prophecy, is a more general statement of the same thought. — A man's foes. The idea here expressed is the re- verse of that stated in ver. 21. Ver. 37. He that loveth, etc. Not to love 102 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI. 2-19. these less, but Christ more. Connection : Love to Christ may divide family ties, but is superior to family affection ; because it is a love and de- votion due only to a Divine being. This claim to supreme love, if made by others, would be ex- treme madness or intolerable presumption ; from the God-man it seems natural. — Not worthy of me. No one is worthy of Christ ; but the love Christ gives creates the love Christ claims, and is the reward for all the trials and self-sacrifices here spoken of. Hence the saying is not harsh, though deemed 'hard.' Ver. 38. Taketh not Ms cross, etc. We may supply in thought : as I shall carry my cross. The culprit bore his own cross to the place of crucifi.xion. The first allusion to the mode of the death, which must have startled the Apostles, even after what had been said. Ver. 39. He that findeth his life, shall lose (or 'destroy') it, etc. 'Life' is here used in two senses ; otherwise the paradoxical statement would have no meaning at all. (Comp. chap, xvi. 25, 26.) In both clauses it means, in the first instance, the outward, earthly life, with all its pleasures and comforts ; and in the second (' it') the inward, spiritual life, beginning here in faith, and to be perfected in heaven. This is the climax, in setting forth Christ as the supreme object of our affection. It is not said, that we must lose the one life in order to gain the other ; nor that each one is called to make the sacrifice literally. The meaning is : Christ must be loved more than life itself, or, ' he that gains or saves his earthly life, saving it by unfaithfulness, shall lose his heavenly life ; but he that loses his tem- poral life by faithfulness, shall find eternal life.' The standard is not too high. He gave His life for us, and therefore asks us to give our Wv&s for Him ; He gives His life to us, so that we can give our lives both to -^wA for Him. Ver. 40. He that receiveth you, receiveth me. The concluding verses convey one appropriate thought, similar to that of vers. 24, 25 : Christ's disciples are identified with Him. Notwithstand- ing all the opposition and sundering of family ties, just set forth, Christ's people carry true peace with them, bearing Him and His blessing to all who receive them. The reception is not merely a welcome of the disciples to the house, but of their message to the heart. The language is not entirely figurative. Those who welcome the men, are most apt to welcome the truth they bear, and thus the Master they represent. — He that re- ceiveth me, receiveth him that sent me, /. e., God. Receiving the servant of Christ is receiv- ing God. Comp. John xvii. 21, 23, xx. 21. Ap- plicable to all true Christians. Ver. 41. In the name of a prophet, /. ' -27 ; Luke 26 every city or house divided against itself shall not stand : And "'• '7-22- if Satan cast out Satan, he is divided against himself ; how shall 27 then ^^ his kingdom stand .-• And if I by " Beelzebub ^ cast out devils,^ by^ whom do •''your children cast thejn out .-' therefore ^^^.^^p-..^^ -^ J Kings 11. 3. 28 they shall be your judges. But if I cast out devils^ by the Spirit of God, then the kingdom of God is come unto ^^ you. 29 Or else, ^"-^ ^ how can one enter into a strong man's house, and -?■ i^- =^'''- 24- spoil his goods, except he first bind the strong man } and '' then ^' ^*- ''"• "• 30 he will spoil his house. ' He that is not with me is against me ; ' com ''Sviarit and he that gathereth not with me scattereth abroad.^^ |^-^°' ^""^^ 31 * Wherefore 1'^ I say unto you, all manner of ^^ sin and bias- ^ hlTs-^o^I'' phemy shall be forgiven unto men : but ' the blasphemy against / co"mp.'"''/°" 32 the Holj/ Ghost 1*5 shall not be forgiven unto men.^^ And J°''"^-'^- "' whosoever speaketh a word against the Son of man, it shall "' ''^""•'•'3 be forgiven him : but ^ whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nei- 33 ther in the 'zvorld to come.^^ " Either make the tree good, and « See chap his fruit good ; or else make the tree corrupt, and his ^^ fruit ^ or a demonia: 2 t^^t the dumb man spake ^ multitudes * Is this ^ man 6 demons '' or in 8 or Beelzebul ^ And knowing their 10 then shall " upon thoughts he said ^2 omi'^ else ^^ o//n't abroad ^* Therefore ^^ every i^ against the Spirit " omi'^ unto men ^" nor in that which is to come i9 its vm 38; Jas. iv Chap. XII. 22-50.] THE GOSPEL ACCORDING TO MATTHEW. 1 13 34 corrupt : for the tree is known by his fruit.^o " O generation 21 -See chap. iii. of vipers, how can ye, being evil, speak good things t ^for out of i* Comp. Luke 35 the abundance of the heart the mouth speaketh. A 22 good man out of the ^3 good treasure of the heart ^^ bringeth forth good things : and an 22 evil man out of the ^^ evil treasure bringeth 36 forth evil things. But '^' I say unto you, That every idle word that men shall speak, they shall give account thereof in the day 37 of judgment. For «by thy words thou shalt be justified, and by ^ ^^"'^p-J^^ thy words thou shalt be condemned. 38 Then certain of the scribes and of the^^ Pharisees answered,^^ '- ch^P-^xvi. 39 saying, Master, '^ we would see a sign from thee. But he an- ^i.'i6;'john swered and said unto them, 'An evil and '^ adulterous genera- \cliXll: tion seeketh after a sign ; and there shall no sign be given to it, ' ^^^''o^^^~ 40 but the sign of the prophet Jonas : ^s For " as Jonas ^^ was three t Mark days and three nights in the whale's belly ;^^ so shall the Son •I'll r 1 1 " Jonah i. 17. of man be three days and three nights m the heart of the earth. 41 "The men of Nineveh shall rise in judgmental yN\X}ix this gene- z/ Jonah i. 2. ration, and '" shall condemn it : because ^ they repented at the ^j^naiilii. ^ preaching of Jonas ; ^9 and, behold, a ^ greater ^^ than Jonas ^^ is y V"- ^• 42 here. "^The queen of the south shall rise up in the judgmental "^ acS'^k.' with this generation, and ^ shall condemn it : for she came from '' the uttermost parts ^^ of the earth to hear the wisdom of Solomon; 43 and, behold, a greater ^^ than Solomon is here. When " the un- «LaKExi.24- clean spirit ^^ is gone out of a^^ man, he walketh ^^ through *dry bvL ixiii. i; 44 places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out ; and when he is 45 come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and ''the last ^ 2 Pet. a. 20. state of that man is worse than the first. Even so shall it be also 3^ unto this wicked generation. 46 While he yet talked^" to the people,^ behold, '^ Jiis mother and d mark iii. his * brethren 3^ stood without, desiring ^^ to speak with '^'^ him. viii. 19-21. ^ ^ i- e Chap. xiii. 47 Then one said unto him. Behold, thy mother and thy brethren 55; Mark v|. ^' ' ' J J 3 ; John vu. 48 Stand without, desiring ^^ to speak with *° thee. But he an- ff'.°;^or^ swered and said unto him that told him. Who is my mother.'' ix-5;Gai.i. 49 and who are my brethren } And he stretched forth his hand toward his disciples, and said. Behold my mother and my ■^° for by the fruit the tree is known ^^ Ye brood 2- the 23 l-iis 24 ^„iH of thg l^gjjj-t 2^ And 26 o„^if. Qf ^-j-jg 27 insert him 28 Jonah the prophet 29 Jonah ^'^ the belly of the whale ^1 stand up in the judgment ^2 more 33 from the ends 34 gy^ t|-,g unclean spirit when he {or it) 35 passeth 36 Thus shall it be also 37 ^j^g yg^- speaking 38 his mother and brethren 39 seekins: « to VOL. I. 8 114 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XH. 22-50. 50 brethren! For -^whosoever shall ^ do the will of my Father -^ comp. joh« ■^ -^ XV. 14 ; Heb. which ^^ is in heaven, the same *^ is my brother, and sister, and mother. 11. 1 1. g Chap. vii. who he Introductory Note. These occurrences seem, to have followed each other in immediate succes- sion. Luke places the last one (vers. 46-50) after the parable ■of the sower, but Mark gives the same order as Matthew, ver. 46 is more definite as to time than Luke's account, and that oc- currence was more likely to have been occasioned by the events here placed before it. The time was immediately after the events narrated in chap. xi. ; the occurrences intervening between this and the retirement just recorded, being the choice of the Twelve ; the Sermon on the Mount, the heal- ing of the centurion's servant (chap. viii. 5-13), the message of John (chap, xi.) ; and some occur- rences mentioned by Luke only (vii. 36-viii. 3). The position s^ves to indicate the growing and bolder hostility T>f the Pharisees, which was an- swered by the bold and startling words of our Lord, awakening the anxiety for His safety among His relatives, which led to the interruption and discussion of vers. 46-50. Our Lord's stay in Galilee after this was neither continuous nor suc- cessful, for except the mission of the Twelve, little occurred there save repeated rejection and retirement. Acceptance or rejection must fol- low such a presentation of Himself as Jesus here makes. Ver. 22. Then. Indefinite, here meaning 'af- terwards.'— Was brought. Such an one could not come alone. — One possessed, etc., or, ' a de- moniac,' blind and dumb. A different case from that mentioned in chap. ix. 32-34. The physical effect of the possession was similar, but more unfortunate ; the accusation of the Pharisees was similar, but more blasphemous. Ver. 23. The effect of such a remarkable miracle on the people was astonishment, and they asked : Is this the Son of David ? The original indicates an expectation or hope of a negative an- swer (see next verse) ; so that we must not attrib- ute to the multitude any strong spiritual convic- tion. Ver. 24. But when the Pharisees heard it. According to Luke, some who were present ; ac- cording to Mark, ' the scribes which came down from Jerusalem,' probably sent to spy out his actions. A public declaration of war against our Lord on the part of the Pharisees, and an answer to the question of the people (ver. 23). The Pharisees admit the miracles, but explain them in another way as the work of Satan. Consistency required this explanation. — This man. ' This fel- low ' is too strong. ' This,' in the question of the people, was an expression of surprise ; the word is here taken up and turned against Jesus. — But by Beelzebub, the prince of demons. The word 'devil,' is applied to but one person in the Scrip- tures, namely, Satan. On the word ' Beelzebub,' see chap. x. 25. The sense ' lord of dung,' implies coarse wit. The sense : lord of the habitation, re- ferring to rule over the possessed, agrees well with the phrase here added : ' the prince of demons.' 'By,' literally ' in,' i. e., in intimate fellowship. Ver. 25. And knowing their thoughts. He perceived not only that they opposed, but their very thoughts. Their words had been addressed, not to Him, but in reply to the multitudes (ver. 23). The best authorities omit the word 'Jesus.' — Every kingdom divided against itself. The assertion of the Pharisees assumed that there was 'an organized kingdom of evil with a personal ruler.' Our Lord uses this assumption, as a ter- rible fact, which, however, proves the absurdity of the charge made against Himself. This organ- ized kingdom of darkness, because it is only evil, is racked with discords and hatred, but against the kingdom of God (ver. 28) it is a unit. The point of the argument here is : not that discords are fatal, which is not always the case, but that an organization which acts against itself, its own distinctive aims, must destroy itself. Their ac- cusation implied this. — The rest of the verse applies the same principle to the smaller organ- izations of a city and a house. Ver. 26. And if Satan cast out Satan. The accusation reduced to an absurdity, namely, that a person is divided against himself. A man might be at war within, but even then the out- ward acts would not necessarily be in opposition. Satan is utterly wicked, hence good and evil do not strive within him, and his fighting against himself is not to be imagined. This verse im- plies : that the Pharisees had called our Lord ' Satan ; ' that Satan is a person ; that he has a kingdom ; while the whole argument assumes that this kingdom is in constant antagonism to the kingdom of God. This is brought out more fully afterwards. Ver. 27. By whom do your sons, i. e., disciples, cast them out ? ' If casting out devils is an evi- dence of a league with Satan, then this holds good against your scholars who profess to do it also.' — Therefore they shall be your judges. They shall convict you of partiality. The argu- ment is valid, whether the Jewish exorcists cured or only pretended to do so. It is probable they did exercise some influence ; though to no great extent, else the wonder at Christ's power would not have been so great. Our Lord does not hint at any imposture ; in every age there has been something analogous and inexplicable, e. g., the Egyptian sorcerers. The existence of 'de- moniacs' in those days, is proof that supernatural power, of itself, is no test of truth. Ver. 28. By the Spirit of God, i. e., in union with the Spirit of God. The contrast with ' Beelzebub ' points to a ' Person,' not an influ- ence. The alternative raised by the Pharisees is accepted, namely, such works of power are done either by God or Satan. Then having proved the absurdity of the latter explanation, our Lord declares that the agent is 'the Spirit of God.' — Then the kingdom of God is come upon you. ' The kingdom you profess to be waiting for, has come upon you suddenly, before you ex- pected it, in spite of your opposition to me.' An assertion, that His power was not only Divine, but sufficient to prove Him the expected Messiah. This strong charge against them grows directly out of the falsity of theirs against Him. Chap. XII. 22-50.] THE GOSPEL ACCORDING TO MATTHEW. 115 Ver. 29. Or. The course of thought is, ' If I were not the Messiah, stronger than Satan, how could I thus spoil him ? ' — Spoil his goods. The strong man represents Satan ; his ' house ' the world where he has long reigned ; ' his goods,' the possessed or the evil spirits possessing them. — Spoil Ms house. The word 'spoil' here is stronger than the one used in the last clause, indicating a complete victory over Satan in this world. Ver. 30. He that is not with me. The oppo- sition between the kingdom of Christ and the kingdom of Satan is absolute ; it is impossible to be neutral. ' Neutrality ' is often the worst 'hostility.' Since these two opposing kingdoms exist, all moral beings must belong to one or the other. Our Lord has proved that He is the stronger, that He is the Messiah, working miracles by the Spirit of God ; the alternative is therefore presented in a new form : Christ or Satan. The Pharisees decided for Satan, and were consistent in their opposition. Sentimental admirers of Christ ai^e simply inconsistent ene- mies. Ver. 31. Our Lord, who knew the thoughts of His opposers, now explains the awful mean- ing of their enmity. — Therefore I say unto you. A revelation on the authority of Christ. — Every sin and blasphemy. Every sin up to and includ- ing blasphemy, with the exception afterwards mentioned. ' Blasphemy,' the worst form of sin : it is malicious evil-speaking against God. Even this may be forgiven if repented of. — But the blasphemy against the Spirit. The one excep- tion. ' The Spirit,' of course, means the ' Spirit of God' (ver. 28). See next verse. Ver. 32. Whosoever speaketh a word, i. e., in passing, not as the result of a determined state of hostility, against the Son of man, against Christ in the form of a servant, through ignorance of His real glory, it shall be forgiven him. Even this great sin can be pardoned. — But whosoever speaketh. The form indicates determined speak- ing, in the presence of light. — Against the Holy Ghost. Not the Divine nature of Christ, but the third Person of the Trinity, as the Agent working in the hearts of men, without whom neither for- giveness nor holiness is possible. — Neither in this world, nor in that which is to come. ' World,' i. e., aeon or age ; the present one before the final coming of Christ, the future one dating from that event, and lasting forever. The Jewish nation divided the two by the first coming of the Mes- siah. The meaning is : shall never be forgiven. Views of this sin : i. A partiadar sin, that of deliberately, persistently, and maliciously, in the presence of proper evidence, attributing the works of Christ (whether of physical healing or spirit- ual deliverance) to diabolical agency, instead of acknowledging the Holy Spirit as the Agent. (Comp. Mark iii. 36.) The accusation of the Phar- isees, in this instance, may have been such a sin. It is very different from ordinary and usual opposition to God and Christ, and also from ' grieving ' or ' re- sisting the Holy Ghost.' It cannot be a mere de- nial of the Divinity of Christ. Those who fear that they have committed the unpardonable sin, give good evidence that they have not done so. 2. A state of determined, wilful opposition, in the pres- ence of light, to the power of the Holy Spirit, vir- tually a moral suicide, a killing of. the conscience, so that the human spirit is absolutely insuscepti- ble to the influences of the Holy Spirit. Vers. 33-35 favor this view, as also the correct reading in Mark iii. 29 : ' guilty of eternal sin.' The out- ward manifestation of such a state will be ' the blasphemy of the Holy Ghost' It is uncertain whether such a state is possible ' in this world/ and we should beware of imputing it to any, but the impossibility of forgiveness is quite evident. The inference from this view is, that all sin must either be repented of and forgiven, or culminate (here and hereafter) in the unpardoned and unpar- donable state. 3. Many evangelical German ex- positors think that the clause contains a hint of forgiveness in another world, /. e., that all sins will be forgiven, except those which terminate in this sin here or hereafter. This avoids a difficulty in re- gard to the future state of those to whom Christ has not been offered (infants, heathen, etc.), but neither this passage, nor the other difficult ones (i Pet. iii. 19; iv. 6), gives sufficient ground for an- nouncing it as taught in the word of God. It is at best only an inference based on a doubtful in- terpretation of the first clause of verse 31, and the last clause of verse 32. The Scriptures are wisely silent on the whole question. Ver. 33. Either make the tree good, etc. — The law of God's creation is : good trees, good fruit ; corrupt trees, evil fruit. Judge the tree by its fruit. My works are good, hence I am good ; the blasphemous words of the Pharisees show their character. Some explain ' make ' as meaning 'exhibit,' 'represent,' but the application is the same. — For Ijy the fruit the tree is known. Comp. chap. vii. 20. The mention of this gen- eral principle here favors the view that vers. 31, 32 are to be applied to a state. Ver. 34. Ye brood of vipers. Comp. chap. iii. 7. The meek and lowly Saviour utters these words. The Pharisees were referred to, as the corrupt tree (ver. 33), a poisonous plant ; now as poisoning animals. There is probably an allu- sion to the 'seed of the serpent' (Gen. iii. 15), which is in constant antagonism to ' the seed of the woman.' — How can ye, etc. ? A moral im- possibility, for out of the abundance, etc. They had only spoken against Him ; but this proves their evil character. Ver. 35. The thought of ver. 33, in another figure ; words are represented as fruits. — The good treasure. The words : ' of the heart,' though not in the text, suggest the correct ex- planation. The contents of our hearts are known to God alone and partially to ourselves, but our unrestrained utterances show what is laid up there. Ver. 36. And I say unto you. An authorita- tive revelation, opposed to the common opinion of men, yet preeminently reasonable. — Every idle word, /. e., morally useless. If ' the idle word ' must be accounted foi", much more the wicked ones spoken on this occasion. Ver. 37. For by thy words thou shalt be justified, declared righteous, acquitted, not made righteous. The word never has the latter sense in the New Testament. The index of character will be the words, not hypocritical ones, although even these speedily reveal their true character, but those coming from the heart (vers. 34, 35). ' By' here points to the true source. — This general principle, far exceeding ' the righteousness of the scribes and Pharisees,' concludes this discourse. Its awful statements challenge every one : Are you with Christ or against Him ; do your words, coming from the heart, confess or deny Him. Ver. 38. Then certain of the scribes and Phari- sees. ' Others ' (Luke xi. 16) ; on the same occa- Ii6 THE GOSPEL ACCORDING TO MATTHEW. 1.Chap. XII. 22-50. sion, however. — Master, or ' Teacher.' In this instance the term was either a polite formality or used in ironical doubt ( Luke : ' tempting him '). — We would see a sign from thee. Luke : ' from heaven.' They intimated that the miracles of healing were not sufficient evidence ; might be attributed to magic or diabolical art. ' A sign from heaven ' they would regard as conclusive proof. They either denied that His miracles were 'signs,' or that coming from Him, they could be signs 'from heaven.' Pharisaism admires mar- vels of power more than miracles of mercy. Ver. 39. An evil and adulterous generation. These Pharisees represent the great part of the Jewish people, who looked for a temporal De- liverer, showing signs from heaven. Here, as in the Old Testament, ' adulterous ' means unfaith- ful to God, idolatrous. Their craving after a sign was a token of the same spirit of apostacy which made them join with heathen idolaters in crucify- ing Jesus. — Seeketh after, craves, demands as essential. Comp. i Cor. i. 22. — There shall no Bign be given to it. ' No sign,' to confirm their false views of the Messiah. — The sign of Jonah the prophet. One great sign would be given, typified in the history of Jonah, — the death and resurrection of Christ. The sign of Messiahship, like the Messiah Himself, was the reverse of their expectations : not a sign 'from heaven,' but from 'the heart of the earth.' Ver. 40. In the belly of the whale, or 'great fish.' (Comp. Jonah i. 17, chap. ii. ) Probably a white shark, which reaches an immense size in the Mediterranean. Our Lord vouches for the main fact. — So shall the Son of man be three days and three nights. In round num- bers according to the Jewish mode of reck- oning time. — In the heart of the earth. Either in 'hades' or in the 'grave.' The first sense accords better with the case of Jonah, although nothing can be inferred from this respecting the locality of the ' place of departed spirits.' Christ's sepulchre was not strictly in the heart of the earth. ' The sign of Jonah ' may be traced at some length ; the following words of our Lord suggest, that as Jonah emerged to preacli repent- ance to the Gentiles, so He rose to send the gos- pel to all nations. Ver. 41. The men of Nineveh shall rise, i. e., as witnesses, by their example. — In the judg- ment, not 'in judgment' — With this generation, i. e., at the same time, not necessarily against them, although this would be the result. Ver. 42. The queen of the south. The queen of Sheba (i Kings x. i), supposed to be Sabsea, in the southern part of Arabia. Josephus rep- resents her as a queen of Ethiopia, and the Ab- yssinians claim her as the ancestress of their kings. — From the ends of the earth. A common Greek expression for a great distance. A stronger case than the last (ver. 41). The Ninevites re- pented under personal preaching ; but the queen of Sheba was attracted from a great distance to hear the wisdom of Solomon. — More than. A superior Person, a more important message, and greater wisdom. Yet the Jews were not attracted, did not even give heed. Ver. 43. The figure in vers. 43-45 refers pri- marily to the Jewish people, but is applicable also in the history of Christianity and to individ- uals (see on ver. 45). — When. The original in- dicates a supposed case. — Gone out. How, is altogether immaterial. — Passeth through dry places, i. e., unwatered, desert regions, such as demons inhabited according to the popular no- tion. Our Lord's words, while in one sense an accommodation to this view, allude to the place whither the demons go, without stating where it is. The return into the man is against the view that the abode of the wicked is meant ; but a state of greater dissatisfaction and unrest is plainly indicated. Ver. 44. My house, i. e., the demoniac. — He findeth it. Not in a state of moral purity, but empty of a good tenant ; swept of all that would be forbidding to an evil spirit ; and garnished, set in order, and adorned, but in a way inviting to the unclean spirit. Ver. 45. Then, seeing this inviting residence. — Seven other spirits, etc. To be understood indefi- nitely, of a more complete and terrible posses- sion ; there being no resistance to their entrance. — And the last state of that man is worse than the first. Possibly a reference to some well- known case ; but the whole is applied directly to the Jews : Thus shall it be also unto this wicked generation. Explanations :"i. The jr/^c//?^ appli- cation to the Jews. The first possession, the early idolatrous tendency of the Jews ; the going out, the result of the captivity in Babylon ; the emptying, sweeping, and garnishing at their return (Pharisaism, a seeming reformation, but really an invitation to evil influences) ; the last state, the terrible and infatuated condition of the Jews after they had rejected Christ. 2. General application to the Jews. ' A process of deterioration, with occasional vicissitudes and fluctuations, but result- ing in a state far worse than any that had gone before it ' (J. A. Alexander). Both are true ; the former is probably the primary reference. 3. Application to the history of Christianity. The Reformation, the casting out of the first evil spirit of idolatry, permitted by Rome, the house ' empty, swept, and garnished : swept and gar- nished by the decencies of civilization and dis- coveries of secular knowledge, but empty of liv- ing and earnest faith ' (Alford) ; the reposses- sion, the final development of the man of sin. 4. An application to individuals ; external refor- mation without permanent spiritual results, lead- ing to a ' worse state.' Ver. 46. While he was yet speaking to the mul- titudes. This definite expression fixes the occa- sion. — His mother and brethren. On the brethren of our Lord, see chap. xiii. 55. — Stood, ' or were standing,' without. Either outside the crowd or the house ; it is not certain that He was in a house. They remained there unsuccessfully (Luke viii. 19), seeking to speak with him. A sufficient mo- tive should be looked for. It was probably affec- tionate solicitude for His safety (see on Mark iii. 21), in consequence of the open rupture with the Pharisees ; also for His health, since He had not time to eat (Mark iii. 20). It is uncertain whether His friends really thought He was beside Him- self or only said so to screen Him (Mark iii. 21). They probably did not doubt Him, but mistook their duty, and adopted a worldly policy, which though natural and prompted by genuine affection deserved the rebuke here implied. In any case the faith of Mary His mother must have grown stronger before the crucifixion. Luke (xi. 27, 28) places immediately after the discourse* just nar- rated, the exclamation of a woman, referring to His mother ('Blessed is the womb,' etc.), as if Mary's presence had occasioned it. The response Chap. XIII. I-S2.] THE GOSPEL ACCORDING TO MATTHEW. 117 there recorded is similar in character to ver. 50 of this chapter. Ver. 47. Then one said unto him. We need not suppose that this unnamed person wished to interrupt the discourse, still less that he would call attention to the humble relatives to prove that Jesus was not the Messiah. Ver. 48. Who is my mother 1 and who are my brethren'? Implying, not contempt nor careless- ness, but that the family relation in His case was peculiar. He was more than man, or was not jus- tified in thus speaking. Ver. 49. And he stretched forth his hand tow- ard his disciples. Mark iii. 33 : ' He looked round about on them which sat about him,' hence ' dis- ciples ' in the wider sense. — Behold my mother and my brethren, ?'. e., these are as nearly allied and as dear to me (see next verse). Ver. 50. For whosoever shall do the will of my Father who is in heaven. Mere profession of discipleship does not entitle to such a position. Our Lord does not say how we are enabled to do the will of His heavenly Father, but makes such' a result the criterion. — He is my brother, and sister, and mother. The term 'father' is ex- cluded; His 'Father' is 'in heaven.' Our Lord loved His relatives, but all whom He teaches ('His disciples') and saves ('do the will of my Father'), whosoever they are, stand equally near Him. Christ loves His people with a love Imman as well as Divine ; there can be no closer rela- tionship to Him than that of real discipleship which manifests itself in this obedience to His Heavenly Father. Christ was ' the Son of man ' as well as 'the Son of Mary,' identified with humanity in one sense, even more than with her. Those who have not seen Jesus on earth, are here assured of His presence and affection in a way that should be a constant stimulant to holiness. Brethren of Christ are brethren to each other. The dearest and best of friends and relatives, so often needlessly anxious about us, have no claims upon us superior to our duties to the gospel of the Kingdom. Chapter XIII. 1-52. The Seven Parables respecting the Kingdom of Heaven. Introductory Note. The Evangelist has just represented our Lord in opposition to the Pharisees. ( A few events probably intervened ; see Luke xi-xiii.) Thus His claims as the Mes- siah came out more fully. Instruction as to the nature of His kingdom naturally followed ; but in view of the opposition already encountered, the best method was by parables (see below, on the. pufpose of the parables). The parable has been variously defined. Al- ford : ' a serious narration within the limits of probability, of a course of action pointing to some moral or spiritual truth.' In the widest sense it includes all illustrations from analogy, but in the strict sense, it differs from a mere simile or 7neta- phor, which is not a narration ; from z fable (two fables occur in the Old Testament; Judg. iv. 8-i 5 ; 2 Kings xiv. 9 ; but both are given as purely human productions) which is not within the limits of probability, nor designed to teach spiritual truth ; from a 7?iyth which is told as the truth, while the design of the parable is evident ; from a proverb, which is briefer and which may not contain a figure ; from an allegory, which is self- interpreting, the imaginary persons receiving names, performing actions which declare the meaning, so that allegory is less natural than para- ble. (On type, symbol, and allegory, as elements of the parable, see Lange, Mattheiv, pp. 234-235.) It is not necessary to suppose that our Lord's parables were always founded on fact, and gen- erally composed of real incidents. We indeed resort to fiction in teaching moral truth, because unaware of facts adapted to convey the same les- son ; while Christ's knowledge of course included such facts. It is, however, enough to say that Christ's parables (His figures also) are based on analogies which He alone had wisdom to dis- cern, and authority to proclaim. His parables give no warrant for new ones ; nor do they de- termine the propriety of our using fiction to spread or illustrate the truth. The purpose of our Lord in teaching by para- bles was twofold (vers. 10-17) '• to reveal and to conceal the truth. To reveal to those who really sought the truth ; to conceal from those who did not desire such knowledge ; thus rewarding the former, and punishing the latter. The purpose of concealing is plainly stated by our Lord Himself, and may have been in mercy, since it prevented a greater perverting of the truth to their condem- nation. The Pharisees were plotting to kill Him ; His disciples required much more instruction be- fore He could leave them ; hence a method in- volving this twofold purpose was not only gra- cious and just, but prudent also. The Old Tes- tament parable, spoken by Nathan (2 Sam. xii. 1-6), also concealed and revealed ; it called forth from David an unprejudiced judgment on his own conduct, and then produced conviction of sin. This special purpose is also evident in a few of our Lord's parables, e. g., that spoken in the house of Simon (Luke vii. 41, 42). Parables may be pressed too far ; the general truth is always tJie central one ; others are usually involved, but only as related to it. Resemblances which we discover at every point, although founded on analogies which God has created, are not to be placed on a level with what our Lord distinctly teaches. The uninspired lessons fro77i the para- bles exceed in number the inspired lessons of the parables. The former include possible meanings, the latter necessary ones. The former may be used to enforce truth revealed elsewhere, the lat- ter are revelations of truth. Seeking the many lessons makes us rich in spiritual knowledge, grasping the necessary one makes us confident. The seven parables of this chapter seem to have been spoken on one occasion, and they relate to one definite subject. The natural and easy tran- sition in the order, the advance in thought cannot be accidental. They present the development of the kingdom of heaven in its conflict with the world, bringing out its lights and shadows. ' Ac- Il8 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 1-23. cordingly, we cannot fail to trace in the parable mation ; in the parable of the pearl, the contrast of the sower a picture of the apostolic age ; in between Christianity and the acquisitions of mod- the parable of the tares, the ancient Catholic ern secular culture ; and in the last parable, a pic- Church springing up in the midst of heresies ; in ture of the closing judgment.' Lange. the parable of the mustard bush, resorted to by .Other applications, however true, should never the birds of the air as if it were a tree, and loaded ignore the original one, out of which they grow, with their nests, a representation of the secular All, however, are always instructive and applica- state-Church under Constantine the Great ; in the ble. The history of the kingdom as a whole leaven that is mixed among the three measures finds its counterpart in the ex[)erience of each of of meal, the pervading and transforming influence its subjects, and in every period of its ilevelop- of Christianity in the mediaeval Church, among ment. They remain ' like apples of gold in pic- the barbarous races of Europe ; in the parable of tures of silver,' the gospel to the poor, to chil- the treasure in the field, the period of the Refor- dren, and yet inexhaustible in meaning. Chapter XIII. 1-23. TJie Parable of the Sozver, and its interpretation ; Our Lord's sayings on His iise of parables. 1 'nr^HE same day ^ went Jesus out of " the house, and ^ sat by " J^^^^ j^^^^ 2 -1. the sea side. And great multitudes were gathered to- ^ ^X^^\Zii^ gether unto him, '^ so that he went into a ship,^ and sat ; and ^ compTLuke 3 the whole multitude stood on the shore. And he spake many ^''^' things unto them in parables, saying. Behold, a^ sower went 4 forth to sow ; And when ^ he sowed, some seeds fell by the way- 5 side, and the fowls ^ came and devoured them up ^ : Some '' fell upon stony ^ places, where they had not much earth : and forth- with they sprung up, because they had no deepness of earth : 6 And when the sun was up, they were scorched ; and because 7 they had no root, they withered away. And some'^ fell among 8 ''thorns^; and the thorns sprung up ^*^ and choked them: But «? Jer. iv. 3. other" fell into^^ good ground, and brought forth ^^ fruit, some '^ Ver. 23; _ ° ° _ Gen. XXVI 9 *a hundredfold, some sixtyfold, some thirtyfold.^^ ■''Who^'^ hath '2. ears to hear,^'^ let him hear. "• 's- 10 And the disciples came, and said unto him. Why speakest 1 1 thou unto them in parables .'' He answered and said unto them. Because ^it is given unto you to know the mysteries of^chap. xix. 12 the kingdom of heaven, but to them it is not given. ''For who- h chap. xxv soever hath, to him shall be given, and he shall have more^° iv. 25; Luke _ viii. 18; xix. abundance : but whosoever hath not, from him shall be taken ^6 ; comp. John XV. 2 1 3 away even that ^' he hath. Therefore speak I to them in para- bles : because they 'seeing see^^ not; and hearing they hear « jer. v. 21; 14 not, neither do they understand. And in them is fulfilled the comp. isa. ' . TO • T, yX\\. 1 9, 20. prophecy of Esaias,^^ which saith, * By hearing ye shall hear, and k Isa. vI. 9, 10; Johnxii 1 On tliat day ~ boat s the ^ birds ® omit up '^ And others ^ upon the thorns ^° grew up ^^ upon ^3 some a hundred, some sixty, some thirty. 1^ omit to hear ^^ 07nit more ^8 seeing tliey see ^^ Isaiah 40 ; Acts * as xxviii. 26, ® the rocky 27. 12 yielded " He that " that which Chap. XIII. 1-23.] THE GOSPEL ACCORDING TO MATTHEW, shall not 20 understand ; and seeing ye shall see, and shall not^o 15 perceive : For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed ; lest at any time'^^ they should see ^^ with tJieir eyes, and hear with tJieir ears, and should understand with their heart, and should be 16 converted,^'^ and I should heal them. But 'blessed are your 17 eyes, for they see : and your ears, for they hear. " For verily I say unto you, That many prophets and righteous men have-^ desired to see those things which ye see,^^ and have not seen ^^ them; and to hear those things which ye hear, and have not 18 heard 2^ them. "Hear ye therefore the parable of the sower. 19 When anyone heareth the word of ''the kingdom, and under- standeth it not, then cometh ^ the wicked ^8 one, and catch- eth'^^ away that which was^*^ sown in his heart. This is he 20 which received seed ^^ by the way-side. But ^^ he that received the seed"^ into ^^ stony places, the same is he^^ that heareth 21 the word, and anon^^ with joy receiveth it ;^'' Yet hath he not root in himself, but dureth^^ for a while: for^^ ^h^n tribulation or persecution ariseth because of the word, by and by ^^ ^ he is 22 offended. He also^^ that received seed ^^ among the thorns is he^^ that heareth the word ; and the care of ''this^^ world, and the ' deceitfulness of riches, choke the word, and he becometh 23 unfruitful. But^^ he that received seed^^ into ^'^ the good ground is he^'^ that heareth the word, and understandeth it ; which also^° heareth fruit, and bringeth forth, some a hundred- fold, some sixty, some thirty.^^ 119 / Luke x. 23, 24 ; comp. chap. xvi. 711 Heb. XI. 13 ; I Pet. i. 10- n Markiv. 13 -20 ; LuKK viii. 11-15. o Vei-. 38 ; chaps, iv. 23 ; viii. 12. / Ver. 38 ; chaps. V. 37; vi. 13; John xvii. 15 ; Eph. vi. 16 ; 2 Thess. iii. 3 ; I John ii. 13, 14 ; i»- 12 ; V. 18, 19. q See chap, xi. 6. r 2 Tim. iv. 10. .y I Tim. vi. 9, ID, 17; comp. chap. xix. 23. -" shall in no wise ''■^ haply 2'- perceive 2!* turn again 2- 07)iit have '^^ behold ^fj did not see 2'' did not hear 28 evil 29 snatcheth 30" hath been 2^ that was sown ^"^ And '^"^ upon ^■* this is he 35 forthwith ^^ receiveth it with joy ; 8^ endureth 33 And he 89 the *° who verily. CoNTE.NTS. The occasion (ver. i); the scene (ver. 2); the first parable (vers. 3-9); the question of the disciples (ver. 10); the twofold answer; (i) why He taught in parables (vers. 11-17); (2) what He taught in this parable (vers. iS-23). The parable which begins the discourse refers primarily to the beginnings of Christianity. The generous sowing of the Apostolic age ; though the hearers differ, the sowing always the same ; with good seed, a full hand and a wide reach. — The four classes of hearers, the same in every age. The unfruitful hearers : the fir-st class, careless, corrupt, utterly hardened ; the second, enthusiastic but fickle, full of feeling not of faith; the third, earnest but legal, self-seeking, serious- minded worldlings — the worst of the three, though often awakening most hope. The first have the faults of childhood; the second, of youth; the third, of more mature years. The good ground; broken up, deeply stirred, cleared of thorns. The proportion of fruit varies, but the whole is fruitful. Historical application : I. The Jews (who failed to receive the word) ; 2. The Greeks (shorthved in their devotion); 3. The Romans (choked by temporal power); 4. As we hope, the Teutonic races (thus far the most fruit- ful). ' The mysteries of the kingdom of heaven: ' I. Revealed by Christ, as they are revealed in Christ; 2. Revealed to faith, concealed from un- belief; 3. To one class God freely gives; to the other He denies, the responsibility is theirs; 4. Willingness to receive leads to abundance, un- willingness results in inability; 5. The new revela- tion fulfils the Old Testament (vers. 14, 15), yet far e.xceeds it in the privilege it bestows (vers. 16, 17). The longing of the O. T. saints, the priv- ilege of Christians. Ver. I. On that day. Probably, but not cer- tainly, the same day. The interval was brief in any case. Comp. however, Luke .xi., xii. — Out of the house- If a particular house is meant, that in which ' his mother and brethren' sought Him I20 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 1-23. (chap. xii. 46). — The sea-side, the shore of the Lake of Galilee. Ver. 2. Great multitudes. Comp. Markiv. i; Luke vii. 4. — A boat. Comp. the previous occa- sion (Mark iii. 9), when ' he spake to his disciples that a small boat should wait on him, because of the crowd, lest they should throng him.' The people stood on the shore, in order to hear Him. From the boat, the first four parables were spoken; the other three, to the disciples in the house. Ver. 3. Many things. Out of the 'many,' Matthew selects these parables; for this selec- tion we seek a reason (see note on the whole discourse). — Behold, calling attention to what follows, not to some object in sight, which would have distracted attention from the parable. — The sower, standing for the class; went forth, /. e., as usual, pointing rather to a supposed case, than to something occurring before their eyes. Ver. 4. By the way-side. The paths or roads pass close to the edge of the ploughed ground in unenclosed fields; or the reference may be to the path across the field on which the sower walked as he sowed. In any case the seed was exposed, and quickly picked up by the birds. Ver. 5. Upon the rocky places. Not full of stones, but thin soil over rocks. — Forthwith they sprung up, because, etc. The greater heat of the shallow soil would cause a rapid growth upwards. Ver. 6. Soorched, or ' burnt.' The heat of the sun, so necessary to vegetable life, did this; but the effect must be connected with the cause : they had no root. Plants need both sunshine and moisture; they get the first from their growth above ground, the second from their growth below ground; the root however being the prin- cipal channel of nourishment (comp. Luke : 'moisture '). Hence these withered away. Thistle of Palestine Ver. 7. Upon the thorns, /. e., upon soil where there were roots of thorns, etc., not necessarily among thorn-bushes. — And the thorns grew up and 3hoked them. The thorns were of ranker growth. Both ideas are implied in the phrase 'sprung up.' Ver. 8. Good ground. The proportion of the harvest is large, but not unexampled. Palestine was once exceedingly fertile. The remarkable variety in the form of the paiallel passages shows independence. Ver. 9. He that hath, etc. Comp. chap. xi. 15. A peculiarly appropriate ending to a parable. It here refers to the understanding of the parable; the parable itself, as our Lord shows, signified the outward hearing. The former would in this case imply the latter. Ver. ID. The disciples, more than the Twelve (Mark iv. 10). Evidently this method of instruc- tion had not been used by our Lord to any great extent before this discourse. Mark and Luke omit the question. Ver. 1 1 . Because it is (' hath been and is ') given to you. ' To you ' is emphatic. A gift of God, is here said to be bestowed on one class of hearers (you), and not bestowed on another (them). — To know. Without this gift there could not be proper knowledge of the truth to be con- veyed by the parable. The two classes are, as in this case, separated by their own choice. God's good pleasure, the ultimate ground, involves the free choice of the persons concerned. — The mys- teries. A mystery is not necessarily something in- scrutable in its nature, but it may be that which is unknown to man in his natural condition, before it is revealed to him by God. The mysterious- ness arises mainly from the sinful state of man; yet God for wise purposes often withholds the revelation without which these things remain ' mysteries.' The great mystery is Christ Himself (i Tim. iii. 16), making peace between God and man, between man and man (Jew and Gentile; Eph. iii. 4-1 1). This was not fully revealed to the Apostles until long after the death of Christ, although they already had clearer views than the mass of the people. Where this gospel mystery has been preached, sin alone hides it from men; however much may remain not fully revealed to us. — Of the kingdom of heaven. These parables relate to the kingdom of Christ as a whole. — It is not given. They hear the parables as para- bles, not as vehicles of spiritual truth. Ver. 12. Mark and Luke put this verse after the exposition of the parable of the sower. — For whosoever hath. Applied more generally in chap. XXV. 29. A rule of God's dealings with men, holding good even in the lower forms of creation ; here to be applied to knowledge of spiritual things. The phrase : from him shall be taken away that which he hath, points to a seem- ing or supposed knowledge. This twofold result is not arbitrary, but a necessary development, akin to what we perceive in every form of growth. To the disciples, with a desire for spiritual knowl- edge, an interpretation was given, and their knowledge grew through the outward and inward revelation ; the people, without this desire, did not hear the interpretation, consequently they had less and less spiritual apprehension of the truth they possessed as Jews, since they got fur- ther away from Christ who alone fulfilled and explained that truth. Ver. 13. Therefore. According to the princi- ple just mentioned. — Because seeing they see not, etc. Here the reason is based on the char acter of the persons concerned ; Mark and Luke emphasize the purpose, namely, that this state of ignorance should go on unchecked to work out its own results. The two thoughts can be distin- guished, but not divided. The paradoxical form points to merely external perception without con- sequent mental or moral results. Chap. XIII. 1-43.] THE GOSPEL ACCORDING TO MATTHEW. Ver. 14. ItL them, lit., 'to them,' in the sense, ' in their care.' — Is fulfilled. A stronger word than that commonly used ; a complete fulfil- ment, which may or may not have been preceded by a partial one. — Isaiah (vi. 9, 10). Quoted in John xii. 40 ; Acts xxviii. 26, 27 ; comp. Rom. xi. 8 ; referred to by Mark and Luke, but not for- mally quoted. — By hearing, etc. The sense of the original prophecy is given, but not its form. In Isaiah is a command ; here a strong predic- tion, indicating that judgment is a result of what is done by man as well as what is done to man. Ver. 15. For this people's heart. A more exact quotation, but changed into a prediction. — Waxed gross, become fat, carnal, losing its spirit- ual life. — Their eyes they have closed ; a persis- tent course of action. Lest haply. What they would not do, was what they at length could not do. The result of their own doings fulfilled God's righteous judicial purpose, but the blame was theirs. The parables themselves betokened the existence of this state of things both as a result and as a punishment. Ver. 16. But blessed are your eyes. 'Your' is emphatic ; ' your eyes, blessed are they,' etc. Ver. 17. That many prophets, etc. Over against the responsibility of the ignorant (vers. 13-15), prominence is given to the great and unmerited privilege of the disciples. They were permitted to see and know what had been denied even to inspired and good men who longed for such knowledge. — Righteous men, not merely ac- cording to the law, but who longed for something higher, with the anticipative faith here implied. — Desired to see those things which ye behold (a stronger word, meaning ' to gaze upon ' ), and did not see them. The privilege of the disciples exceeded not only the privilege but even the desire of these good men of former times. Hence all was of grace. yer. 18. Hear ye therefore. ' Hear, in your hearts, ye who are so highly favored, the true meaning of these parables.' Our Lord's explana- tion is to guide us in the interpretation of other parables. He does not say : it teaches this gen- eral principle, nor does He give a significance to all the objects and actions which may be linked with sowing in a grain-field. Ver. 19. The word of the kingdom. This is the seed (comp. Mark iv. 14; Luke viii. 11) ; the sower being Christ (ver. 37), Himself and His ministers (i Cor. iii. 6). The spoken word is made most prominent, as this was almost the only means used in the Apostolic age, to which this par- able primarily refers. — Understandeth it not. Active, personal apprehension is involved. — Then Cometh the evil one (' Satan,' Mark ; 'the devil,' 121 Luke ) and snatcheth away. Almost during the act of hearing. This is done through 'birds,' passing thoughts and desires ; the purpose being ' lest they should believe and be saved ' (Luke viii. 12). The immediate cause is hardness of the soil. — This is he that was sown by the way-side, not, ' he which received seed.' The form used throughout points, not to the ground, but to the result of the sowing in the different cases as representing the different classes of hearers. Here there may also be a hint that the loss of the seed is the loss of real life, avoiding however the thought that Satan could really keep the word of God itself. This apparent mixing of metaphors should caution us against pressing the analogies too far. Ver. 20. Forthwith receiveth it with joy. The effect is immediate and apparently good ; but beneath the surface easily stirred, is a soil harder than the trodden path. Great py with- out deep spiritual conviction or conflict. Ver. 21. Yet hath he not root in himself. His apparent Christian life is rooted only in the temporary excitement about him. — Endureth for a while. The expression implies also : ' is the crea- ture of circumstances.'' — Tribulation, afflicticms ; persecution, a special form of affliction ; all aris- ing because of the word, and intended to strength- en, as the sunshine the plant ; but the plant with- out root is withered. — Forthwith (as in the re- ception of the word) he is offended, or ' taketh offence and falleth.' Sentimental, superficial, changeful, one-sided professors of Christianity. The parable does not decide whether such have really been subjects of grace. Ver. 22. "Y^i^ third class holdout longer, but are unfruitful, from a divided heart, in which evil triumphs ; the thorns being hardier than the wheat. — The care of the world, not pure world liness, which belongs to the first class, but anxie- ties about worldly things distracting persons of serious mind. — The deceitfulness of riches. Whether in the pursuit or possession of wealth. A false expectation or a false confidence in regard to wealth will choke the word. Mark adds : ' the lusts of other things,' other than those presented by the word. — He becometh unfruitful. Not- withstanding the previous (and perhaps long con- tinued) promise of fruit. Ver. 23. The good ground. This has been prepared. All is of divine grace, yet the verse plainly teaches that the persons referred to actively and zuillingly accept and understand the truth ; the result being continued fruitfulness. The degrees vary, since characters and capacities and gifts vary. This class alone fulfils the pur- pose of the sower. Chapter XIII. 24-43. The Second, Third and Fourth Parables; with the Interpretation of the Second, in the Honse. 24 A NOTHER parable put he forth unto them/ saying, "The ''^^"X^^'"'' ■L\. kingdom of heaven is likened unto a man which sowed 25 good seed in his field : But while men slept, his enemy came ^ set he before them 122 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 24-43 26 and sowed tares among ^ the wheat, and went his way.^ But when the blade was sprung^ up, and brought forth fruit, then 27 appeared the tares also. So^ the servants of the householder came and said unto him. Sir, didst not thou sow good seed in 28 thy field.? from^ whence then hath it tares .f* He said unto them, An enemy hath done ' this. The servants said ^ unto him, 29 Wilt thou then that we go and gather them up .'' But he said,^ Nay ; lest ^° while ye gather up the tares, ye root up also the 30 wheat with them. Let both grow together until the harvest: and in the time of ^^ harvest I will say to the reapers, Gather ye together ^^ first the tares, and bind them in bundles to burn them : ^but gather the wheat into my barn. ^chap.iii. 12. 31 Another parable put he forth unto them,^ saying, ''The king- ^ MARKiv. 30 — ^2 ' Luke dom of heaven is like to '*a grain of mustard seed, which a man xiii.'is, ig. ■ . . d Chap. xvij. 32 took, and sowed in his field : Which indeed is the least of ^^ 20 ; Luke . . . . ^vu. 6. all seeds : but when it is grown, it is the greatest among herbs,^* and becometh a tree, so that * the birds of the air ^^ come and e Comp. Ps. civ. 12. lodge in the branches thereof. 33 Another parable spake he unto them; •''The kingdom of/Lukexiii. heaven is like unto leaven, which a woman took, and hid in ^ three measures of meal, till the whole was^^ leavened. ^ Gen.xviii. 34 ''All these things spake Jesus unto the multitude in para- ''^ ^^"i^ i^- 33, 35 bles ^' ; and without a parable spake he not ^^ unto them : That it might be fulfilled which was spoken by the prophet, saying, . p^^ j^^^... i\ will open my mouth in parables ; ^'I will utter things which ^comp Rom have been kept secret ^^ ^ from the foundation of the world.-^ i cor?'iL^7^ 36 Then Jesus sent the multitude away, and went into ™ the ^ j^^Lukexi. house: and his disciples came unto him, saying, " Declare ^^ 3° ' i^.^'^26T 37 unto us "the parable of the tares of the field. He^^ answered xvir.'s"-' ' and said unto them,^^ He that soweth the good seed is the Son xvH.''24r" 38 of man ; The ^^ field is the world ; the ^^ good seed -'^ are° the iPei. i. 20'. 711 Vsr. I. children ^^ of the kingdom ; but the 2* tares are ^the children ^^ of « Vers. 24-30; o- o comp. chap. 39 ^the wicked^' one ; The-^^ enemy that sowed them is the devil ; xy. 75. _ o Chap. viii. ^the^*^ harvest is '"the end of the world: and the reapers are \-\ ^ / John viii. ■40 the -^angels. As therefore the tares "are gathered -^ and burned 44.; Acts ' "-^ '-' xui. 10; see 41 in the fire ; so shall it be in ''the end of this^^ world. 'The Son y^""; .'.?• ~ ' q Joel in. 13 ; of man shall send forth his angels, and they shall gather out of ^ ver^s "40 49 • his kingdom "all things that offend,^^ and them which ^^ do j'j^xxvW."'' 20 ; comp. 2 tares, also amidst ^ went away * blade sprung ^ And Dan.xii. 13; ^ omitixom ^ did » say ^ saith ^ fohn xv. 6?" 1° lest haply ^^ insert \\\G: ^^ gather up ^^ less than t Chap. xxlv. ^* greater than the ^^ heaven ^^ it was all 3;- 1'^ in parables unto the multitudes ^^ nothing i^ things hidden ^^ 2-i\''^-^v'^\.\ 2° of the world in italics, since the best authorities omit the phrase. "^^ explain ^^ And he ^^ omit unto them ^4 p^^^ ^]-,g 25 insert these "^^ sons ^'^ evil ^8 omit the 29 insert up ^o f^g 31 ^\ stumbling blocks ^^ ^^X THE GOSPEL ACCORDING TO MATTHEW. 123 Chap. XIII. 24-43.] 42 iniquity ; " And shall cast them into a ^^ furnace of fire : there " J^^- 5°^.^^e 43 shall be wailing ^^ and gnashing of teeth. Then shall '"the righteous shine forth as the sun in the kingdom of their Father. •^ Who ^"^ hath ears to hear,^^ let him hear. 23 the weeping ^4 j^g ^hat ^^ o/m'i to hear ■w Prov. iv. 18 Dan. xii. 3. X See ver. q. Contents. — The three other parables spoken in pubHc (vers. 24-33), ^i'^"^ the interpretation of the parable of the tares in private (vers. 36-43). The Evangelist inserts, as is his habit, a prophecy fulfilled by this method of instructing the multi- tudes (vers. 34, 35). — The parable of the tares fol- lows that of the sower ; the development of evil is soon apparent ; it was foretold to prevent discour- agement. The third and fourth, setting forth the expansive and permeating power of the kingdom of heaven, were an assurance that the tares would not dispossess the wheat. — The historical appli- cation of the parable of the tares, is to the early days of Christianity, when evil tendencies, not yet rooted up, manifested themselves. It has an ap-. plication for every succeeding age ; not however as a whole to individuals. Its various parts en- join : zeal in extending the gospel over the world, vigilance against Satan, patience in the midst of recognized evil, hope of final triumph for Christ's cause ; the final scene is impressive. The Son of man who here speaks will send forth the reapers at the end of the world. — The parables of the mustard-seed and of the leaven, form a pair : both pointing to the growth of Christianity from small beginnings ; the forme?- presenting its extensive power, in consequence of its inherent capacity for develojjment ; the latter its intensive power, all the more pervasive because noiseless. The historical application of the one is to the rapid extension of Christianity in the early centuries ; of the other, to its gradual and hidden effects on humanity, especially among barbarous nations in the Dark Ages. The individual application of the former is not prominent ; it encourages by showing that the beginnings of grace in the heart are ^mall, and warms by asserting its rapid ex- tension. The parable of the leaven points directly to the mystery of regeneration transform- ing the soul. — For other lessons see comments. Ver. 24. Set he before them. With the double purpose already spoken of ; the word being often used in reference to food. — The king- dom of heaven. The subject in all seven par- ables. Christ's reign in the new economy of sal- vation. — Is likened, or ' made like.' Not ' is like,' as in the succeeding parables. The speedy estab- lishment of the kingdom is implied ; hence this parable is referred to the first stage of Christi- anity. — Good seed, i. e., of a good kind and good of its kind. — His field. The 'world' (ver. 38) is ' His ' though ' the devil ' works in it. Ver. 25. But while men slept, i. e., 'at night,' the opportune time for such an act of malice. No censure of the servants is expressed ; though their natural weakness may be implied. — His en- emy came and sowed tares also amidst the wheat. 'Tares,' 'darnel' or bastard wheat, looking like wheat, but with a fruit which is injurious in its effects. An act of malice not unexampled. — Went away. The hostile sowing required no further care ; in the beginnings of evil Satan conceals himself. Tares or Zowan, Ver. 26. Then appeared the tares also. After a time, and at a time of promise in the wheat, the evil result of the mali- cious sowing is apparent. Vers. 27, 28. Sitnple life-like dialogue requir- ing little explanation. The servants in perplexity re- sort to the master, who checks their impatient zeal. Ver. 29. Lest haply while ye gather up, etc. The answer of a wise hus- bandman. The servants might distinguish the two, but their roots were inter- twined. Impatient zeal for purity in the Church has often rooted up the wheat. Ver. 31. A third para- ble, also from agricultural experience. — A grain of mustard-seed. The plant grows wild, but was often found in the gardens of the Jews. In the fertile soil of Palestine it reached the height of several feet. ' A grain of mustard seed ' was the prover- bial expression for the smallest thing conceivable (comp. chap, xvii, 20). — Took. Probably a hint that the small seed must be taken up carefully or it would be lost. Ver. 32. Less than all seeds, /. e., those sown by the Jews. — Greater than the herbs. The lit- eral meaning leaves it uncertain whether the plant referred to was itself an herb. The main point is the rapid growth from a diminutive seed. -^ The birds of the heaven represent the external adherents of the kingdom, nations nominally Christian; oftentimes 'outward church form,' since the kingdom itself is not the Church organization. — Lodge in the branches thereof. Seeking shelter and remaining there. The per- manent external adhesion is thus indicated. Ver. 33. Leaven. In those days a piece of the leavened loaf was put amongst the new dough to cause fermentation. This illustrates the power of pervading and assimilating foreign substances. The figure is generally applied to evil influences, but here probably to gracious ones, see below. — A woman. There may be no significance in this part of the figure, though some find in it a refer- ence to the Church. — Took and hid. Two impor- tant points : ' took,' from without ; ' and hid,' /. e., put it where it seemed lost in the larger mass. — Three measures of meal, probably the usual amount taken for one baking, an ephah (comp. Gen. xviii. 6; Judges vi. 19; i Sam. i. 24). A large mass is to be pervaded and assimi- lated by the small piece of leaven. ' Three ' is not necessarily significant, though referred by some to ' body, soul, and spirit,' % others to the 124 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 24-43. three sons of Noah ; the first not apphcable his- torically, the second far-fetched. — Till it was all leavened. The length of time not indicated ; the transformation of the whole mass is the one fact stated. This influence triumphs. ' Leaven ' therefore does not represent evil here, as is usually the case. The parables indeed affirm a development of evil side by side with that of the kingdom, but the kingdom itself ' is like leaven.' Leaven is used in a good sense (Lev. xxiii. 17) ; in household economy it has a wholesome influ- ence. The parable indicates that the influence is internal and noiseless, not dependent upon external organization so much as upon quiet personal agency and example, since the leaven transforms the dough lying next, until it is ' all leavened.' The last clause is not to be inter- preted absolutely, since an evil development is set forth in the second and seventh parables, and hinted at in the third. Ver. 34. And without a parable spake he nothing unto them. On that occasion ; probably true also of the subject of discourse, the kingdom of heaven. Ver. 35. That, i. e., ' in order that.' — The prophet. From Ps. Ixxviii. 2, the author of which was Asaph, 'the seer' (2 Chron. xxix. 30), or prophet. The Psalm is historical, but the events it mentions have a reference to Christ (comp. I Cor. X. 6, II, where the same events are spoken of). Ver. 36. Into the house. Probably His usual residence. The purpose was to explain the par- ables more fully and to add others for the benefit of His disciples that were about Him, with the Twelve ; Mark iv. 10. — The parable of the tares would be less likely to be understood by the multitudes. Ver. 37. The Son of man. Christ Himself, Our Lord uses the present tense, but this does not forbid an application to later events, in which Christ is represented by those who preach Him. Ver. 38. The field is the world. ' His field ' (ver. 24), hence some would limit this to the Church. But in that case the parable would not differ from the last of the series. The phrase can only mean the Church, as the Church is seek- ing to occupy the whole world. The gospel is good seed to be scattered everywhere ; the inter- twining of the roots suggests that the tares are /«. the Church also, as indeed ver. 41 plainly im- plies.— The sons of the kingdom — the sons of the evil one. The reference is to persons, who represent and embody the two opposing influences and developments. In the world, and in the Church both as an organized body and as en- gaged in its missionary enterprises, there exist side by side two such classes ; those made heirs of Christ's kingdom by Divine sowing and those who are of the seed of the serpent. Ver. 39. The devil is here represented as the author of evil in the world (and in the Church as affected by the world). — The harvest, up to which time the tares are to be left, is the end of the world. The phrase may be rendered : ' the consummation of the age.' According to Jewish notions the coming of the Messiah was to be the end of the present age. Our Lord and His Apostles refer the Jewish phrase to the second coming of the Messiah. Our Lord does not interpret more fully the conversation of the ser- vants and the householder (vers. 27-29). Where He has been silent, controversy has been loudest. The application to the question of discipline has been hotly discussed from the fourth century until now. The parable assumes that earnest Christians will be zealous to remove impurities and offences (from the Church and the world as well) by forcible means. Without positively forbidding this vv'hich may at times be abso- lutely necessary, the whole drift of the parable enjoins caution and charity. Brute force, per- secution, whether civil (rooting out of the world) or ecclesiastical (rooting out of the Church) finds little warrant here, and has generally resulted in actually tearing up the wheat. As regards discipline ; when necessary, it is to be exercised with a prudential not a punitive purpose. The case is much simplified, when the Church is free, and not compelled by alliance with the State to allow wheat and tares to intertwine yet more closely. Ver. 40. The destruction of the wicked is first declared ; it is to take place at the end of the world, /. e., of the present order of things. Ver. 41. The Son of man. Christ Himself is Lord of angels and Ruler in this kingdom. — Out of His kingdom. The angels sent forth by Christ will accomplish what men could not do, ought not to attempt to do, namely, remove all evil from the Church and from the world, which will stand only so long as the purpose of the kingdom requires it. — All stumbling-blocks, lit, 'scan- dals.' As punishment is spoken of, this must refer to persons, those who cause others to falL — And them that do iniquity. This class in- cludes the former and yet more. How long this gathering out will continue is not stated. Ver. 42. And shall cast them, etc. As the tares were biirned, this may be figurative, but it undoubtedly refers to intolerable suffering, result- ing not simply from the circumstances of the evil- doers in a future state but from their character. — There shall be the weeping. Comp. chap. viii. 12. These awful words must mean something positive and punitive. Ver. 43. Then shall the righteous shine forth. The gospel tells how men become 'righteous.' As such they have a glory, a light which is here obscured, but shall then burst forth, as Christ's glory shall appear. — In the kingdom of their Father. The righteous being God's adopted sons. He is 'their Father.' This kingdom of final glory seems to be distinguished from the mediatorial kingdom of Christ spoken of through- out the chapter ; comp. i Cor. xv. 24. — He that hath ears, etc. This conclusion befits the impor- tance of the pa«-able. The prophecy respecting the destiny of all men deserves the attention of all men. Yet even on this point many have no ears to hear. Chap. XIII. 44-52.] THE GOSPEL ACCORDING TO MATTHEW. 125 Chapter XIII. 44-52. The Three Parables spoken to tJie Disciples in the Ho7i.se ; the Conclusion of the Discourse. 44 A GAIN,^ the kingdom of heaven '^is hke unto treasure hid «P'ov.ii. 4 ^T\. in a fiekl ; ^ the ^ which when a man hath found, he hideth,'* and for joy thereof ^ * goeth and selleth all that he hath, and <5 Ver. 46; conip. Piov buyeth that field. xxiii. 23. 45 Again, the kingdom of heaven is like unto a merchantman,^ 46 seeking goodly pearls : Who, when he had found '^ ''one pearl of c jo'o .'svui great price, * went ^ and sold all that he had, and bought it. 47 Again, the kingdom of heaven is like unto a net, that was 48 cast into the sea and gathered of ''every kind : Which, when it ^chap. xxii was full,^ they drew to ^"^ shore, and sat ^^ down, and ^^ gathered 49 the good into vessels, but cast the bad ^^ away. So shall it be at ^'^ '' the end of the world : the angels shall come forth, and e See ver. 39 50 •''sever the wicked from among the just, ^ And shall cast them/Chap. xxv. into the furnace of fire : there shall be wailing ^^ and gnash- ver. 41. g See ver. 42 ing of teeth. 51 Jesus saith unto them,^^ Have ye understood all these things .'' 52 They say unto him, Yea, Lord.^'' Then said he^^ unto them. Therefore every '' scribe zvhich is ' instructed unto ^^ the king- ^ chap. xxiii. dom of heaven, is like unto a man that is a householder, which^° '' chap.xxviii. 19. bringeth forth out of his treasure ''things new and old. k Cant.vii.13 1 omit Again ^ ^ treasure hidden in the field ^ gj^jf ^-^^ * which a man found and hid ^ ;„ i-,jg JQy i-,g ^ a man that is a merchant "^ and having found * he went 9 filled " up on the " sitting 12 t|^gy ^^ the bad they cast ^* in ^^ weeping ^8 omit Jesus saith unto them i'^ o)>tit Lord ^^ And he said ^^ who hath been made a disciple for 20 ^j^q Contents. These three parables relate sion ; the man who had made this discovery used mainly to human effort in the development all the means in his power to possess himself of of the kingdom of heaven. The last one cor- the treasure. This suggests the general applica- responds to the second, while the fifth and sixth tion and lesson. Notice : He obtained the ' treas- form a pair ; the transition of thought being easy ure,' worth more than he could pay, and also 'the and natural in every case. — The Hidden Treas- field,' which he could buy. In this result the ure (ver. 44), finding without seeking ; The parable differs from the next. Many, therefore, Pearl of great price (vers. 45, 46), seeking and refer 'the field.' to the external Church, in which finding ; in both cases, proper eff"ort to appropri- a man may, as it were, stumble on the treasure of ate the valuable possession ; Tlie N'et cast into true religion ; he naturally possesses himself also tiie Sea (vers. 47-50), the Church and her efforts, of the means of grace, the external forms of the the niixed result and the final separation. Ap- Church. — We may aptly apply it historically to plication in the form of a comparison (vers. 51, the days of the Reformation, when true religion 5-)- was sought and obtained at the cost of every- Ver. 44. A treasure hidden in the field. It thing ; the discovery of the treasure was appar- i3 possible, but not probable, that our Lord refers ently accidental, and great joy attended it. The to some case of 'treasure trove,' which had lately field was doctrinal theology. In this, the treas- occurred. — In Ms joy. Natural to those who ure had been hidden, but the reformers obtained find unexpectedly. The legality or morality of this also as a possession. the transaction does not enter into the discus- Ver. 45. Merchant seeking goodly pearls. 126 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI H. 44-58. One who is making it his business to seek what is valuable, what is true and right. Ver. 46. One pearl of great price. Christ Himself, not religion ; when this pearl becomes ours, we have true religion. The seeker finds and obtains the pearl in its purity. No mention is made of joy in this case, since this is more characteristic of those who make the discovery without seeking. This parable has a historical application to the present age of investigation and discovery. True science seeks goodly pearls, and leads to the discovery of the one pearl of great price. The pride of science is hostile to all truth, hence sometimes the ' merchant ' is too well contented with the ' goodly pearls ' already found, to look for the one pearl of great price. The two parables refer to two different classes of persons; yet both make a discovery, both strive to make the treasure their own at every cost. The seeker is perhaps the superior character, and obtains the superior treasure. We may hope for a purer Christianity as the result of intense and earnest investigation ; yet the whole discourse shows that side by side with this we must expect an intense and earnest search in the interest of Satan's king- dom. Ver. 47. A net, that was cast into the sea. A drag-net or seine is meant. Appropriate for an audience largely made up of fishermen. The parable resembles that of the tares ; that, how- ever, represented the two developments of good and evil, side by side in the world (and in the church); this one is applicable rather to the missionary effort of the Church. ' The sea ' is a Scriptural figure for 'the nations' (Rev. xvii. 15 ; Is. viii. 7; Ps. Ixv. 7). — Gathered of every kind. This predicted result of Christian effort is suffi- ciently evident at all times. Ver. 48. When it was filled. A caution against too hasty attempts at separating before the Church has finished her work. If fishermen stop to sort while drawing in their net, they catch little, good or bad. — They drew up on the shore, i. e., the limit of the sea, the end of nations and of time. The next verse shows that the work of discriminating is not committed to men, however successful or zealous in the work of gathering of every kind. — The good — the bad, /. ~> J Kings IV. 42 17 And they say unto him. We have here but ''five loaves, and two ^-^^^ ^^. 18 fishes. He said. Bring them hither to me.^^ And he com- 9- 19 manded ^^ the multitude ^ to sit down ^"^ on the grass, and ^'^ took the five loaves, and the two fishes, and ^looking up to heaven, ^ Mark vii. ' 01 ' 34 ; John •''he blessed, and brake, and gave the loaves ^*^ to Jiis disciples, ^^^^i''- . ' ' o 1 ' y I Sam. IX. 20 and the disciples to the multitude.^ And they did all eat, and ^^;j'''\^5P: were filled : and they took up of the fragments that remained ^" yY'Li'^^'e' 21 twelve ^baskets full. And they that had eaten ^^ were about ^o^pihap. five thousand men, beside women and children. ^ s'ee^chap. XV. 9. 1 he ^ came ^ he had compassion on * omit he ^ evening was come ® the ' The place is desert ^ already ^ multitudes " food ^1 They have no need to go ^^ me them hither ^^ bidding ^* recline 1^ he ^^ and breaking the loaves, he gave them ^■^ that which remained of the broken pieces ^^ did eat Contents. The feeding of the Five Thou- failures. The four Evangelists could not write sand is the only miracle mentioned by all four as they have done, of a 'myth,' a ' parable,' or Evangelists, and the first occurrence fully nar- a 'symbol.' Either this was a miracle, or the rated by them all. It also furnishes a definite Evangelists have wilfully falsified. The great chronological point for a harmony of the Gospels, lesson is : Christ the Bread of the world ; its It is in many respects the most incomprehensible type is the manna in the wilderness. Christ's of all the miracles. Various suggestions have people partake of Him to the nourishment of been made as to the mode of increase, as involving their souls. As in the miracle, the means may a higher order of nature ; an acceleration of the be visible, but the mode unknown ; of the fact natural process ; a removal of the ban of barren- we may be assured, and may assure others. — ness resting on our earthly bread, showing the Notice the contrast between the feast of the Eositive fulness which it contains when Christ's 'estates of Galilee' at Herod's court, and this lessing descends upon it. It is safest to accept feast of the poor and sick multitudes in the wil- a supernatural increase without seeking to know derness. Our Lord gave freely in the wilderness : the method, and then to seek and accept the healed, taught, and fed all. — ' The Bible, so lit spiritual lessons it teaches. The attempts to tie in bulk, like the five Parley loaves and the explain it as a natural event have been utter two fishes, what thousands upon thousands has Chap. XIV. 14-36.] THE GOSPEL ACCORDING TO MATTHEW. 131 it fed, and will it feed, in every age, in every land of Christendom, to the vv^orld's end ! ' Ver. 14. Had compassion on them. All had followed Him so far and were in a state of spirit- ual destitution ; many of them were sick. His compassion manifested itself in healing their sick, and in giving them instruction (Mark vi. 34). The approach of the Passover season (John vi. 4), accounts for the greatness of the multitude ; many of them were probably on 'their way to Jerusalem. Ver. 15. Evening. The first evening, i. ^ Mai. ii. 15- 6 twain shall be ^^ one flesh t Wherefore " they are no more twain, but one flesh. What therefore God hath 12 joined to- 7 gather, let not man put asunder. They say unto him, " Why did 'Moses then^^ command to give a writing of divorce- ' ^eu'- '^i^- 8 ment, and to ^^ put her away 1 He saith unto them, Moses be- cause 1^ of * the hardness of your hearts suffered you to put k Mark xvi. away your wives : but from the beginning it was not ^^ so. 9 ' And I say unto you. Whosoever shall put away his wife, ex- 1 see chap, v cept it be^' for fornication, and shall marry another, committeth adultery : and '" whoso ^^ marrieth her which i^ is put away doth '«^'^Cor. vU 10 commit 20 adultery. His 21 disciples say unto him. If the case 1 1 of the man be so with his wife, it is not good to marry. But he said unto them, "All vie^i cannot receive this saying, " save 22 «_'^c°'-™-7 they to whom ^it is given. For there are some ^3 eunuchs, " ^.'"2?".'' '^.^" which^ were so born from their mother's womb : and there are-^ n.''^' some 23 eunuchs, ^ which ^ were made eunuChs of ^^ men: and ? ^g^ings xx there be 2° eunuchs, '^ which ^ have2s made themselves eunuchs ^ l^^°''- "'" 12 for the kingdom of heaven's sake. it, let him receive it. He that is able to receive " the twain shall become " so that 12 otnit hath ^8 then did Moses ^* Of nit to 15 for 1^ hath not been " omit it be 18 he that 18 when she 20 committeth 21 The 22 but 23 o?nit some 24 by 25 are 26 omit have Chronology. Shortly after the discourse re- corded in chap, xviii. our Lord finally left Galilee, passing toward Jerusalem. This chapter (comp. Mark x.) takes up the history after an interval of some length, omitting a number of events which are recorded by Luke and John. Intervening oc- currences (Robinson) : the sending out of the Seventy (Luke x. 1-16) ; the final departure from Galilee, passing through Samaria (Luke ix. 51- 56; John vii. 2-10) ; the healing of the ten lepers (Luke xvii. 11-19) ; the public teaching of Jesus at the feast of Tabernacles (John vii. 11-53) > the account of the woman taken in adultery (John viii. i) ; the reproof of the unbeheving jews, and the escape from their hands (John viii. 12-59) ; the instruction of the lawyer, and the parable of the good Samaritan (Luke x. 2S-37) ; the incidents in the house of Martha and Mary (Luke X. 38-42) ; the return of the Seventy (Luke X. 17-24), which should probably be placed ear- lier ; then in regular order the events narrated in John ix.-xi ; ' Ephraim ' (John xi. 54) being in Perea, and this chapter taking up the history at that point. Lange, without sufficient reason, refers vers, i, 2, to a previous journey along the borders between Samaria and Perea. At all events ver. 3 belongs to the visit to Perea just before the last Passover. Ver. I . The borders of Jndea, beyond the Jor- dan, /'. e., on the east side. Perea proper is prob- ably meant. This was part of the territory of Herod Antipas, and extended from the Arnon on the south to Pella on the north ; or from the head of the Dead Sea to a point nearly opposite the boundary between Samaria and Galilee. The name was also given to the territory between the Arnon and the sources of Jordan, and sometimes included the whole eastern part of the Jordan valley down to the Elamitic Gulf. The breadth of the district in all three senses was not very ' great. The Christians of Jerusalem sought ref- uge in Perea (in Pella) just before the destruction of that city. Some identify this visit with the re- tirement to Bethabara, or Bethany, beyond Jor- dan (John x. 40) immediately before the raising of Lazarus ; we place it after that event and the retirement to Ephraim (John xi. 54). Ver. 2. Great multitudes. Comp. Mark x. i : ' And the people resort to him again, and, as he was wont, he taught them again.' The harmon- ists insert here the record of Luke, chap. xiii. 22- xviii. 1-14 ; consisting mainly of parables appro- priate to the advanced stage of our Lord's minis- try. This assumes that He was already on the way toward Jerusalem, when the Pharisees came. Ver. 3. Came unto him Pharisees. Even in remote Perea, almost the only remaining field of labor, Christ's opposers sought Him. — Tempting him, or, 'trying Him.' — It is lawful, etc. A matter of dispute between the schools of Hillel and Shammai. Herod Antipas, in whose domin- ions Christ now was, had imprisoned John the Chap. XIX. 1-15.] THE GOSPEL ACCORDING TO MATTHEW. 159 Baptist for too free an utterance on this point. — For every cause. — The school of Hillel held that almost any charge on the part of a husband would justify divorce. They wished not only to entangle Him in their party disputes but also to place Him in opposition to the law of Moses (ver. 7). An affirmative answer would probably have called forth the charge of lax morality. Ver. 4. Have ye not read, etc. An implied rebuke for their misunderstanding of the Scrip- ture teaching on this point. — He wlio made them, etc. The historical truth of the narrative in Genesis i., ii. is assumed as the basis of an im- portant argument. The creation of man is af- firmed.— Male and female (Gen. i. 27). The question of the Pharisees is answered by what God did, in the original creation of man, institut- ing the sexual relation, and marriage as an in- dissoluble union between one man and one woman. Ver. 5. And said (Gen. ii. 24). Either said by Adam before the fall, and here cited as said by God through Adam as the representative of the race, or by Moses, and cited as an inspired utter- ance. — For this cause. Comp. Eph. v. 31, where the passage is applied also to Christ and the Church. God says, Christ says, that the rela- tionship between a man and his wife is closer, higher, and stronger, than even that between children and parents. Notice : it is the man who leaves his parents. — The twain shall become one flesh. ' Unity of soul and spirit,' is not men- tioned. The absence of it, however great a source of unhappiness, is not a ground of divorce. The essential bond is the fact that the twain, by mar- riage, 'became one flesh,' one man within the lim- its of their united life in the flesh, for this world. The one cause of divorce (ver. 9) is incompatible with the unity as ' one flesh.' Ver. 6. What therefore God joined together, etc. Our Lord's conclusion. The sentence forms a proper part of every Christian marriage cere- mony. It is Christ's protection of this holy re- lation. It also implies a warning against hasty marriages, against ignorance and forgetfulness of the fact that it is God who forms the indissoluble tie. Ver. 7. Why then did Moses command ? Deut. xxiv. 1-4 (comp. chap. v. 31) had been trans- formed into a command that divorces should take place. Ver. 8. Suffered you. The Mosaic regula- tions were merely permissive, growing out of their sinfulness, especially their disposition to be harsh toward their wives. — But from the begin- aing it hath not been so. In the original state in Paradise. Polygamy appears first (Gen. iv. 19) in conjunction with murder, and in the line of Cain. Ver. 9. And I say unto you. Spoken in the house (Mark X. 10, 11). — Except for fornication. This one ground for divorce, mentioned as a matter of course, makes no exception to the rule laid down in vers. 5, 6 ; this offence is in direct antagonism to the idea of marriage. The Church of Rome denies the validity even of this ground. All sins of unchastity are sins against the mar- riage tie (comp. chap. v. 27-32), loosening it in spirit, but this act of sin is the only ground for dissolving it in form. — The woman referred to is one divorced on improper grounds. Divorce laws should be framed in the light of ver. 8 ; not to facilitate, but to regulate, a matter arising solely from the sinfulness of mankind. The elevation of women from a condition of slavery has been the result of Christ's teaching in regard to marriage ; yet some women, thus elevated, have advocated divorce 'for any cause.' Ver. 10. If the case. The whole theory of marriage just announced is referred to. The low views then held may be inferred from what the disciples said : it is not good to marry ; the ideal seemed so high, that its application seemed almost impossible. Ver. II. All men can not receive, or, ' not all can receive,' this saying. This high ideal can be understood and put into practice only by those who get illumination and power from God. As a rule, the less Christianity, the lower the ideal of marriage, the more numerous the sins against this state. Ver. 12. For there are. Assuming that the married state is the normal one, three classes are here mentioned who should (or may) remain in celibacy : (i.) those who from natural incapacity or inaptitude, have no desire to marry ; (2.) those who have been mutilated, a class very common once and not unknown now ; (3. ) those who ab- stain from marriage, whether for the first or sec- ond time, to work the better for Christ's cause. The first case has no moral qualit}', the second im- plies misfortune, the third has a moral value. But it is not set forth here as a law for the ministry, nor is there any superior merit in celibacy. The figurative exposition which understands by the second and third classes those who remain un- married from moral considerations, or sacrifice, when married, their conjugal enjoyments to their spiritual calling, is forced and incorrect, since all Christians are bound to the latter course and ex- ceptional cases are here spoken of. — He that is able to receive it. This does not imply a superior- ity in those who can receive it, but simply that such a sacrifice would be expected from some of His disciples. — On the whole subject of mar- riage and celibacy, comp. Schaff's History of the Apostolic Church, § 1 12, pp. 448-454. Chapter XIX. 13-15. The bringing of Children to Jesus. 13 " 'T^HEN were there ^ brought unto him little children, that '^ _^^.f YukI -1- he should put ^ his hands on them, and pray : and the "''"'• 's-'?' 14 disciples rebuked them. But Jesus said, * Suffer little ^ chil- ^ f '^ ''^"' ^ ofnit there lay 3 the little l60 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIX. 13-26. dren, and forbid them not, to come unto me ; for of such is * 15 the kingdom of heaven. And he laid Jiis hands on them, and departed thence. * to such belongeth This incident seems to be in proper chrono- 1-14, the reference is to children in spirit (comp. logical position. Luke's account at this point Mark x. 15; Luke xviii. 17), but not to the ex- again becomes parallel to that of Matthew and elusion of actual children, who probably form Mark. the majority in the kingdom of heaven. Les- Ver. 13. Then were brought iinto him ; prob- sons : i. Since ' to such belongeth the kingdom ably by their parents. An encouragement to of heaven,' the earlier children become Chris- parents to bring even ' infants ' to Christ, since, tians the better: 2. Since they are to come (or according to Luke, such were among the little be brought) to Christ, who is a Saviour, the doc- children. Thus the doubts of the disciples about trine of universal depravity is not denied here, the marriage state were answered. — Lay his 3. They may be •' forbidden,' both by neglect and hands on them. A recognition of Christ's power injudicious teaching : [a.) by not being taught of to bless, since He healed by laying on His Christ, through word and example ; ((^.) by being hands. — And the disciples refiuked them. They taught legalism, i. e., ' Be good, or God will not were engaged in an interesting discussion about love you,' instead of this : Christ loves you, marriage, etc. Abstract theories about house- therefore go to Him in order to be good. 4. As hold relations should not stand between the Lord they were brought, and were actually blessed by and little children. Christ (Mark x. 16) ; through the faith of parents Ver. 14. Suffer the little children, etc. The a seed of faith mzy exi&t in the heart of a child, natural impulse would be to bring children to so that the infant members of a Christian family Him, do not check it. — Forbid them not, as the ought to be Christian children, and their educa- disciples did, and many since then. — To such be- tion conducted in the confident expectation that longeth the kingdom of heaven. As in chap, xviii. they will show the fruits of faith. Chapter XIX. 16-26. ^ The Rich Young Man and the Discourse of our Lord on Riches. 16 " A ND, behold, one came and said unto him.^ * Good^ Master, '^ mark x. 17 / \ ' ' "^J'l Luke r\. what good thing shall I do, that I may have eternal life t ^ comp'Luk; 17 And he said unto him, Why callest thou me good.? there is -^-^s-^s. none good but one, that is, God : ^ but df thou wilt* enter into ' NXixI'^j 18 life, keep the commandments. He saith unto him, Which 1 fg""^' """ Jesus said, ''Thou shalt do no murder,^ Thou shalt not commit '^^leTS' adultery. Thou shalt not steal, Thou shalt not bear false wit- Rom. xiirg! 19 ness, Honour thy father and thy mother: and, ^Thou shalt love " cha^p.^xiif ' 20 thy neighbour as thyself. The young man saith unto him. All l^^^^iT' these things have I kept from my youth up : ^ what lack I yet .? Gar'^n^; 21 Jesus said unto him, If thou wilt* be -^perfect, go «;/^ ^ £/ sell / see<:hap.' v. that thou hast,* and give to the poor, and thou shalt have ^ ^"''^ ™- r . , 33 ; comp. 22 " treasure in heaven : and come ««<^" follow me. But when the ^'''^ "■ ^s; young man heard that ^ saying, he went away sorrowful : f or ''^ *^''^p' ^'^°- he ^° had great possessions. 23 Then said Jesus " unto his disciples. Verily I say unto you, ♦That a rich man shall hardly enter 12 into the kingdom of ' xfiLz"''^''' 24 heaven. *And again I say unto you. It is easier for 'a camel '^ MaTx. 1 came to him and said 2 77^^ ^^^^ authorities omit Good 3 The best authorities r^a<^Why askest thou me of that which is c^ood ? One there is who is good 4 wouldest 5 ^ot kill « omit from my youth up "< ojnit and » thy goods » this 10 was one that " And Jesus said 12 g^ter hardly 24. I Chap, xxiii Chap. XIX. 16-26.] THE GOSPEL ACCORDING TO MATTHEW. to go through the eye of a needle/^ than for a rich man to en- 25 ter into the kingdom of God. When his ^* disciples heard it, they were exceedingly amazed,^^ saying, Who then can be 26 saved } But Jesus beheld them^^ and said unto ^ men this is impossible ; but with God all things are possible. 161 ^8 a needle's eye " And when the 1^ And Jesus looked upon them them, "* With '« ^en. xviii 14; Job XIM. 2 ; Markxiv. 36; Luke i. ^^ astonished exceedinsrly "to " ^ Contents. This section is in its proper chro- nological position. Our Lord ' departed thence ' (ver. 15), but on the way (Mark x. 17) He was met by this 'ruler' (Luke xviii. 18). Our Lord first presented the high ideal of marriage, the closest human tie, with a hint that even this must be subordinate to the claims of His kingdom ; then the position of children, next in order of intimacy ; now comes the relation to earthly pos- sessions, which men value next (though through the influence of sin sometimes most of all). Our Lord meets the young ruler, whom he loved, on his ground, leads him to a recognition of the idol that prevents him from entering the kingdom. — Going away sorrowful is not entering into life. — Riches are a hindrance so great, that just here comes in the declaration of God's saving omnipo- tence. — Our Lord speaks the truth to rich and poor alike. There is no word here that points to a ' community of goods,' though this was the oc- casion, were that doctrine correct. The giving up of wealth when it is an idol, the crucifixion to the world, here enjoined, have a moral quality. There is none in a forced equality of posses- sions, nor involuntary poverty with the hope of ■winning heaven. Agrarianism, no less than avar- ice, makes wealth the chief good ; trusting in poverty, no Jess than trusting in riches, fosters pride. Ver. 16. Behold. The circumstance was re- markable in view of the opposition of the Phar- isees. — One came. This young ruler, who ran and kneeled to Christ (Mark x. 17), was an hon- est, earnest seeker after truth and life, with some admiration for, and confidence in, Jesus as a hu- man teacher. But he was in error, as honest and earnest seekers may be. — What good thing, etc. Whether a Pharisee or not, he thought to earn eternal life. Hence the passage must not be wrested in favor of legalism. Ver. 17. Why askest thou me of that which is good ? One there is who is good. The com- mon version follows a reading corrected to con- form with the other two. The variety sheds light on the whole conversation. Either two questions and answers occurred, or Matthew gives this form to bring out the true sense. There is but one good Being and one good thing, namely, God Himself. — What the young ruler needed was not to do some good work or to learn some speculative morality, but to acknowledge God as the Supreme Good and act accordingly. This strikes at his sin, the love of riches. It does not mean: 'ask God ; read His command- ments, do not ask me? The other accounts pre- sent this alternative : Christ either claims that He is Himself God, or denies His own perfect goodness. The answer rebukes the error of the question, that eternal life can be won by good works. — But if thou wouldest enter into life, U keep the commandments. The possibility of do- ing this perfectly had just been denied. Our Lord therefore seeks to show the young man how much he falls short of such a keeping of the commandments. What follows shows that his obedience, however strict, did not recognize God as the supreme good. Ver. 18. Which? That is, of what kind. — Thou Shalt not kill, etc. Those commandments involving duties toward our fellow men are cited, so as to meet the young man on his own ground. Ver. 19. Honour thy father and thy mother. This commandment connects the two classes of duties enjoined in the Decalogue, but is here pre- sented as involving duty to man. Hence the position it occupies in all three accounts. — Thou Shalt love thy neighhour as thyself. A summing up of our duties to men, taken from Lev. xiv. 18. Comp. Mark xii. 28 ff. Ver. 20. All these have I kept. Externally moral, perhaps self-righteous, he yet felt that he lacked something. Peace of conscience had not been attained by his keeping of ' all these.' He had yet to learn how much he lacked of even comprehending the spirituality of the law. Ver. 21. If thou wouldest be perfect. Mark and Luke: 'one thing thou lackest.' One duty still remained to make his obedience complete, judged from his own point of view. Not that he had done all except this one duty, but z^test is pro- posed, to prove that the whole obedience lacked the proper motive. — Sell all thy goods. In his case love of his possessions was the great hin- drance ; in another it might have been something else. AH we have belongs to Christ, but this command is not to be literally obeyed by every one. The gospel is here put in a legal form to reach the conscience of the young man ; the ' treasure in heaven ' is not bought by voluntary poverty. (Comp. chaps, v. 12 ; vi. 20.) — Come, follow me. The final test. Whenever property interferes with following Christ, it must be given up; and he who would be a Christian must be ready to relinquish it for Christ's sake, not to win salvation nor to buy a superior place in heaven. Ver. 22. He went away sorrowful. Not un- affected, he yet went away. Nothing further is known of him. As Jesus ' loved him,' and there- fore taught him his duty, that love may have fol- lowed him and led him to a right decision. But the silence about his future course hints, that whatever light and love one receives, the decision is to be made by the man himself. — Our Lord's comments on ' riches ' show that this young man's pride was intrenched in his wealth ; a part of it he might have been willing to pay for ' eternal life ; ' but being his idol, it must be entirely relin- quished before he could enter the kingdom of l62 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. XIX. 27-XX. 16. heaven. The hindrance is often removed by saying occurs about an elephant. ' The camel God's Providence. was more familiar to the hearers of the Saviour Ver. 23. A ricli man shall enter hardly, i. e., than the elephant, and on account of the hump ' with difficulty,' into the kingdom of heaven, on its back, it was especially adapted to symbol- Comp. Mark x. 24 : ' them that trust in riches.' ize earthly wealth as a heavy load and serious Yet such trust is the natural result of possession, impediment to entrance through the narrow gate or of even the strong desire to possess. of the kingdom of heaven.' Ver. 24. Easier for a camel, etc. A strong Ver. 25. Who then can be saved? Since all declaration of impossibility (comp. ver. 26). This may have some possessions, and naturally love to has been weakened in two ways : (i.) by the have more. Their temporal views of the king- change of a single letter (in some manuscripts), dom were also mixed with their question, of the original, altering 'camel' into 'rope;' Ver. 26. Looked upon them. To give force (2.) by explaining the eye of a needle to mean to this profound statement, and perhaps in kindly the small gate for foot passengers at the entrance sympathy with their weakness and want of un- to cities. The first is incorrect, the second un- derstanding. — With men this is impossible. Not certain and unnecessary. The literal sense is not only in their judgment, but with their power. — too strong, as both the context and abundant With God all things are possible. God's grace facts show. Our Lord had already spoken of a not only can, but does, save some who are rich ' camel ' as a figure for something very large in spite of all the hindrances their wealth occa- (chap. xxiii. 24) ; and in the Talmud the same sions. Chapter XIX. 27-XX. 16. The Reward promised to the Apostles and the Parable of the Laborers, illus- trating the Nature of that Reward {of Free Gr-ace). 27 nPHEN answered Peter and said unto him, Behold, "we have '''^^f\^-^^ -L forsaken^ all, and followed thee ; what shall we have there- ch^p.^i^yl^o 28 fore .-• ^ And Jesus said unto them, Verily I say unto you, That "• ye which have ^ followed me, in the * regeneration <^ when the * r^^ "';•■?■ Son of man shall sit in * the throne of his glory, ^ ye also shall c See^ciiap. sit upon twelve thrones, * judging the twelve tribes of Israel. ^Luk^xxii. 29 And every one that hath forsaken ^ houses, or brethren, or sis- 2°.' ^^^' "" ters, or father, or mother, or wife,^ or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit ever-/chap.xx.i6; 30 lasting life. But -^ many that are ^rst shall be last; and ^ the Luke xiif' last shall be first.'^ ^Comp.chap. XX. I. For the kingdom of heaven is like unto a man that is a householder, which ^ went out early in the morning to hire 2 labourers into '' his vineyard. And when he had agreed with the ^ chap. xxi. labourers for ' a penny a day, he sent them into his vineyard, i L'^.^chap. 3 And he went out about the third hour, and saw others standing "'""'■ ^^' 4 idle in the marketplace,^ And said unto them ; 1° Go ye also into the vineyard, and whatsoever is right I will give you. And 5 they went their way. Again he went out about the sixth and 6 ninth hour, and did likewise. And * about the eleventh hour" k Comp. i he went out, and found others standing idle,i2 ^nd saith unto ^"''■'"'•* 7 them. Why stand ye here all the day idle t They say unto him. Because no man hath i^ hired us. He saith unto them. Go ye 1 Lo, we left 2 ^^j^^t then shall we have ? 3 ^^^^-^ i^^j^g 4 on s that left ^ the best authorities otnit or wife ■^ But many shall be last that are first ; and first that are last « vvho 9 in the market-place idle 10 to them he said " hour 12 omit idle w gj^it hath Chaps. XIX. 27-XX. i6.] THE GOSPEL ACCORDING TO MATTHEW. 163 "also into the vineyard ; and whatsoever is right, that shall ye 8 receive.^"^ So ^^ 'when even was come, the lord of the vineyard /Lev. xk. 13. saith unto '"his steward, Call the labourers, and give ^^ them their '« Luke viu. 9 hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received 10 every man a penny. But when the first came, they supposed that they should have received ^^ more ; and they likewise re- 1 1 ceived every man a penny. And when they had ^^ received it, 12 they murmured against the goodman of the house,^^ Saying, These last have wrought but one ^'^ hour, and thou hast made them equal unto us, which have borne ^^ the burden and" heat «Lukexii.s5! ^ Jas. 1. II. 13 of the day.^2 But he answered one of them, and said,^^ 0 Friend, o chaps, xxii I do thee no wrong : didst not thou agree with me for a penny .'' 14 Take ^ tJiat thine is^ and go thy way : I wilP^ give unto this ^ chap. xxv 15 last, even as unto thee. * Is it, not lawful for me to do what I ?Comp. Rom will with mine own .-' *■ Is ^^ thine eye evil, because I am good } r Deut. xv.gj see chap. vL 16 So 'the last shall be first, and the first last : for many be called, 23. ■' s See chap. but few chosen.^^ "ix. 30. '* tAe best authorities omit and whatsoever is right, that shall ye receive ^^ And 1^ pay ^'^ would receive ^^ omit had ^^ householder ^° last spent one ^^ who bore ^ the burden of the day and the scorching heat 23 answered and to one of them ^* Take up that which is thine ^ but I will, or, it is my will to 26 Qr is "^ the best authorities omit {though many insert) for many be called, but few cliosen. The direct reply to Peter's question is found find a secondary and partial fulfihnent of the in all three accounts ; the parable is peculiar to promise in the high position of the Apostles in Matthew. It loses most of its seeming ditficul- the Church. — When the Son of man shall sit. ties, when connected with the previous conversa- A definite period, when our Lord shall appear tion. The question of Peter had reference to a on the throne of his glory, the throne which be- freeminent reward, and after the promise to them longs to, results from, and manifests His glory, (which is changed immediately into a promise to as conqueror, ruler, and judge. — Upon twelve all) this parable teaches that this reward is of thrones. Christ will take His seat upon His own free grace, and that the Apostles themselves, throne ; the Twelve will be promoted to thrones though first called and first to forsake all, should prepared for them. Whether Matthias or Paul not on that account expect a preeminent reward, takes the place of Judas among the Twelve is dis- Self-sacrifice for Christ, not priority in time, is puted. It is therefore difficult to press a literal the ground of preeminence. Chap. xix. 30, in- meaning upon the promise. — Judging. This re- troduces a statement to be illustrated ('But fers more to their high position, than to acts of many,' etc.) ; chap. .xx. 16, repeats it as enforced judging. — The twelve tribes of Israel. Scarcely ('So the last,' etc.). the Jewish nation, since our Lord had already Ver. 27. Lo, we left all. Whatever they had, told them that His Church was to be distinct and not all of them were poor, they left. — What from this. Probably Christ's people, among then shall we have. ' We ' in contrast to this whom the Apostles shall occupy the most exalted young man who did not stand the test. The an- position at His return. swer indicates a little self-righteous boasting in Ver. 29. And every one. The promise is of the question ; the parable would oppose any rem- general application. — Houses. ' Homes,' house- nant of a mercenary spirit lurking in it. Preem- hold ties, rather than ' possessions,' which are inence was probably anticipated by Peter, and is mentioned afterwards. — Brethren, etc. ' The promised in the next verse. family relations are mentioned in the order in Ver. 28. Ye, z. (?., the Apostles. — In the re- which they would be left.' — 'Wife' is to be generation, or ' renovation ' (only here and Tit. omitted both here and in Mark x. 29, but is iii. 5). Joined with what follows, which tells found in Luke xviii. 29. — For my name's sake. 'when ' this will be, and shows that it means the Mark adds : ' and the gospel's.' Out of love to accomplishment of the spiritual renovation of the Christ and to advance His cause. The motive is world (comp. Rev. xxi. 5 ; Acts iii. 21). As this everything ; self-denial to buy God's favor is no will be the final stage of a continuous work, we self-denial. — Hundred-fold. Mark adds : ' now l64 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. XIX. 27-XX. i6. in this time.' Abundant compensation will be given even in this life. Lange : ' Believers are to find a new and eternal home and country, new and eternal relationships, and new and eternal possessions, of which the blessings enjoyed by them on earth are to be the earnest and foretaste. All these promises are summed up in that of being made heirs of eternal life (Rom. viii.).' Comp. Mark x. 29, 30. Ver. 30. But many shall be last that are first, ; and first that are last. A general truth in pro- verbial form ; here a caution against trusting to appearances or to the permanence of present circumstances and conditions. The promise must be accompanied by a caution, especially in view of the coming apostasy of Judas. The Twelve also were liable to mistake priority in time of calling for priority in position, — a frequent mis- take in every human society, but doubly a mis- take where God's free grace is concerned. Chap. XX. Ver. i. A man that is a house- holder. The ' householder ' signifies God ; the ' vineyard ' the kingdom of heaven (comp. Is. v. 1-7; Cant. viii. 12); the 'steward' (ver. 8) Christ; the 'twelfth hour' of the day, or the evening, the coming of Christ ; the other 'hours,' the different periods of calling into service. — Labourers. Specially the Apostles, yet including all Christians. Ver. 2. For a penny, or ' shilling ' {denarius). Between 14 and 15 cents, the usual pay for a day's labor. Explanations : The general idea is of reward, but with a special reference to tem- poral rewards, which may be received while eter- nal life is lost. Inconsistent with the dignity of the parable ; and inapplicable to the Apostles. Besides the penny was paid at the close of the day, /. e., at the end of man's life or the day of final account, just when the temporal reward ceases. Eternal salvation is meant ; for while the idea of reward is present, the whole drift of the parable teaches us that God's grace is free (ver. 15). The mercenary spirit of the first la- borers has a primary reference to the Jews and their prejudice against the Gentiles. This en- vious disposition is thus rebuked. The Gentile converts went to work as soon as they were called, without a definite agreement as to price, trusting in the justice and mercy of the house- holder. They are commended, and to them was given far more than they could ask or deserve. — Those first called represent nationally the Jews, called with a definite covenant ; individu- ally, those called in early life and who have spent their days in God's service. Such are warned against boasting, or claiming of higher reward than those called afterwards ; a necessary cau- tion. Ver. 3. Third hour. About nine o'clock in the morning, when the market-place would be full. — Idle. 'The greatest man of business on the market-place of the world is a mere idle gazer ' (Stier). On the special interpretations of the different hours, see the close of the sec- tion. Ver. 4. Whatsoever is right I will give you. The wages promised indefinite ; the correct read- ing in ver. 7 omits all promise of reward. The parable illustrates the truth that salvation is of grace. Ver. 7. Because no man hired us. The elev- enth hour laborers are accepted, but they were mainly those who had no opportunity at an ear- lier period. Ver. 8. His steward. Christ, the overseer of the house of God, entrusted with the whole econ- omy of salvation including the distribution of the final reward (Heb. iii. 6 ; John v. 27 ; Rev. ii. 7, 10, 17, 28, etc.). It was the Jewish custom to pay laborers at the close of the day. Ver. 9. They received every man a penny, or 'shilling.' More than they expected. God does not measure His reward by the length of man's life, but by the fidelity of his services, for the labor is not to earn the reward but to prepare for it. Ver. 12. These last spent one hour, etc. A well- grounded complaint, if salvation were of works. Ver. 13. Didst thou not agree with me I The legal claim is answered in a legal way. Ver. 14. Go thy way. This does not neces- sarily imply that the first were finally rejected, receiving only the temporal good they bargained for. — I will give, 'it is my will or pleasure to give.' The ground is the wish of the house- holder. Ver. 15. Or is thine eye evil. Envy was the real motive, and the envy was occasioned by the kindness of the householder : because I am good, or ' kind.' Ver. 16. The proverbial expression of chap, xix. 30, recurs with a different order. The para- ble, therefore, illustrates the truth that the order in the calling of individuals and nations will in many (not all) cases be reversed in their final posi- tion in heaven. An encouragement to those called late in life ; a solemn warning to those called early, urging them to be humble, and ever mind- ful of their unworthiness before God, lest they be overtaken by others or forfeit their reward altogether. The admonition was intended, first, for the Apostles, especially for Peter, whose question called forth this parable ; then for Jew- ish Christians generally, in their feelings to the Gentile converts, and in their legal tendency ; and lastly, for all Christians who enjoy special spiritual privileges and the great blessing of an early acquaintance with the Saviour. — ' Many are called, but few are chosen.' This is to be omitted, though found in many authorities. If genuine, it means, many are called to be heirs of salvation, yet few chosen to be preeminent. Free grace w?V//w the Church is thus indicated. — An exclusive meaning is not to be pressed upon the various times of hiring, which show the repeated call. At these quarters of the natural day, labor- ers would be waiting. Special applications : The morning, the age from Adam to Noah ; the third hour, from Noah to Abraham ; the si.xth hour, from Abraham to Moses ; the ninth hour, from Moses to Christ, and the eleventh hour, from Christ to the end of the world. The different ages in the life of individuals : childhood, youth, manhood, old age, and the years of decrepitude. Lange : the first laborers, Jewish Christians gen- erally, who were characterized by a mercenary spirit ; the Apostles are included as a warning to them ; the second class, ' standing in the mari:et- place,' the Jewish proselytes ; those hired at the sixth and ninth hour, the Gentile races ; ' the eleventh hour ' laborers, the fruits of missionary labors in latter days. Chap. XX. 17-34.] THE GOSPEL ACCORDING TO MATTHEW. 165 Chapter XX. 17-34. Further Revelation respecting His Sufferings ; tJie Ambitious Request of the Mother of James and John ; the Healing of two Blind Men near Jer- icho. 17 " A ND Jesus ^ going up to Jerusalem took ^ the twelve disci- '^ *^^;"Y'' ■'^ 'A 18 /a. pies apart in the way, and^ said unto them, Behold, *we ^ sle''chlp^' go up to Jerusalem ; and the Son of man shall be betrayed * ^"- ^'• unto the chief priests and unto the ^ scribes, and they shall con- 19 demn him to death, And '^ shall deliver him to ^ the Gentiles '^ to <: chap. xxvii. mock, and to scourge, and to crucify him : '^ and * the third day Acts ii. 23. . . „ d Chap. xxviL he shall rise agam." i6-3i. 20 * Then came to him the mother of •''Zebedee's children ^ with e mark x. 35 -45- her sons, " worshipping /«V;z, and desiring a certain thing^° of /Chap.iv. 21. 21 him. And he said unto her. What wilt ^1 thou .^ She saith unto ^"'•^• him. Grant ^^ that these my two sons '' may sit, the ^ one on thy AComp.chap. 22 right hand, and the other ^^ on the left,^^ in thy kingdom. But '^^' ^^" Jesus answered and said. Ye know not what ye ask. Are ye able * to drink of ^^ the cup that I shall drink of,^''' and to be i Chap. xxvi. baptized with the baptism that I am baptized with.?^'^ They xv'iii. 'n; -^ comp. Is. li. 23 say unto him, We are able. And ^^ he saith unto them, * Ye 22. shall drink indeed of my cup,^^ and be baptized with the bap- j'''- ^ ; Rev. tism that I am baptized with : ^'^ but to sit on my right hand, and on my left,^'' is not mine to give, ^ but it shall be given to /Comp.chap. 24 them ^^ for whom "* it is '^ prepared of my Father. And when '« Chap. xxv. the ten heard it^^ they were moved with indignation against ^* 25 the two brethren. But Jesus called them unto him, and said. " Ye know that the princes ^s of the Gentiles ° exercise domin- " ^"'"p Luke 5-27- ion 26 over them, and they that are great ^^ exercise authority "'P^'-^-^- 26 upon 28 them. ^ But it shall not be so ^9 among you : but who- p chap. xxiii soever will be "^^ great among you, let him be ^^ your « minister ; ^''3^^'^^ 27 And whosoever will be chief ^^ among yon, let him be ^^ your ^ ?^^^' '"" 28 *" servant : Even as the Son of man came not to be ministered r chap. xxii. unto, but * to minister, and * to give his life a ransom for ^ John xiii. 4, u 13-15; Phil. " many. a. 7. i Is. liii. 10 i Dan. ix. 26; 1 as Jesus was 2 ^e took ^ and in the way he * delivered -^2°^° xim'' 5^;;z//the « unto '' omzf him « be raised up f^ 6 ;'Tit"ii. 9 the sons of Zebedee " asking somewhat " wouldest '4; i Pet. i. 12 command i^ ^nd one " thy left hand ^^ o/m't oi «is'.'lm. ... ^^ am to drink ? 12 ; chap.' " t/ie best authorities <7;;zzV and to be baptized with the baptism that I am ^j|,- ;f ;„ baptized with ? is g„^jf. ^^d i9 my cup indeed ye shall drink : ix. 28. ' 20 myltil hand 21 /^ /^ yj,^ ^j^^j^^ 22 hath been ^^ of it 24 sore displeased concerning 25 rulers 26 lordship 27 (.^gj^ great ones 28 over 29 Not so shall it be ^o would become 3i shall be ^2 would be first xviii. 35-43- w Comp. chap ix. 27-31. [66 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XX. 17-34. 29 " And as they departed ^ from Jericho, a great multitude f ol- ^ .^^^."^^^^e 30 lowed him. And, behold, " two blind men sitting by the way side, when they heard that Jesus passed ^^ by, cried out, saying, 31 Have mercy on us, O Lord, ^/loii Son of David.^^ And the multitude rebuked them, because 3*^ they should hold their peace : but they cried the more, saying. Have mercy on us, O 32 Lord, t/iou Son of David.^^ And Jesus stood still, and called 33 them, and said. What will ye that I shall 2" do unto you ? They 34 say unto him. Lord, that our eyes may be opened. So Jesus had compassion on tJieni^ and ^^ "' touched their eyes : and im- mediately their eyes received ^^ sight, and they ^^ followed him. *8 went out '* was passing 35 Lord, have mercy on us, thou Son of David ! ^^ that 8'' oiiiit shall 2^ And Jesus being moved with compassion 8^ they received their sight ^° otnit they Chronology. The final journey to Jerusalem begins. The approach of His death calls for a third prediction to the Twelve, more specific in its details. The crucifixion is mentioned only in Matthew's account. On the way from Perea (see note at the beginning of chap. xix. ) to Jer- icho, Salome, the wife of Zebedee, prefers an ambitious request in behalf of her two sons. This was probably occasioned by the prediction, and leads to further instruction. Reaching Jer- icho about a week before the Passover, our Lord performed the miracle mentioned in vers. 30-34. Matthevfc' mentions two blind men, Mark and Luke but one, the former giving his name. Mat- thew and Mark say that the miracle occurred as they went out of Jericho ; Luke ' as He was come nigh unto Jericho.' He also narrates the interview with Zaccheus and the parable of the ten pounds, as following this miracle and imme- diately preceding the journey to Jerusalem. Ac- cepting Luke's order, we suppose that our Lord remained for a day at Jericho, and that the heal- ing occurred during some excursion into the neighborhood. Ver. 1 7. And as Jesus was going up to Jeru- salem. Mark (x. 32) is more graphic. He hast- ened before them, arousing their amazement and fear. — He took the twelve disciples apart. Re- ferred, incorrectly, by some to the retirement to Ephraim (John xi. 54). Ver. 18. We go up to Jerusalem. On the journey to death which He had previouslv pre- dicted (chap. xvi. 21). — Delivered unto the chief priests. More detailed than chap. xvii. 22 : ' into the hands of men.' A double betrayal is implied : first by His professed friends to His declared enemies ; then by His own people to the Gen- tiles.— They shall condemn him to death. A ref- erence to the judicial condemnation on the part of the Sanhedrin (chap, xxvii. i). Ver. 19 And shall deliver him unto the Gen- tiles. Comp. chap, xxvii. 2 ff. — To mock, and to scourge, and to crucify. Mark and Luke add : ' spit upon.' Fulfilled in every detail. — And the third day he shall be raised up. This is added ,is before. The request of Salome indicates that the disciples did not understand the prediction as a whole (Luke xviii. 34), plain as it is to us. Ver. 20. The mother of the sons of Zebedee. Salome, according to an ancient tradition, the daughter of Joseph by a previous marriage ; more probably the sister of Mary the mother of Jesus. Comp. John xix. 25, and notes on chap. iv. 21 ; X. 2 ; xiii. 55. The request was suggested by her sons (comp. Mark x. 35), James and John, who were called Boanerges (Mark iii. 17) and had been with Jesus on the Mount of Transfiguration (chap. xvii. i). — Worshipping him, i.e., saluting Him with reverence, as was usual in asking favor of a king. — Asking somewhat. She asked a favor but did not at once tell what it was, proba- bly because doubtful of the propriety of the re- quest. Ver. 21. One on thy right hand, and one on thy left hand in thy kingdom. The highest places of honor, implying special authority also, as is indicated by the answer (ver. 25). The request was based upon ignorance (comp. ver. 22), and prompted by ambition (comp. vers. 25-27), how- ever natural it may have been. Ver. 22. Ye know not what ye ask. Addressed to James and John, who had prompted their mother. The request could scarcely have been occasioned by jealousy of Peter. Had he been appointed ' primate,' this would have been an op- portunity for upholding him in that position. When John saw the crucified thieves on the right and left hand of his dying Lord, he knew what he had asked. — To drink the cup? A frequent Scriptural figure for the Providential portion as- signed to any one ; especially for a suffering lot. It refers to inward anguish here. — ' With the baptism,' etc. Omitted by the best authorities. It occurs in Mark, referring to the outward per- secutions.— We are able. They were not the least courageous of the Twelve (comp. John xviii. 15), but they also forsook Him and fled (chap, xxvi. 56) in the hour of trial. Ver. 23. My cup indeed ye shall drink. James was the first martyr among the Twelve ; John died a natural death at an advanced age, but in a spiritual sense his was the longest martyrdom. CHAP. XXI. i-ii.] THE GOSPEL ACCORDING TO MATTHEW. 167 — "Is not mine, etc. Either, it is not a boon to be gained by solicitation ; or, it is not in my power, but it will be assigned to those for whom it has been prepared, according ' to the eternal predes- tination of eternal positions in the kingdom of God.' Yet these two might occupy the position. Christ affirms that His will as Ruler in His king- dom accords with the eternal purpose of God ; a purpose which forbade their ambitious solicita- tion, because its individual objects were as yet concealed. Ver. 24. The ten, including Matthew who writes the account. A proof of humility and truthful- ness. — They were sore displeased concerning. This displeasure was no more praiseworthy than the ambition of the two, and was speedily dis- countenanced (comp. Mark x. 41, 42). Ver. 25. The rulers of the Gentiles, i. e., 'sec- ular princes.' The Jewish form of government, as ordained by God, was designed to exclude tyr- anny.— Exercise lordship, lord it, over them, i. e., exercise tyrannical and arbitrary power. — Their great ones. Either conquerors and usurp- ers, or the officers of state. Ver. 26. But not so shall it be among you. To maintain superiority of rank by force is not Christian, even if encouraged by ecclesiastical or- ganizations. It is worst of all in such organiza- tions, for freedom in the Christian communion is necessary to true civil freedom. — But whosoever would become great among you, /. e., great in the next life, let him be your minister, /. e., in this life. Deep humility manifesting itself in a ser- vice of love is the measure of Christian great- ness, actually constituting it here, but acknowl- edged hereafter. This does not forbid official orders in the Church, but real greatness is inde- pendent of such orders. However necessary, they are intended to advance the liberty of the Church. Office in the Church is to be a ser- vice. Ver. 28. Even as the Son of man. What He asked of them was what He did Himself. — Came. His appearing in the world was not to be ministered unto, not to be personally served by others, nor to exercise an external authority for His own external interest, but to minister, to serve others, as His whole ministry showed. Christ's example enforces the lesson of humility, but a deeper truth is now for the first time de- clared. — And to give his life. The crowning act of His ministering to others. — A ransom for many. ' Ransom ' may mean only the payment for a life destroyed (E.xod. xxi. 20), the price paid for the redemption of a slave (Lev. xxv. 5). As however it also means 'propitiation' (Prov. xiii. 8), and the word translated ' for ' means ' in the place of,' this passage affirms that our Lord's death was vicarious ; by His death as a ransom- price the 'many' are to be redeemed from the guilt and power of sin. As soon as the disciples could bear it, they were taught this central truth of the gospel, to which they gave such promi- nence, after the Holy Ghost came upon them. This tender rebuke of their ambition bases the cardinal grace of humility upon the cardinal doc- trine of the Atonement. Ver. 29. And as they went out of Jericho. Comp. Mark x. 46 ; Luke xviii. 35. Probably after the conversation just mentioned our Lord entered Jericho, and meeting a multitude there passed out of the city with them and returned again to encounter Zaccheus (Luke xix. 2-10). On this excursion He passed the blind men. He left Jericho for Bethany on noon of Friday (8th of Nisan), a week before the crucifixion. On Saturday He was in Bethany (John xii. i). Jer- icho was in the tribe of Benjamin on the borders of Ephraim, about two hours journey from the Jordan, and the road thence to Jerusalem was difficult and dangerous (Luke x. 30-34). The district was a blooming oasis in the midst of an extended sandy plain, watered and fruitful, rich in palms, roses, and balsam : hence probably the name ('the fragrant city '). Built by the Canaan- ites, and destroyed by Joshua (Josh. vi. 26), it was rebuilt and fortified at a later day, and be- came the seat of a school of the prophets. Her- od the Great beautified it, and it was one of the most pleasant places in the land. In the twelfth century scarcely a vestige of the place remained, there is now on the site a wretched village, Richa or Ericha, with about 200 inhabitants. Robinson, however, locates the old Jericho in the neighbor- hood of the fountain of Elisha (two miles north- west of Richa). Ver. 36. Two blind men. Mark and Luke mention but one ('blind Bartimeus, the son of Timeus '), probably a well-known person, and hence especially mentioned. — Lord, have mercy on us, thou Son of David, the better supported order. Ver. 31. That they should hold their peace. The multitude did not object to the title, 'son of David' (comp. chap. xxi. 9), but thought the cry would annoy our Lord. — But they cried the more. In persistent faith. Ver. 32. And Jesus stood still. He now al- lows Himself to be publicly called : ' Son of David ; ' comp. His previous conduct in a similar case (chap. ix. 27, 28). Mark adds that those about the blind man said : ' Be of good courage, rise ; He calleth thee,' showing that they too re- sponded to the Lord's compassion. Ver. 34. Touched their eyes. Peculiar to Mat- thew ; the other Gospels insert : ' Thy faith hath saved thee.' The question of ver. 32 was de- signed to call forth an expression of this faith. — ' Thousands have read this simple and touching story as a truthful history of their own spiritual blindness, and its removal through the abounding grace of Jesus Christ' (J. J. Owen). "A Chapter XXI. i-il The Public Entry into yer-usalein. a Mark xi. i ND when they drew nioh unto Jerusalem, and were come -.■<>; lukk J ^ J XIX. 29-38. to 1 Bethpha2:e, unto^ *the mount of Olives, then sent * chaps. xxiv. i o ' ' 3 ; XXVI. 30; John viii. ^ came unto ^ to i;Actsi. 12, l68 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. i-ii. 2 Jesus 3 two disciples, Saying unto them, Go into the village * over against you, and straightway ye shall find an ass tied, and 3 a colt with her : loose them, and bring them unto me. And if any man ^ &2iy aught unto you, ye shall say, The Lord hath 4 need of them ; and straightway he will send them. ^All this ' J°™ ""• " was done,^ that it might be fulfilled which was spoken by the 5 prophet, saying, <* Tell ye the daughter of Sion, Behold, thy '^||A.uiKm King cometh unto ^ thee, meek, and sitting upon an ass, and ^ 6 a colt the foal of an ass. And the disciples went, and did as 7 Jesus commanded^ them, And brought the ass, and the colt, and put on them their clothes,^ and they set him ^° thereon, 8 And a very great ^^ multitude * spread their garments in the e 2 Kings k way; others cut down^^ branches from the trees, and strewed 9 thcm^^ in the way. And the multitudes that went before,^* and that followed, cried saying, Hosanna to the Son of David : •''Blessed is he that cometh in the name of the Lord -^^ Hosanna / PsA.cxviii 25, 26. 10 ^in the highest.^^ And when he was come into Jerusalem, all ^rLuUeii. m- 11 the city was moved,^^ saying. Who is this.? And the mul- ^'^^^^-^^1?^'^. titude 1' said. This is Jesus ^ the prophet of ^^ ^ Nazareth of Gal- "f^^^ -^j^. ilee '"■ ''^■' '''•.' *■''-*— 14 ; vii. 40; ix. 17. 8 Jesus sent ^ insert that is ^ any one i See chap. ii. ^ Now this hath come to pass '^ htsert upon * appointed ^^' ^ garments ^" he sat ^^ most of the ^2 omit down ^^ spread them •'^ iiisert him 15 substitute (!) ^^ stirred " multitudes 18 the prophet, Jesus, from Chronology. The date of the public entry His death. A remarkable contrast to the proces- into Jerusalem (narrated by all four Evangelists) sion to Golgotha (Luke xviii. 26 ff.), both strictly was Sunday, the \oth of the month Nisan. We in keeping with the purpose of His mission, 'to hold that our Lord ate the Passover at the usual give His life a ransom for many.' time (see on chap. xxvi. 17), and was crucified on Ver. i. Bethphage ('house of figs'). Mark Friday. Reckoning back from this date, we infer and Luke add : ' and Bethany ' ('house of dates '). that He left Jericho on Friday, the 8th of Nisan, The two places were probably near each other, reached Bethany the next day ('six days before but of the former no trace remains. Bethphage the passover ;' John xii. i). On the evening of was probably nearer to Jerusalem. Some sup- that day, after the Sabbath had ended, the anoint- pose that Bethany lay off the road from Jericho ing by Mary in the house of Simon the leper to Jerusalem, and our Lord having turned aside took place (see John xii. 2). On the reasons for to visit it, now returned to Bethphage on the di' preferring this date, see on chap. xxvi. ; comp. rect route. — The mount of Olives. This lay be- Mark xiv. 3-9. John explicitly says (xii. 12) that tween Bethphage and Jerusalem, about 'a Sab- the entry took place ' the next day.' The date is bath day's journey' from the city (Acts i. 12). significant, for on the loth of Nisan the Paschal There were three roads to the city, a winding lamb was selected (Exod. xii. 3), being kept until northern one, a steep footpath directly over the the 14th. summit, and a southern road, usually taken by This public entry was intentional, not acci- horsemen and caravans. The usual opinion has dental, nor caused by the zeal of His followers, selected the middle road as that taken by our as is evident from all the details, from the proph- Lord on this occasion, but the view that He ecy cited, and from the reply to the Pharisees passed over the southern or main road, accords (Luke xix. 40 : 'If these should hold their peace best with the various accounts of the procession the stones would immediately cry out '). It pre- and its incidents. See on Luke xix. 41. The pared the way for His sufferings by a public hill is about seven hundred feet high, overlooking avowal of His mission, was a temporary assump- every part of Jerusalem, which lies west of it, tion of His rightful royal prerogative, to hasten separated from it by the valley of the Kidron a decision in Jerusalem. A merciful measure to ('brook Cedron,' John xviii. i). The Garden of believing hearts, one of judgment to His enemies. Gethsemane is on the west side of the Mount. A glimpse of glory given to men, but only in- The temple was in the foreground as one looked creasing the hatred of the rulers, and hastening down on the city from this elevation. — Then Chap. XXI. i-ii.] THE GOSPEL ACCORDING TO MATTHEW. 169 Jesus sent two disciples. Their names are not given. ' Tlie sending of the two disciples proves the deliberate intention of Jesus to give a certain solemnity to this scene. Till then He had with- drawn from popular e.xpressions of homage ; but once at least He wished to show Himself as King Messiah to His people. It was a last call ad- dressed by Him to the population of Jerusalem. This course, besides, could no longer compromise His work. He knew that in any case death awaited Him in the capital.' (Godet.) Ver. 2. Into the village. Bethphage ; not Bethany, from which He had just come. — An ass tied, and a colt with her. More particular than Mark and Luke, who mention only the colt. The more literal fulfilment of the prophecy is thus shown. The unbroken animal would be quieter if the mother was with him. — Loose them. This act was to be significant of Christ's royal prerogative. Yet in His exercise of power the willingness of men concurs. Ver. 3. If any one say aught, etc. Probably a prediction, as well as a measure of prudence. Both Mark and Luke give it in substance. — The Lord hath need of them. The tone is still royal, whether ' the Lord ' here means ' Jehovah,' or simply 'the Master.' In the former case the animals would be claimed for religious purposes, by Divine authority ; in the latter for the well- known prophet. The two meanings coincided in our Lord's intention, whatever the owner would understand. Ver. 4. Now this hath come to pass. Of this Divine purpose the disciples had no idea at the ticne (John xii. 16). Lange : ' The occasion and need of the moment was the obvious inotive. But to the Spirit of God these historical occa- sions were arranged coincidences with the pro- phetical word. Christ was in need of the foal of the ass, inasmuch as He could not make His entrance on foot in the midst of a festal proces- sion. He must not be lost in the crowd ; it was necessary that He should take a prominent position, and appear preeminent. But if He became conspicuous, it must be in the most humble and peaceable fashion : hence the choice of the ass. The dignity of the procession re- quired the ass's colt, and this made the history all the more symbolical. But it could not be concealed from the Spirit of Christ that here again the plain historical necessity coincided with the symbolically significant fulfilment of a pro- phetical word.' Matthew was present, but only when afterwards inspired did he know what it meant. Ver. 5. Tell ye the daughter of Zion. From Is. Ixii. II. — Behold thy king cometh, etc. From Zech. ix. 9. Both prophecies were referred to the Messiah by the Jews. Our Lord was to enter Jerusalem in a prominent position, not lost in the crowd thronging to the Passover feast ; He chooses to ride upon the foal of an ass, not on a horse, the symbol of pride. But He thus ful- filled a prophetic announcement, in which the Messiah is represented as the king entering Jeru- salem, and yet as lowly, the meekness .symbol- ized by His riding upon an ass's colt. The Fa- thers allegorized the incident, regarding the colt as a symbol of the Gentiles, untamed and unclean before Christ sat upon them and sanctified them, the mother representing Judaism under the yoke of the law. Ver. 6. Mark and Luke tell of the dialogue with the owners, which was virtuaR i' predicted by our Lord. Ver. 7. Put on them their garments. Upper garments, to serve as a saddle. — And he sat thereon, lit., ' on them,' the animals, not the clothes. He rode on the colt (Mark and Luke), but the plural here is justified by the usage of the Greek language. It suggests moreover that this unbroken colt remained quiet because the mother was with it, thus affording an incidental evidence of truthfulness. Some suppose that the mother represents the Old Theocracy running idly by the side of the young Church, but this analogy is forced, since the mother went along to keep the colt quiet. Ver. 8. Most of the multitude. Some (proba- bly the greater number, as it would seem from ver. 1 1 ) had come from Galilee and accompanied the Lord from Jericho, others had come out from Jerusalem (John xii. 12), now crowded on ac- count of the Passover. ' It is probable that most of the latter were pilgrims, not inhabitants of the city, and are spoken of by John as ' people that were come to the feast." The priests, and scribes, and Pharisees, stood as angry or contemptuous spectators, and not only refused to join in the rejoicings and hosannas, but bade him rebuke His disciples, and command them to be silent (Luke xix. 39).' Andrews. — Spread their gar- ments. ' Oriental mark of honor at the reception of kings, on their entrance into cities : 2 Kings ix. 13.' (Lange.) — Others cut branches. For the same purpose. Probably palm branches (John xii. 13); significant of joy and victory. Ver. 9. And the multitudes that went before him, etc. In responsive chorus. Such ' antiph- onies ' were common in Jewish worship, especially in the recitation of the Psalms. Those going be- fore had probably come from Jerusalem to meet Him. Stanley : ' Two vast streams of people met on that day. The one poured out from the city, and, as they came through the gardens whose clusters of palm rose on the southeast- ern corner of Olivet, they cut down the long branches, as was their wont at the feast of Taber- nacles, and moved upward toward Bethany with loud shouts of welcome. From Bethany streamed forth the crowds who had assembled there the previous night. The road soon loses sight of Bethany The two streams met midway. Half of the vast mass, turning round preceded ; the other half followed. Gradually the long pro- cession swept up over the ridge where first be- gins "the descent of the Mount of Olives" to- ward Jerusalem. At this point the first view is caught of the southeastern corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right ; what is seen is only Mount Zion It was at this precise point (may it not have been from the sight thus opening upon them .-') that the shout of triumph burst forth from the multitude : " Ho- sanna to the Son of David ! Blessed is He that cometh in the name of the Lord ! " A few mo- ments and the path mounts again ; it climbs a rugged ascent ; it reaches a ledge of smooth rock, and in an instant the whole city bursts into view.' Here He 'wept over it' — Hosanna. The Greek form of a Hebrew word found in Ps. c.xviii. 25, meaning : ' Save now,' or 'give thy salvation.' Used as a congratulatory expression, here applied in the highest sense to the Messiah : the Son of David. — Blessed is he that cometh. I/O THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 12-22 etc. The greeting to the pilgrims at their en- this occurrence. The question indicates a discus- trance to Jerusalem on festival occasions (Ps. sion of His character rather than ignorance of CXVIII. ..vv.u. 26), and a part of the Passover hymn (Ps. His person. The effect on the Pharisees is men- cxv.-cxviii.) — Hosanna in the highest, l e.. May tioned in Luke xix. 39, 40 ; John xu. 19. our Hosanna be ratified in heaven. Other e.x- Ver. 11. The prophet Jesus from Nazareth of clamations are mentioned bv Mark and Luke, GaUlee. ' The Galileans may have spoken of him since in such a multitude they would differ. The with some pride as a well known prophet, but crowd with enthusiasm thus hail Him as the Mes- they do not now declare that He is the Messiah, siah, probably cherishing political hopes. The question ' who is this ? ' may have dampened Ver. 10. All the city was moved. E.xcited by their enthusiasm. Chapter XXI. 12-22, The Cleansing of the Temple and the Cnrse of the Barren Fig Tree. A . ir/~'ii ^11*^ Makk xi. ND Jesus went into the temple of God, and cast out all 15-18; luke them that sold and bought in the temple, and overthrew ''"'■'*^ '"'' the tables of the * money changers, and the seats of them that b Comp. Ex. -^ " XXX. 13. 13 sold <" doves, 1 And said ^ unto them. It is written, '' My house -^ Lev. 1.14; ^ ' ' . V. 7; XII. S shall be called the ^ house of prayer ; but * ye have made * it a '^ Jsa. wi. ^. 14 den of thieves.^ And the blind and the lame came to him ^ in 15 the temple ; and he healed them. And''' when the chief priests and scribes saw the wonderful things that he did, and the chil- dren ^ crying in the temple, and saying, Hosanna to the Son of 16 David ; they were sore displeased, And said unto him, Hearest thou what these say .'' ^ And Jesus saith unto them. Yea ; have ^*^ ye never read, •''Out of the mouth of ^ babes and suck-'^cha'p^xi.'^'s. 17 lings thou hast perfected ^^ praise .-' And he left them, and '' went ^2 out of the city into ' Bethany : and he lodged ^^ there, f chap'' xxvi^' 18 *Now in the morning, as he returned into 1* the city, he hun- 1,' ii,''^;'" 19 gered. And when he saw a ^^ fig tree in the way,^^ he came to ag-xxiTso; it, and found nothing thereon, but leaves only, and said ^ unto 18; xi'i. 'i/' k IvIariv \i. it. Let no fruit grow on thee henceforward ^" for ever. 'And -^-m- 1 IS 1 r • 1 ^ Mark xi. 20 presently ^^ the fig tree withered away. And when the disciples 20-24- saw it, they marvelled, saying. How soon is the fig tree ^° with- 21 ered away ! Jesus ^'^ answered and said unto them, " Verily I say unto you, If ye have faith, and "doubt not, ye shall not only do \\\\% zvJiich is done "^^ to the fig tree, but also if^^ye shall say J^^-'-^- unto this mountain, Be thou removed, and be thou cast '^^ into 22 the sea ; it shall be done. And " all things, whatsoever ye shall „ see chap, ask in prayer, believing, ye shall receive. ^ the doves 2 j^g s^j^]-, % ^ 4 make ^ robbers ® And there came unto him blind and lame t g^t 8 itisert that were ^ are saying 1 10 did 11 prepared 12 went forth ^^ Bethany, and lodged " was returning to 15 a single " y^y jj^g ^^y gj^g " No more shall there be fruit from thee i^ immediately ^8 How immediately the fig tree is 20 ^^d Jesus 21 what is done "22 gyg^ if 23 taken and cast m Chap. xvii. 20. n Rom. iv. 20; vu. 7. Chap. XXI. 12-22.] THE GOSPEL ACCORDING TO MATTHEW. 171 Contents. The cleansing of the temple and the cursing of the barren fig tree were closely connected. According to the fuller account of Mark, on the day of His triumphal entry our Lord looked round about the temple, passed out to Bethany and lodged there. The next day (Monday), on His way to Jerusalem, He pro- nounced the curse on the barren fig tree, after- wards cleansing the temple. The discourse about the fig tree took place the next morning (Tues- day). The order of Matthew, in accordance with his habit and purpose, points out more emphat- ically the unbelief of the chief priests and scribes (ver. 15), as represented by the fig tree. The Temple was built on Mount Moriah, the top of which was enlarged by building walls from the valley (of Jehosaphat) and filling in. The first edifice was erected by Solomon, in seven years (B. C. 1005), destroyed by Nebuchadnezzar (B. C. 584). The second by Zerubbabel, seventy years afterwards, on the same site. It was in- ferior to the first, not in size but in magnificence ; the ark had been burnt with the first temple, and the Shekinah (or visible Glory) did not return. (Its real return was the visit of Christ.) This building was frequently desolated and profaned, last of all by the Romans under Herod the Great, who, to gain favor with the Jews, afterwards re- stored it and rendered it more magnificent in some respects than before. The word ' temple ' was applied to the whole inclosure, which was square in form. Inside its high wall were the ' porches,' or covered walks. Of these there were two rows ; on the south side three. Solo- mon's porch was on the east side towards the Mount of Olives, and so was the ' Beautiful Gate,' a magnificent entrance to the inclosure, directly facing the entrance to the temple proper. A second wall within the first divided the more sacred part of the inclosure from that into which Gentiles might enter : hence the outer court was called the court of the Gentiles. This was largest on the south side. The more sacred inclosure was an oblong square ; the part nearest the Beautiful Gate was called the court of the tuoi?ten, and here the Jews commonly worshipped. On the western side of this court was a high wall, beyond this the court of the Israelites, entered after an ascent of fifteen steps by the Gate Nica- nor. All around this court were rooms for the use of the Levites, and within it, separated from it by a low wall, was the court of the priests. At the eastern end of this court stood the altar of burnt offering and the laver, and here the daily service of the temple was performed. Within this court was the temple itself. In front of it was an elevated porch, and by the entrance, on the east side, stood the pillars Jachin and Boaz. The Holy place, a room sixty feet long and thirty broad, contained the golden candlestick, the table of shew-bread and the altar of incense. Beyond this was the Holy of Holies, a square apartment, separated from the Holy Place by a costly veil. Into this the High Priest entered once a year. White marble was the material chiefly used in the whole structure, and gold and silver plating was frequent in the more sacred parts of the edifice. Elevated as it was, and dazzling to the eye, as one came over ' the mountains of Jeru- salem,' it could not fail to produce a powerful impression. Designed to convey a spiritual les- son, it too often only awakened pride. It has been regarded as the symbol of the dwelling- place of Jehovah ; a figure of the human form ; a symbol of heaven ; a figure of the Jewish theoc- racy. But its highest significance was as a type of the body of Christ (John ii. 21). In this view it was none the less the dwelling-place of Jeho- vah. The court of the Gentiles, the scene of the in- cident we are about to consider, did not exist in the first or second temple. Owing to the ad- vancement of proselytism and the fact that de- vout Gentiles (' proselytes of the gate ') brought gifts to the temple, it grew in importance. — See the Bible Dictionaries. Ver. 12. And Jesus went into the temple of God. On the day of His entr\', He had entered it and 'looked round' (Mark xi. 11), as if to take formal possession of it. This entrance was on Monday to purify it ; on Tuesday He took final leave of it (chap. xxiv. i). This was a fulfilment of the prophecy of Haggai (ii. 9) : ' The glory of this latter house shall be greater than of the former.' — Cast out, from the court of the Gen- tiles.— Sold and bought. A market was held there, for the sale of animals and those things necessary for the temple service. Not the less a desecration because so great a convenience. — Money changers. The temple tribute must be paid in Jewish coin (Exod. xxx. 13), while Roman money was at that time the currency of Palestine. The agents for collecting this tribute (chap. xvii. 24) probably found it more convenient to ex- change money at Jerusalem, and may have them- selves been the ' money changers.' — The seats, or 'stands.' — The doves. Needed for offerings by the poor and at the purification of women. — No resistance seems to have been offered. The traf- fickers were doubtless awed by the superhuman authority and dignity of our Lord. Ver. 13. It is written. The first clause is from Is. Ivi. 7 ; the second from Jer. vii. 7. — Ye make it a den of robbers. What they did here was a sign of the general venality and cor- ruption, a desecration of a place of worship for purposes of gain, ill-gotten often enough. Isaiah adds, 'for all nations ' (which Mark retains), al- luding to the extension of God's blessings to the Gentiles. This driving of bargains in the place where the Gentiles could come and pray, was a robbery, a contemptuous disregard of the rights and privileges of the Gentiles. — At the begin- ning of His ministry (at the first Passover) our Lord had performed a similar cleansing, narrated by John (ii. 13-17). Such a cleansing was ap- propriate both at the beginning and the close of Christ's ministry. In the first case it was more the act of a reformer ; here it assumes a Mes- sianic character. In both we find power, holy zeal for the honor of the Lord of the temple ; hence an outbreak of passion is inconceivable. Ver. 14. Blind and lame. 'A house of prayer' becomes a house of mercy. The making it ' a den of robbers ' was unmerciful. Ver. 15. Wonderful things. Including all His doings, especially this driving out of the traders. — And the children that were crying in the tem- ple. The Hosannas of the day of entry were kept up by the children, probably only by the children. Ver. 16. Hearest thou what these are saying 1 They seem to complain that children express a religious sentiment, and contemptuously hint that only children call Him Messiah. Bigotry can al- ways find some trifle on which to ground its ob- 1/2 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 12-46. jections. — Did ye ne?er read! A pointed rebuke, for He quotes from the Book it was their busi- ness to read. — Out of the mouth of babes, etc. From Ps. viii. 2, which speaks of the great God being glorified by His insignificant creatures, al- though wc find in it a typical reference to the Messiah. Lange : i. The praise of the Messiah is the praise of God. 2. The praise of children is a praise which God Himself has prepared for Himself, the miraculous energy of His Spirit. 3. The scribes might fill up the rest : Thou hast prepared praise — ' on account of Thine ad- versaries to bring to silence the enemy and the ac- cuser.^ Ver. 17. And he left them, etc. On Monday evening (see Introductory note). — Bethany was His stronghold. Ver. 18. Now in the morning. On Monday morning. To give point to the incident, Matthew unites the two morning walks from Bethany (on Monday and Tuesday). — He hungered. An ac- tual physical want ; it may have been occasioned by His leaving Bethany very early in His zeal to purify the temple where He had seen the abuses as He looked about, on the previous evening. Human want and Divine power are exhibited simultaneously. On Sunday He entered Jeru- salem amid hosannas, on Monday in hunger. This hunger may symbolize His longings for some better fruit from His chosen people. Ver. 19. A single (lit., 'one ') fig tree. A sol- itary one. — By the way side, where it was cus- tomary to plant such trees, as the dust was thought to help the productiveness. — But leaves only. Mark adds : ' for the time of figs was not yet.' The usual explanation is that the fruit of the fig tree precedes the leaf, hence it promised fruit. A recent traveller in Palestine (T. W. Chambers) says this is not the case, and gives the following explanation : ' The tree bears two crops, an early ripe fig which is crude and without flavor and valueless, and a later fig which is full of sweetness and flavor, and highly esteemed. All trees bear the first, only good ones have the sec- ond. Now the tree our Lord saw had not the second, for the time of that had not yet come, but it had not even the first, for it had nothing but leaves, and the lack of the first was sure evi- dence that the second would also be wanting.' The solitary tree was a figure of Israel set by it- self ; the leaves represented the hypocritical pre- tensions to sanctity, the barrenness the lack of real holiness. Applicable to false professors in every age. — No more shall there be fruit from thee, etc. Peter (Mark xi. 21) calls this a curs- ing of the tree, i. e., a condemning to destruction. A miracle of punishment, both a parable and prophecy in action: a 'parable,' teaching that false professors will be judged ; a ' prophecy ' in its particular application to the Jews. There is no evidence that this affected private property. The miracle is a proof of goodness and severity. (In the Old Testament the fig tree appears as a symbol of evil. ) — And immediately the fig tree withered away. On Tuesday morning it was found to be 'dried up from the roots' (Mark xi. 20). The application to the Jewish people is un- mistakable. Both the actual desolation of the land and the judgment on the people are pre- figured. The curse was for falsehood as well as barrenness. The true fruit of any people before the Incarnation would have been to own that they had no fruit, that without Christ they could do nothing. The Gentiles owned this ; but the Jews boasted of their law, temple, worship, cere- monies, prerogatives, and good works, thus re- sembling the fig tree with pretensions, deceitful leaves without fruit. Their condemnation was, not that they were sick, but that, being sick, they counted themselves whole (condensed from Trench and Witsius). Ver. 21. If ye have faith. Comp. chap. xvii. 20 ; Mark xi. 22. Such faith also could perhaps exist only in Christ Himself, but as it was ap- proximated by the disciples their power would correspond. — To this mountain. Either the Mount of Olives, the size and exceeding difficulty being thus emphasized, or the mount on which the temple stood. The latter reference suggests that they in their faith should bring about the destruction of the Jewish theocracy. Punitive power is spoken of ; hence the faith required forbids arbitrariness and also an unforgiving spirit (comp. Mark xi. 25, 26, where the latter thought is brought out). This promise has a spiritual application to all believers, but gives no encouragement to fanatical attempts at working miracles. Ver. 22. And all things, etc. Mark : 'there- fore,' showing that the primary application, so far as miraculous power is concerned, was to the Twelve. As applied to all Christians, it is of course confined to prayers of faith (vers. 21 and 22), implying agreement with the will of God, and excluding the abuse of this promise. Christ defines believing and effective prayer to be prayer in His name (John xiv. 13; xv. 16 j xvi. 24). 23 Chapter XXI. 23-46. The Attack of the High Priests and Elders, our Lord's Victorious Reply. ND when he was come into the temple, the chief priests " ^^""^ ™ "A^ 27—33 ; and the elders of the people came unto him as he was ^g""^^ ""■ ' teaching, and said, *By what authority doest thou these things } ^ ^^^^- ^"^^ 24 and who gave thee this authority .? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise ^ will tell you by what authority I do these ^ I also Chap. XXI. 23-46.] THE GOSPEL ACCORDING TO MATTHEW. 173 25 things. The baptism of John, whence was it ? from heaven, or of 2 men ? And they reasoned with^ themselves, saying, If we shall .say, From heaven ; he will say unto us, Why did ye not 26 then believe him ? But if we shall say. Of ^ men ; " we fear the ^ ver. 46; 27 people ;* for all hold John as '' a prophet. And they answered <; slT '"cLp. Jesus, and said, We cannot tell.^ And he ^ said unto them, 28 Neither tell I you by what authority I do these things. * But e see chap. •' xvii. 25. what think ye } A certain^ man had two sons ; and he came to the first, and said, Son,^ go work to-day in my ^ •^vineyard, /ver. 33; 2Q He ^*^ answered and said, I will not; but afterward he ^re- ,°- ver.'32;' ' ,.,.., chap, xxvii. ^o pented, and went. And he came to the second, and said like- 3.; 2 Cor. . vn. 8, 10; wise. And he answered and said, I ^^," sir ; and went not. Heb.vii. 21. 31 Whether of them ^^ twain did the will of his father.? They say unto him, ^3 The first. Jesus saith unto them. Verily I say unto you, That '' the publicans and ' the harlots go into the kingdom ^ Luke vii 32 of God before you.^* For John came unto you *in the way of ^Lukevn. 37 righteousness, and ye believed him not ; but ' the publicans and '^ [["'s?;^''^''' the harlots believed him: and ye, when ye had seen zV, ^ re- ^Lukem.12. pented not ^^ afterward, that ye might believe him. 33 Hear another parable: "'There was a certain householder, "\-^2^\v^k which ^^ planted " a vineyard, and "hedged it round about, ^' and « p's.^ixS. s; Is. V. I t 566 ° digged a wine-press in it, and " built a tower, and ^ let it out ver. 28. 34 to husbandmen, and * went into a far ^^ country : And when the / Cant. viii time ^^ of the fruit ^ drew near, he sent his servants to the hus- g chap. xxv 35 bandmen, '"that they might ^^ receive the fruits of it.^'^ And the comp. Luke husbandmen took his servants, and * beat one, and * killed an- ^ Cam. viii. 36 other, and "stoned another. Again, "he sent other servants •^ ^^b.xi. 36; J ' o ' comp. 2 Chr. 37 more than the first : and they did unto them likewise.^^ ■^'-^^ ^ chapV^iu! last of all-* he sent unto them his son, saying. They will rever- j^j'^'xhlt! 38 ence my son. But when the husbandmen saw the son, they "isV-"^''" said among themselves, '^ This is the heir; come, let us kill " ^j^'^'"' '"'^' 39 him, and let us seize on ^^ his inheritance. And they caught ^^ '" ^. ^^' '""' him, and ^ cast kiin'^~ out of the vineyard, and slew him. '^x nthM^n 40 When the lord therefore ^^ of the vineyard cometh,^^ what will 4.1 he do unto those husbandmen .? They say unto him. He will • ^ in Ml 1 J ■ y Actsxiii.46; miserably destroy those wicked "^^ men, and ^ will let out his xviii.6; xxviii. 28 ; vineyard unto other husbandmen, which ^^ shall render him the comp. chap VIII. II, 12. - from 3 among * multitude ^ We know not ^ He also "^ ojnii certain ^ Child 9 the 10 And he " will go ^^ the ^^ 07nit unto him 1* before you into the kingdom of God 1^ when ye saw it, did not even repent '^'^ a man that was a householder who ^"^ set a hedge about it ^^ another ^^ season ^'^ fruits ^^ to 22 his fruits -^ dealt with them in like manner 2* afterward ^^ and keep ^^ took ^"^ cast him forth ^^ therefore the lord 29 snail come ^^ miserable ^^ who 174 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI 42 fruits in their seasons. Jesus saith unto them, Did ye never read in the Scripture's, 'The stone which the builders rejected, the same is become ^2 the head of the corner : this is the Lord's 43 doing,33 and it is marvellous in our eyes ? Therefore say I unto you, '^ The kingdom of God shall be taken ^* from you, and 44 given 35 to a nation bringing forth the fruits thereof. And « whosoever shall fall ^^ on this stone shall be broken : but on 45 whomsoever it shall fall, * it will grind him to powder.^" And when the chief priests and^s Pharisees had^o heard his parables, 46 they perceived that he spake of them. But ^^ ''when they sought to lay hands ^i on him, they '^ feared the multitude,*^ be- cause ^3 they took him for a prophet. 82 was made ^^ or this /lead of the corner was from the Lord 8* taken away »^ shall be given ^« he that falleth s'^ scatter him as chaff ^^ and the ^9 ^;;„v had 40 And *^ hold ^^ multitudes ^^ since 23-46 PsA. cxviii. 22, 23 ; Acts iv. II ; I Pet. ii. 7. a Is. viii 14, is; I Pet. ii. 8. b Amos ix. 9. c Markxi. 18; Luke xix. 47 ; John vii. 30, 44. d Ver. II ; see vpr. 26. Time, Tuesday, in the temple, after the dis- course about the fig tree. The events recorded in chaps, x.xii., xxiii., took place on the same day ; the discourse in chaps, xxiv., xxvi., was de- livered in the evening as our Lord returned from Jerusalem to Bethany (on the Mount of Olives). Contents. The assault of the high priests quickly repelled by the question about the Bap- tist (vers. 23-27) : two parables directed against them (vers. 28-32; 33-44); their continued hos- tility (vers. 45, 46). A Ihird parable (chap. xxii. 1-14), which might be included in this section, is placed by itself, because peculiar to Matthew and probably uttered later (see vers. 45, 46). Ver. 23. Into the temple, probably the 'court of the Israelites.' — The chief priests and the elders of the people. Mark and Luke add : ' the scribes.' Perhaps a formal delegation from the Sanhedrin. — By what authority doest thou these things ? Referring both to His teaching there, and to His cleansing of the temple on the pre- vious day. They were the proper persons to challenge His authority. — And who gave thee, etc. ' Even if you assume to be a prophet, who sent you ? ' A hint at the old charge of Satanic power. Ver. 24. I also, etc. Our Lord places His authority and that of John together. If they were incompetent to decide in the one case, they were in the other. The opportunity to decide aright was given them, but they refused it. Ver. 25. The baptism of John. As represent- ing his whole ministry. — And they reasoned, con- sulted, so as to agree upon the answer. , Ver. 26. From men. This they evidently be- lieved.— We fear the multitude. Demagogues who lead 'the multitude' astray 'fear the multi- tude.' Ver. 27. We know not. A falsehood ; as vers. 25, 26, show. — Neither tell I you, etc. Christ answers their thought : we will not tell. This refusal is similar to that made when a sign from heaven was demanded (chap. xii. 38 ff.). The answer assumes their proven and confessed incompetency to decide on the authority of a prophet, and consequently Hi.s superiority to their questioning. Such a defeat increased their opposition. Ver. 28. But what think ye. Peculiar to Matthew. This parable assumes the conceal- ment and falsity of their real opinion. Spoken in love, as an invitation and warning, it led to greater enmity. —Two sons. The two classes represented are mentioned in ver. 3. — Child. Af- fectionate address. — Go work to-day in the vine- yard. God asks His people to labor every day in the work He appoints to them, but a special work is here meant, namely, ' belief ; ' see ver. 32 ; comp. John vi. 29 : ' This is the work of God, that ye believe on Him, whom He hath sent.' Ver. 29. Repented, ' changed his mind ; ' the application refers to genuine repentance. Ver. 30. I will go, sir. I, in contrast with this one who refuses ; an expression of pride. The answer was hypocritical, since it is not added that he changed his mind, but simply went not. Ver. 31. The publicans were already entering, having listened to John's preaching of repent- ance, and being disposed to follow Christ. — Go before you. This does not imply that the rulers would follow ; though it invites them to do so. Ver. 32. In the way of righteousness. In the way of repentance, turning to that righteousness of life (which the Pharisees professed to esteem); perhaps with an allusion to Christ Himself as the Way (John xiv. 6). — Did not even repent afterward. Even after seeing the repentance of these classes, you did not profit by it, Remark- able cases of conversion are designed to be means of influencing others. — In the parable the refusing yet repenting son is put first because it suited the application to the publicans who ' went before.' In the more general application there is no such priority. The proud and hypo- critical are always harder to influence than open sinners. Ver. 33. Hear another parable. Spoken to the chief priests and elders, so embittered by the re- sult" of their attack. This parable points out the crime to which their enmity was leading them, though still spoken in love. ' I have not Chap. XXI. 23-46.] THE GOSPEL ACCORDING TO MATTHEW. 175 done with you yet ; I have still another word of warning and rebuke' (Trench). — There was a man that was a householder, or as in chap. xx. i : a human householder. — Planted a vineyard ; the nrost valuable plantation, but requiring the most constant labor and care ; an apt figure of the theocracy (Is. v. 1-7, iii. 14; Cant. ii. 15), here representing the Jewish people, as the Old Testa- ment kingdom of God. A secondary application to the external Church in later times is required by ver. 43, where the vineyard (' the kingdom of God ') is represented as passing over to others. — Set a hedge about it. Probably a hedge of thorns, possibly a wall. God had separated His people from other nations, and guarded them from heathen influences, by the law (comp. Eph. ii. 14) and by external marks of distinction. God's special proprietorship and care are plainly emphasized. — Digged a wine-press. Mark : 'digged a pit for the wine-press.' The former was a receptacle into which the juice flowed, and where it was kept cool ; the latter, the place where the grapes were trodden out. This seems to be added to complete the description. Some suppose it represents the altar of the Old Testa- ment economy, others the prophetic institution. — Built a tower. For the watchman who guarded the vineyard against depredations. In the time of the vintage, used for recreation, no doubt, as in European countries. Such towers are still common in the East, and are of considerable height. A shed or scaffold sometimes served the same purpose. This represents the provision made by God for the protection and prosperity of His people, especially the Old Testament Church. — Let it out to husbandmen ; probably Vineyards at Hebron. for a part of the fruit, as is indicated by com- paring ver. 34 ('his fruits') with Luke xx. 10 (' of the fruit of the vineyard '). The parable of the laborers also (chap. xx. 1-16) introduces the idea of reward. It has pleased God that in His kingdom of grace laborers should receive a re- ward, 'of grace' (comp. i Cor. iii. 8; 2 Tim. ri. 6). The ' husbandmen ' represei'\t the rulers of the Jews (ver. 45), but the people as individ- uals are included (ver. 43). The vinevard is the people as a chosen nation. — And went into an- other country, not ' far country,' there being no reference to distance. The peculiar presence of God, necessary at the institution of the Theoc- racy (Mount Sinai, etc.), ceased, though His spiritual care did not. A period of human de- velopment followed. The same is true, in a sec- ondary application, of the Church since the Apostolic times. Luke adds : ' for a long time,' and these developments require time. Ver. 34. The season of the fruits. Probably no definite time is here represented. God ex- pects fruit after such careful preparation ; His people, especially those in official stations, are responsible for the trust committed to them. — He sent his servants; the prophets of the Old Testament, calling for the fruits of righteousness from the Jewish people. Ver. 35. Took his servants, and beat one, etc. The maltreatment of the servants appears in the history of the prophets (Elijah, Jeremiah, Isaiah); comp. Neh. ix. 26 ; Matt, xxiii. 29-31, 34, 37 ; I Thess. ii. 15; Heb. xi. 36-38; Rev. xvi. 6; xviii. 24. God's messengers have often suffered since at the hands of the official personages in the external Church. 176 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 23-46 Ver. 36. Again, etc. The second sending probably does not refer to any definite time, but sets forth Cod's long-suffering. — In Mark's ac- count the climax is the killing of a servant, here the stoning. The former respects the actual suf- fering of the servants, the latter the hostility of the husbandmen. Ver. 37. His Son. Comp. Mark xii. 6 : ' a beloved son,' Luke x.\. 13: 'my beloved son.' The sending of ' His son,' whose superiority to the prophets is so distinctly marked, is the last and crowning act of God's mercy ; to reject Him was therefore to fill up the measure of human sin and guilt. ' The Son appears here, not in His char- acter of Redeemer, but in that of a preacher, — a messenger demanding the fruits of the vine- yard.' (Alford.) Hence this is the real answer to their challenge of His authority (ver. 23). — They will reverence my son. This implies that God is not willing that any should perish (2 Pet. iii. 9). Ver. 38. This is the heir. ' Heir ' in virtue of His human nature, Heb. i. i, 2. — Keep his in- heritance. Not ' seize.' An expression of folly (in addition to the wicked resolve), as though the death of the heir would permit them to hold the possession, while the householder lived. This assumes an unwilling conviction of the Messiah- ship of Jesus, on the part of the rulers. Up to this point the parable was History, here it be- comes Prophecy. In the attempt to maintain their own authority, which He had challenged, by putting Him to death, they foolishly defied God. Some of them might have thought, if we try to kill Him, He will save himself, if He is the Messiah (comp. the taunt during the crucifix- ion, chap, xxvii. 40) ; but this prophetic word should have banished that thought. Ver. 39. Cast Mm forth out of the vineyard. This refers either to the excommunication which preceded death, or to the crucifixion outside the gates of Jerusalem ; perhaps to both, the latter being a result of the former. Mark inverts the order. — And slew him. Our Lord here recog- nizes the fixed purpose of the rulers to kill Him. Yet there is still love in the warning. Ver. 40. When therefore the lord, etc. The question is asked, that they may be warned and condemned out of their own mouth. Matthew is fuller here than Mark and Luke. Ver. 41. They say unto him, i. e., the rulers. Probably the people joined in the answer, as the parable was spoken to them also (Luke xx. 9) Mark and Luke seem to put these words in the mouth of our Lord. — He will miserahly destroy those miserahle men. The order and repetition of the original might be thus reproduced : ' these wretches will he wretchedly destroy.' The rul- ers, whether wittingly or unwittingly, condemn themselves. — To other hushandmen. An uncon- scious prophecy, if they did not yet understand the parable ; daring hypocrisy, if they did. The destruction of the husbandmen points to the de- struction of Jerusalem, which is therefore the coming of the Lord of the vineyard (ver. 40). In that case the heir who was killed becomes Himself ' the lord of the vineyard ; ' comp. what follows with Peter's citation of the same pas- sage shortly after the day of Pentecost (Acts iii. 10). Ver. 42. The stone, etc. From Ps. cxviii. 22. The ' Hosannas ' at our Lord's entry to Jerusalem were taken from the same Psalm. The original reference of the passage is doubtful, whether to David or to Zerubbabel (Zech. iii. 8, 9 ; iv. 7) ; but it is properly applied to the Messiah. Com- pare Is. .xxviii. 16, which Peter cites in connec- tion with it (i Pet. ii. 6, 7 ; comp. Rom. i.x. 33). — The builders rejected. The rulers of the Jews ('the husbandmen '), whose duty it was to build up the spiritual temple, now addressed in rebuke and warning. — The head of the corner. The most important foundation stone, joining two walls. A reference to the union of Jews and Gentiles in Christ (as in Eph. ii. 19-22) may be included, but the main thought is, that the Mes- siah, even if rejected by the ' builders,' should be- come the corner-stone of the real temple of God. This involves the important idea, that the ' build- ers ' would be themselves rejected : the parable left the Son dead outside of the vineyard, this citation, representing Him as victor and avenger (ver. 44), points to the resurrection. — This head of the corner was from the Lord, etc. ' This ' must grammatically refer either to ' head ' or ' corner.' Others understand it as ' this thing,' this exaltation of the despised one. Ver. 43. Therefore. The parable is taken up again. Because this word of God applies to you, this interpretation also applies to you. — The lang- dom of God shall be taken away from you. The ' vineyard ' means the ' kingdom of God ' in all ages, not exclusively the Jewish people. — To a nation bringing forth the fruits thereof. Not to the Gentiles as such, but to the spiritual Israel (comp. I Cor. x. 18 ; Gal. iv. 29), to be consti- tuted mainly from the Gentiles. Strikingly ful- filled in the first century, but secondary fulfil- ments are constantly taking place. Privilege abused ever leads to this result. Ver. 44. And he that falleth on this stone, i. e., the corner-stone, Christ (ver. 42). This verse expands the clause : ' He will miserably destroy these miserable men,' adding the thought that Christ Himself is the Judge, whose coming will result in a twofold punishment. — Will be broken. Probably a reference to Is. viii. 14, i 5. He who runs against or falls over the corner-stone, mak- ing Christ a spiritual offence or stumbling-block (comp. I Pet. ii. 8), will be bruised. This is the punishment of the active enemy of the passive Christ. — On whomsoever it shall fall, it will scatter him as chaff. When Christ is the active Judge this utter destruction will be the full pun- ishment of His enemies. Repentance may inter- vene and avert this final result. There is a refer- ence here to Dan. ii. 34, 35, 44, the stone in that prophecy being identified with that mentioned in Ps. cxviii., Is. viii., and with Christ Himself. In addition to the striking fulfilment in the case of the Jewish rulers, there is an obvious applica- tion to all who oppose Christ, who take offence at Him as the corner-stone. Vers. 45, 46. They now perceived, if not be- fore, that the parable referred to them ; their de- termination to kill Him became fLxed (see Mark xii. 12; Luke xx. 19). Avoiding open violence because the multitude held him for a prophet, they welcomed treachery and at last carried the multitude with them. Chap. XXII. I -14-] THE GOSPEL ACCORDING TO MATTHEW. l^^ Chapter XXII. 1-14. The Parable of the Marriage of the Kings Sou. 1 A ND Jesus "answered and spake unto them again by para- « Seechap.Ki. 2 -t^. bles, and said,^ * The kingdom of heaven is like ^ unto a ^ ^i'^'^^^^^^ 3 certain king,^ which ^ made a marriage^ for his son, And ''sent ' b°'^,^s.^™^' forth his servants to call them that were bidden to the wed- 4 ding .-5 and they would not come. Again, '^he sent forth other ^chap. xxi servants, saying, Tell them which ^ are bidden. Behold, I have prepared ^ my dinner : * my oxen and my fatlings are killed, and ^ Prov. ix 2. 5 all things are ready : come unto ^ the marriage.^ But they made light of it, and went their ways, one to his ^ farm, another 6 to his merchandise : And the remnant took^'' his servants, and 7 entreated them spitefully,^^ and ■^ slew them. But when the king / See chap, heard thereof, he was wroth : ^^ and he sent forth ^'^ his armies, and destroyed those murderers, and burned up ^^ their city. 8 Then saith he to his servants. The wedding is ready, but they 9 which ^ were bidden were not ^worthy. Go ye therefore into ^^ s chap. x. n, ''the highways, and as many as ye shall find, bid to the mar- ^'J;,46.; 10 riage.^ So ^^ those servants went out into the highways, and ''' ^^^^.^''-^^j gathered together all as many as they found, * both bad and ■ ^f ^-^ 1 1 good : and the wedding was furnished ^"^ with guests. And ^^ ^^' ^''' when the king came in to see ^^ the guests, he saw there * a -^ S°™P' ^ ° ° ' Kings X. 22. 12 man which ^ had not on a wedding garment : And he saith unto him, 'Friend, how camest thou in hither not having a wedding ^ ^^ '^''^p 1 3 garment .-' And he was speechless. Then said the king 2*^ to the "* servants,^^ Bind him hand and foot, and take him away,^^ m See chap, and " cast him '^^ into outer darkness ; "there shall be weeping « See 'chap. 14 and gnashing of teeth. For many are "called, but few ^r^ 24^ Rev. xvu. " chosen. ^ again in parables unto them, saying ^ likened ^ a man that was a king ^ who ^ marriage-feast * that "^ made ready ^ to ® his own i** rest laid hold on 11 treated them shamefully ^2 And the king was wroth ^* (?wzV forth ^* omit n^ ^5 insert the partings of ^® And "^"^ filled ^^ But ^^ look upon 20 ti^e king said ^^ attendants "^ omit and take him away ^^ cast him out 2* omit are Contents. Mark states (xii. 12) that, after by an exclamation of one who sat at meat with the parable of the wicked husbandmen the rulers Him. The one was a supper, given by a man of ' left Him and went their way ; ' hence this para- wealth ; this a marriage feast given by a king, ble (peculiar to Matthew) was not spoken directly In the former case the infinite goodness and to the rulers. Ver. i, however, indicates that it grace of the Lord is brought out, here judgment was aimed at their thoughts and designs. The is made prominent. The two-fold invitation : I. parable in Luke xiv. 15-24 ('the great supper') Preparatory (through the centuries of Jewish his- resembles this one which is properlv called, 'the tory). 2. Peremptory, at the time of the wedding marriage of the king's son,' but with essential dif- (when the New Dispensation was ushered in), ferences. The former was delivered in Perea, The two-fold rejection: i. by indifference (ver. at the house of a Pharisee, and was occasioned 5), 2. by persecution (ver. 6). The two-fold pun- 178 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXII. 1-14. ishment : i. on the persons ; 2. on the place of the persecutors. The invitation to the Gentiles : I. without any preliminary (ver. 9) ; 2. universal (ver. 10). The two-fold sifting: i. through the invitation; 2. at the feast itself (vers. 11-14). — The excuses of indifference (ver. 5), the .speech- lessness of self-righteous profession. — The wed- ding feast implies the offer of the wedding gar- ment. Ver. I. Answered. See above. — Again in par- ables ; not necessarily, in a number of parables, but in parabolic discourse. Ver. 2. A man that was a king. Evidently God : the householder of the former parable. — A marriage feast for Ms son. The word includes any great feast, but here a marriage feast is meant, since the word ' son ' must not be thrown into the background. It was Christ's marriage, /'. e., with His covenant people, according to the imagery of the Old Testament (Is. liv. 5 ; Ezek. xvi. 4 ; Hos. ii. 19, 20 ; Song of Solomon through- out; comp. Ps. xlv.). See, also, in the New Testament (Eph. v. 25 ; Rev. xxi. 9 :) where the Church is the Bride, and this marriage feast is the union of Christ and His Church in glory. The union of the Divine and human natures of Christ underlies the other union, but is not prominent here. Believers, as individuals, are guests, the Church as an ideal whole is the Bride. Ver. 3. His servants. In this prophetic para- ble, not the prophets but the first messengers of the gospel. — To call them that were bidden. The Oriental custom was to invite twice : first to the feast generally (' bidden '), then to the beginning of the feast itself ('call '). Those 'bidden' were the Jews. The second invitation was a summons to expected guests, rather than an invitation. The first servants, whose message was rejected, were John the Baptist, Christ, and His disciples up to this time. Ver. 4. Other servants, with a plainer mes- sage, probably the Apostles and Evangelists, as they proclaimed the full gospel to the Jews from the day of Pentecost. — I have made ready my dinner (not 'supper,' Luke xiv. 16). The series of wedding feasts began with a dinner, preced- ing the actual marriage. It refers to the begin- ning of privileges, which culminate in ' the mar- riage supper of the Lamb.' Although the guests were the subjects of the King, whom He might constrain. He invites them even with urgency, to become guests and friends. — My oxen and my fatlings. Probably a figurative allusion to the slaying of the sacrifice, as meat for the feast. This thought of Christ as slain is necessarily in- cluded, when a distinctly evangelical sense is put upon the phrase : all things are ready. The con- nection of the two clauses suggests a meaning which may now be profitably used in inviting to the Lord's Supper. Ver. 5. But they made light of it. All had a guilty contempt for the invitation which was manifested however in two distinct forms : Some went away, in indifferent worldliness ; others be- came persecutors of the messengers (ver. 6). Many refer ' made light of it ' to the indifferent class alone, but the other view is more grammat- ical. All modes of rejecting the gospel, even persecution, are really making light of it. — One to his own farm. ' His own,' in a selfish spirit. — His merchandise. Worldliness is here repre- sented by the two leading occupations of men. The application is, primarily, to the irreligious and careless Jewish people ; then to all such in any age. Ver. 6. But the rest. Representing the fanat- ical rulers of the Jews, the Pharisees. — Treated them shamefully and slew them. Literally ful- filled, in case of the Apostles and Evangelists. Indifference often passes into hostility, as the more consistent attitude. Ver. 7. He sent Ms armies. The Roman ar- mies which destroyed Jerusalem were the uncon- scious instruments of God's (the king's) wrath. Comp. Is. X. 5 ; xiii. 5 ; Jer. xxv. 9 ; Joel ii. 25. — Destroyed those murderers. Both the indiffer- ent and hostile, alike guilty. — Burned their city. Jerusalem is meant, no longer His, but 'their city.' The destruction precedes the invitation to the Gentiles (vers. 8-10). The final rejection of the Jews and the substitution of the Gentiles took place at the destruction of Jerusalem, although the gospel had been proclaimed to the Gentiles for forty years before. Ver. S. Not worthy. Compare Paul's lan- guage to the Jews at Antioch in Pisidia (Acts xiii. 46) : ' judge yourselves unworthy of ever- lasting life.' Ver. 9. The partings of the highways. Places where streets meet, public squares, etc., in the king's city, God's world, not Jerusalem. Some refer it to the outlets of country-roads, of high- ways, in the English sense, applying it to the going out into the distant world to invite the Gentiles. In Luke xiv. 23, where 'hedges' is added, the latter meaning is evident. Ver. 10. And those servants. Including all • gospel messengers ever since. — Both bad and good. All kinds of people, without regard to their apparent moral character. The acceptance of the invitation was (and is) the great concern of the king's servants. — And the wedding was filled with guests. The Jews, by their rejection of the gospel, did not frustrate the grace of God. Besides the remarkable fulfilment in the early Christian centuries, there is a reference to the Church as gathered ever since from all parts of the world, of 'bad and good,' and containing some without ' a wedding garment.' Ver. II. To look upon the guests. The Phar- isees and all legalists think the opening of the doors leads to unrighteousness, there follows therefore a hint of the gospel method of right- eousness. The coming in judgment (comp. Zeph. i. 7, 8) is represented as taking place at the feast, and hence not only without terror but an occasion of joy, for the properly clothed guests. God, not man, is to finally discriminate between the guests. — Had not on a wedding gar- ment. Each guest should and could have one. The character of the guests (ver. 10) indicates that the king himself provided the wedding garments. The lesson is not that each guest should take pains to provide himself with the proper habit. The gift of the wedding garment accords far better with the Scripture doctrines of grace. On the other view poverty would have been a valid excuse, yet the man was ' speech- less.' ' The wedding garment ' is not faith ; that is the putting on of the garment ; it is ' right- eousness,' given of God in Christ ; to be distin- guished but not divided, as imputed and in- wrought. Other views : (i.) Charity or holiness; this leads to legalism by throwing the gospel basis of holiness into the background. (2.) Christ Chap. XXII. 15-46.] THE GOSPEL ACCORDING TO MATTHEW. 179 Himself J a less exact statement of our inter- bly to angels, as ministers of judgment. — Bind pretation. (3.) Baptism ; this is not justified by him hand and foot. For secure transfer to his the parable nor by the general tenor of Scrip- place of punishment. The best authorities omit, ture. 'and take him away.' — Outer darkness. See chap Ver. 12. Friend, The word used in chap. xx. viii. 12. There the fate of 'the children of the 13, and addressed to Judas (chap. xxvi. 50). It kingdom ' is referred to ; here of a Gentile, who means ' companion,' without implying friendship, entered in, despising the King ; their punishment — How earnest thou? It was a bold intrusion, is the same; their sin was the same, the sin of a despising of the king, to appear in his own pride. ordinary dress. This points to the pride of self- Ver. 14. For many are called. A proverbial righteousness. Some think it indicates lawless- expression ; see chap. xx. 16. Here the applica- ness or hypocrisy. — He was speechless. There tion is more general. The ' called ' are all those can be no excuse for failure to have on the wed- invited, both Jews and Gentiles. — But few chosen. ding garment, to be righteous through and in The general sense is : Few pass safely through Christ Jesus. the two stages of sifting. The one man in the Ver. 13. The attendants. A different word parable therefore stands for a large class. It is from that used before, referring not to the ' ser- implied that the guests who stand the test are vants ' who invited, nor to the guests, but proba- ' chosen ' by God. Chapter XXII. 15-46. Three Cunning Assaults overcome by our Lord ; His Questio7i, zvhich silences His Enemies. 15 "T^HEN went the Pharisees, and took counsel how they ''^'J^_^^.\™^ 16 -*- might entangle^ him in his talk.^ And they sent out ''"•^o-ss- unto 3 him their disciples with * the Herodians, saying, " Master, ^ Mark iii. 6; we know that thou art true, and teachest the way of God in "^"I^.p- L"''" truth, neither carest thou for any man:^^iox thou regardest Sff^""^":-^-* ' J C5 a James u. i, 17 not the person of men. Tell us therefore, What thinkest thou.^ ''' ^"'^'^ "^ r8 Is it lawful to give tribute unto ^ Cesar, or not.? But Jesus ^ Chap. xvii perceived their wickedness, and said, Why tempt ye xne, ye \.t^t^^'^' 19 hypocrites } Shew me the * tribute money. And they brought 20 unto him ^ a penny. And he saith unto them. Whose is this ^ see chap. 21 image and superscription.-' They say unto him, Cesar's. Then saith he unto them, '^ Render therefore unto Cesar the things ^' ^°™-'""-' which are Cesar's ; and unto God the things that are God's. 22 When they had heard these words J" they marvelled, and 'left ^'Markxii.i2 , . , , . k Chaps, iii. him, and went their way. 7; xvi. 1,6, 23 The same ^ day came to him the '^ *Sadducees, ^ which say^ 34'; Acts iv! . . I ; V. 17. 24 that there is no resurrection, and^ asked hmi, Saying, '" Master, / Acts xxiii. s. -^ in Vers. i6, Moses said, " If a man die, having no children, his brother shall 36; chajj. ° viii. ig ; !• 25 marry his wife, and raise up seed unto his brother. Nov/ there ^':^jj ^'»;. were with us seven brethren : and the first, when he had mar- "7"- ^'♦•jj^o": ^ ' 10 , XXllI. o 1 ried a wife, deceased,^° and, having no issue,^^ left his wife unto „ OEUT^'xxvr 26 his brother : Likewise the second also, and the third, unto the ' 27 seventh. And last of all the woman died also.^^ Therefore in 28 the resurrection,^^ whose wife shall she be of the seven } for ^ ensnare '' in speech * ^ send to * and carest not for any one . ^ And when they heard it ® On that "^ omit the * saying ^ resurrection : and they ^° married and deceased " seed ^^ omit also ^8 In thp resiirrprtinn thprpfnrp ^^ In the resurrection therefore l8o THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXII. 15-46. 29 they all had her. Jesus ^^ answered and said unto them, Ye do 30 err, " not knowing the Scriptures, nor p the power of God. For ^ \torM.t in the resurrection they neither « marry, nor ?are given in mar- ^ J^g'^Luir 31 riage, but are as the ^^ angels of God ^^ in heaven. But as^^ ''''"• '^ touching the resurrection of the dead, have ye not read that 32 which was spoken unto you by God, saying, 'I am the God of r Exod. hi. Abraham, and the God of Isaac, and the God of Jacob.? God 32. 33 is not the God i« of the dead, but of the living. And when the multitude ^'^ heard //«V ' they were astonished at his doc- s See chap. trine.^^ 34 ' But when 22 the Pharisees had heard ^3 that he had put the ' mark xii 35 Sadducees to silence, they ^^ were gathered together. Then 25^^^^^^ » one of them, which was ^6 " a lawyer, asked him a question, Luke x. 25- 36 tempting him, and saying,^^ Master, which is the great com- ^ Luice ;»: 37 mandment^sfn the law .? Jesus ^9 said unto him, "" Thou shalt %%^\\ love the Lord thy God with all thy heart, and with all thy soul, ,„ deut. vi. 38 and with all thy mind. This is the first and great ^o command- ^\^^^ ^,,, 39 ment. And the second is like unto \X?^ ^Thou shalt love thy chi/xL. 40 neighbour as thyself. On these two commandments hang ^2 ^ ^^^^^ ^.. y all the law ^3 and the prophets. ^ ^;^^^ ^;i 41 ^ While 3* the Pharisees were gathered together, Jesus asked i'J^^^^ 42 them, Savino:, What think ye of ^^ Christ ? whose son is he.? '^5,46. ^ -' ° •' a See chap. I. 43 They say unto him, " The son of David. He saith unto them, ^ j^^^ ^ ^ . 44 How then doth David * in spirit ^^ call him Lord, saying, ' The ^"g^^'^'"^;?- Lord said unto my Lord, Sit thou on my right hand, till I ^ ^-^^ ^^ ^ . 45 make thine enemies thy footstool .? ^^ If David then call ^ him f^''' Hei).^'?' 46 Lord, how is he his son .? "^And no man 39 was able to answer ^ '(^^^p him a word, * neither durst any man from that day forth ask ^ Ji"'^^ ^'^^^i him any more questions. Luke xx. 40. ^* But Jesus ^^ omit the ^® omit of God ^"^ omit as J8 the God 1^ multitudes 20 it 21 teaching 22 omit when -^ hearing ^^ omit they ^ And 26 omit which was ^7 oj,^^ ^nd saying 28 what commandment is great 29 And he ^ great and first 31 And a second like unto it is this ^- doth hang ^^ the whole law 3* Now while ^^ insert \h.& ^^ in the Spirit •'''' put thine enemies underneath thy feet ^^ calleth ^^ one Contents. The defeated and embittered The victory won on the great theological battle- Pharisees send the Herodians to ensnare our ground, — the doctrine of the Person of Christ. Lord with a polidcal question. The reply sends Vers. 15-22. The Attack of the Young them away in astonishment (vers. 15-21). The Pharisees and the Herodians, attempting to Sadducees now appear with a flippant question, involve Him in political difficulty, probably intended to provoke a new conflict with Ver. 15. Then went the Pharisees. The main the Pharisees. The answer produces new aston- element, no doubt, in the deputation which had ishment 'vers. 23-33). On the final question of assailed Him. — Ensnare him in speech. This the Pharisees, see note on ver^ 34, 35. Our Lord mode of attack was adopted in view of the com- now puts a question, which the Pharisees cannot plete failure of the last attempt, and was the answer, and thus all His enemies are silenced. — most artful of all. The three assaults, and the final victory, i. The Ver. 16. Their disciples with the Herodians. assault of cunning, a political dilemma. 2. The A political party supporting the Roman rule, a.'^sault of the scoffers. 3. The theological assault. These two classes were antagonistic, yet they Chap. XXII. 15-46.] THE GOSPEL ACCORDING TO MATTHEW. united in opposition to Christ. Luke (xx. 20) js more detailed in his account, calling the depu- tation ' spies ' of the rulers. This part was prob- ably assigned to ' their disciples,' as young and • unknown persons, who were accompanied by the Herodians. The dispute about tribute, however natural between these two classes, was made for the occasion. — Master, we know, etc. This was true, but not truth fully spoken. ' The devil never lies so foully as when he speaks the truth.' — Teachest the way of God, i. gj Deut. VI. 6 And '' love the uppermost rooms ^ at feasts, and ' the chief seats s; xi. is. ■t^i^ ^ Num. XV. 7 in the synagogues, And ' greetings in the markets,^ and to be 38..; Deut.^ 8 called of men, * Rabbi, Rabbi.^'^ * But be not ye called Rabbi : ^^ ^L^Xli'?; for one is your ' Master, even Christ ; " and all ye are brethren. ■ Lu^e xi. 43. 9 And call no man^"^ yom father upon ^^ the earth: forgone is '^ £3^" Jji.^Vr 10 your Father, which ^* is in heaven. Neither be ye called mas- / see"ch"p.'^' xxii. 24. 6 ; 1 1 ters : ^^ for one is your Master, ^^ even Christ.^^ But "he that is ^ Mai 12 greatest ^^ among you shall be your servant. And " whosoever vii^^iK"'"^' shall exalt himself shall be abased ; ^^ and he that ^^^ shall hum- "xx. 26. " ble himself shall be exalted. ii;xviii. 14; comp.Ezek. n But woe unto you, scribes and Pharisees, hypocrites ! ^' for ''^ xxi.26. ■' . . r . P Luke xi. 52. ye shut up the kingdom of heaven against men : for ye neither go in yourselves^^ neither suffer ye them that are entering to 14 go in. Woe^^ unto you, scribes and Pharisees, hypocrites ! for 'ye devour widows' houses, and for a pretence make long g^^ j^^^.^ prayer: therefore ye shall receive the greater damnation. Luke'*xx.47^ 15 Woe unto you, scribes and Pharisees, hypocrites! for ye whlch^Is'^to compass sea and land to make one '"proselyte ; and when he is r ActTi\"m; made,^'* ye make him two-fold more the child ^'^ of hell than 43 ^ ' ^"' yourselves. 16 Woe unto you, ^ye blind guides, which ^^ say, 'Whosoever shall ^ See chap swear by the temple, it is nothing ; but whosoever shall swear t Com'p.chap 17 by the gold of the temple, he is a debtor ! Ye fools and blind : for whether is greater, the gold, or " the temple that sanctifieth ^7 « Exod. xxx 29. 1 multitudes ^ ^;;/// observe ^ these do and observe * Yea 5 with their finger. ^ omitiox ' for they 8 chief place ^ the salutations in the market-places ^° omit second Rabbi ^' omit even Christ ^"^ call not any ^^ on " even he who ^^ leaders ^® leader " the Christ ^^ the greater ^^ humbled 20 whosoever 2^ because 22 yg gQ ^ot in yourselves "3 Ver. 14 is to be omitted, some authorities insert it after ver. \i. ** become so 25 ^ son 26 ^i-,o 27 h^^-h sanctified Chap. XXIII. I-39-] THE GOSPEL ACCORDING TO MATTHEW. 185 1 8 the gold ? And, Whosoever shall swear by the altar, it is noth- ing ; but whosoever sweareth by " the gift that is upon it, he is ^' chap v. 53 19 guilty. 2^ Ve fools and blind :^^ for whether zs greater, the gift, 20 or '" the altar that sanctifieth the gift.'' Whoso therefore shall «< Exod. xxix. . • 37- swear 2*^ by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear ^^ by the temple, sweareth by it, and by 22 '^him that dwelleth therein. And he that shall swear ^^ by -^ • Kings viu 13 ; Ps. xxvi heaven, sweareth by ^ the throne of God, and by him that sit- ^; ^xxxii. 14. •' •' y See chap, v teth thereon. 34- 23 "'Woe unto you, scribes and Pharisees, hypocrites! for yesLukexi. 42 pay tithe of ^^ mint and anise ^^ and cummin,^* and have omit- ted ^^ the weightier matters of the law, judgment, mercy,^'' and faith : " these ought ye to have done, and not to leave ^"^ the '"■ Co^p- ' o -' Sam. XV 22. 24 other undone. Ye blind guides, which strain at a ^^ gnat, and swallow ' a^^ camel. ^ Chap. xix. 24. 25 Woe unto you, scribes and Pharisees, hypocrites! for '^ ye ^ Luke xi. 39, make clean ^'^ the outside of ''the cup and of the platter,"*! but <^Markvii.4 26 within they are full of^^ extortion and excess. Thou blind Pharisee, '^ cleanse first that which is within ^'^ the cup and plat- ter,*! that the outside of them ** may be^'^ clean also. 27 *Woe unto you, scribes and Pharisees, hypocrites! <^ for ye ^ Luke xi. 44. are like unto-^whited sepulchres, which indeed appear beautiful /^ctsxxiii. 3. outward,''^ but are within '*'' full of dead mens bones, and of ^all ^ Numb. xix. 28 uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29 ''Woe unto you, scribes and Pharisees, hypocrites! '' because ^^ '^ Luke xi. 47, ye build the tombs "^^ of the prophets, and garnish the sepul- 30 chres ^ of the righteous. And say. If we had been in the days of our fathers, we would ^^ not have been partakers with them 3 1 in the blood of the prophets. '* Wherefore ye be witnesses ^ ^^.j^ ^j; ^,^ unto ^^ yourselves, that ye are nhe children ^^ of them which , ^'' „ ^ ' ^ k Comp. Gen. 32 killed ^* the prophets. * Fill ye up then the measure of your "J.^i-'^^^^"' 33 fathers. Ye serpents, ^ ye generation ^^ of vipers, how can ^^ ye ^ seechap.ia 34 escape the damnation ^7 of hell } "». Wheref ore,^^ behold, I send "'L^rxi.49- unto you prophets, and wise men, and " scribes : and ^^ '^ some of „ (;hap. xiii them ye shall ^° kill and crucify ; and " some of them shall ye o see chap. ^ scourge in your synagogues, and 1 persecute them ^^ from city / seechap.x 17- q Chap. X. 23 28 a debtor ^ Ye blind 30 He therefore that sweareth ^^ And he that sweareth 32 ye tithe the ^^ the dill ^^ the cummin 35 left undone ^s and mercy ^7 have left 88 who strain out the "9 the *° cleanse ^' and the dish 42 from *3 the inside of ** thereof ^^ become 4" outwardly indeed appear beautiful " inwardly are ^^ for 49 sepulchres ^'^ tombs ^^ should ^'^ So then ye witness to 63 sons 5* that slew ^^ ye brood ^^ shall ^"^ judgment 58 Therefore - ^^ omit and '"' shall ye ^^ omit them I86 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXU I. 1-39. 35 to city : That upon you may come all the righteous blood shed upon the earth, from the blood of righteous 'Abel ^2 unto the ^ g^.^^X" ^^ blood of -^^ Zacharias son of Barachias,^^ t ^hom ye slew between , ^omp.zech. 36 " the temple ^"^ and " the altar. Verily I say unto you, All these things shall come upon this generation. 37 "^ O Jerusalem, Jerusalem, t/iou ^ that killest ^^ the prophets, and stonest*^*^ them which *^^ are sent unto thee,^^ how often would I have gathered thy children together, ^ even as a hen gath- 38 ereth her chickens ^ under Aer wings, and ye would not ! Be- 39 hold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, " Blessed is he that Cometh in the name of the Lord. ^2 Abel the righteous ^* sanctuary ®*^ stoneth that •^3 Zachariah son of Barachiah ^^ Jerusalem, Jerusalem, that killeth ®8 her i 2 Chron xxiv. 21. u 1 Kings vi. 2, etc. ; chap. xxvii. 5 ; Luke i. g. V Exod. xl. 6, 29 ; 2 Kings xvi. 14 ; Ezek. xl.47. w Comp. Luke xiii. 34, 35- a: See chaps. V. 12 ; xxi 35- jr Comp.Deut. xxxii. II, 12. r Ruth ii. 12. a PsA. cxviii. 26. Contents. This discourse (peculiar to Mat- thew) was delivered on Tuesday preceding the crucifixion, although similar sayings (found in Luke xi., xiii.) were uttered on a previous occa- sion. The intercourse with the Pharisees had been used by our Lord as a means of warning them. The warning had been unheeded ; the in- tercourse had ceased ; the crisis of their medi- tated crime was approaching. Our Lord there- fore turns ' to the multitudes and to his disciples ' (ver. i), and without passion or personal bitter- ness denounces these His enemies. Those who find this discourse too severe forget that God has revealed Himself in Christ as Holy Love. This awful severity proves Christ's divine mission and character no less than His tender invitations to the sinner to come to Him. Indeed, it is a part of His mercy, since it warns His sheep against the coming of the wolf, guards us against the Pharisaism of our own hearts, which is so quick to rise against Him who redeemed us. Only One who knew Himself to be free from sin and clothed with Divine authority and power should or could utter such a discourse. The Sadducees are not mentioned ; they were not earnest enough to oppose Him with bitterness. Moreover the Pharisees were still the leaders of the people and while Christ lived, His greatest foes. The discourse begins with a description of the scribes and Pharisees (vers. 2-7), which defines and respects their official position, but reproves their inconsistency, disclosing their true motive, namely, the praise of men. Then follows a prac- tical application, enjoining an opposite course of conduct, calling for humility over against the pride which is the root of Pharisaism (vers. 8- 12). The more particular and terrible reproof follows (vers. 13-36), containing seven (or with the doubtful ver. 14, eight) woes against them as ' hypocrites ' (the inevitable result of pride) : for hindering men from entering the ' kingdom of heaven (ver. 13) ; [for using religion as a cloak for covetousness (ver. 14) ;] for proselyting zeal which ruined the proselytes (ver. 15) ; for mis- guiding the people by their casuistry (vers. 16-22); for sacrificing the great matters of religion to minor points of legalism (vers. 23, 24) ; for ex- ternal purity joined with spiritual impurity (vers. 25, 26) ; for external appearance of sanctity joined with spiritual deadness and iniquity (vers. 27, 28) ; for exalting themselves above their per- secuting fathers, in word and act, when they were themselves persecutors, even now preparing to fill up the measure of Jewish iniquity and uncon- sciously to bear its fearful penalty (vers. 29, 36). Last of all comes a tender lamentation over Jerusalem, predicting its future desolation, yet breathing a hope for the distant future (vers. 37- 39). This was Christ's last public discourse. The ' multitudes ' saw Him next, when ' He came forth wearing the crown of thorns, and the pur- ple robe ' (John xix. 5). Ver. I. To the multitudes, and to his disciples. Luke (xx. 45) : 'then in the audience of all the people, he said to his disciples.' His disciples were probably close about Him, the people gath- ering about them ; vers. 8-12 appear to be ad- dressed especially to His disciples. Ver. 2. The scribes and the Pharisees. Joined together, because the scribes were mostly Phari- sees. Study of the Scriptures would be of com- paratively little interest to the indifferent Sad- ducees. Theologians, from the nature of their pursuits, are in more danger of becoming Phari- sees than Sadducees. — Sit in Moses' seat, as judges and expounders of the law. As a law- giver Moses spoke in the name of God ; as judge and administrator he had successors, with au- thority to explain what he meant, but not to legis- late. Under Roman rule, the function of the Sanhedrin, composed mainly of Pharisees, was limited to this. Ver. 3. All things therefore whatsoever they bid you, these do and observe. Their official position and authority are respected, because the law was still an element in their teaching. The office did not sanctify the officer. Men's official utterances are often vastly superior to their lives The verse has a special application to the Jews, still under the Mosaic law, but a wider one in the Christian dispensation. There is always a ten- dency to Pharisaism in public, especially hierar- chical teachers. The extremes of slavish sub- jection and of revolution, in both church and state, are here forbidden. Ver. 4. Yea they bind, etc. . They so presented i87 covenant. The tassels themselves signified flow- ers, or birds ; probably pomegranates, and these crimson, and not blue, as the ribbons were. Thus they were remembrancers that fidelity to the covenant should flourish ; or they were to- kens that the flower of life was love, and that love must spring from faithfulness to the cove- nant.' But the Pharisees, however significant their ritualism, murdered Him to whom it pointed. It is a short step from religious page- antry to religious pride. Canstein : ' Pharisaic folly ; elegant Bibles and books of prayer, and no devotion in the heart.' Ver. 6. The chief place at feasts. The place on the middle couch at the upper table (which joined the other two) was considered most hon- orable. — Chief seats in the synagogues. The places nearest the reading desk, where the eld- ers sat. Being in such places (at feasts, in syna- gogues or elsewhere) is not rebuked, but /^;«^ Chap. XXIII. 1-39.] THE GOSPEL ACCORDING TO MATTHEW. the correct law as to make its precepts heavy burdens, like loads, packs on beasts of burden (comp. Acts XV. 16). The reference is not sim- ply to the traditions they added, but also to the mode of presenting the law itself, as demanding a servile obedience in minute details irrespective of the spirit of the commandment. Imposing such burdens, they did not in the least lighten them by spiritual precept or example. Lange : ' A fourfold rebuke : i. they make religion a bur- den ; 2. an intolerable burden ; 3. they lay it upon the shoulders of others ; 4. they leave it untouched themselves, i. e., they have no idea of fulfilling these precepts in spirit and in truth.' Ver. 5. But all their works. Their extensive routine of duty was not really religious, but per- formed with this motive : to be seen of men. Self-righteousness rests on pride, and, inevitably becoming exhibitional, betrays its origin. — For they make broad their phylacteries. Small slips of parchment, on which passages from the law were written, usually worn at time of prayer on the left arm and the forehead. (The custom was derived from a literal un- derstanding of Exod. xiii. 16, and the pas- sages inscribed were four in number : Exod. xii. 2-10; xiii. 11-21; Deut. vi. 4-9 ; xi. 18- 21.) The name, from the Greek word mean- ing to 'guard,' was probably suggested by the command of Exod. xiii. 10, where this word occurs. Afterwards the idea of a charm or amulet guarding from danger naturally came in. Making them broad probably refers to the case in which the parchment was kept. The latter was of a prescribed size, as indeed nearly everything connected with their use had been made a matter of Rabbinical rule. As our Lord does not condemn the practice itself, but only its abuse, it has been inferred that He Himself used phylacteries ; but this cannot be proven. It is said that the Phar- isees wore them constantly, but the common people only at prayers. The accompanying cut shows how they were worn as frontlets. When used on the left arm, the leather thong ; was made into a little knot of peculiar shape (like the Hebrew letter Yod) near the bend of the arm, and then wound in a spiral line round the arm and to the end of the middle finger. The minute regulations in regard to phylacteries form a curious confirmation of the belittling tendency of formalism. Similar external badges of professed religious feeling have been used in all ages, from the same mo- tives and with the same tendency. — Enlarge the borders of their garments. ' Of their gar- ments ' is not found in the correct text, but is necessarily understood. In Numb. xv. 38, the Israelites were bidden to wear fringes about their Phylacteries. to be there. Pharisaism may now show itself in taking the lowest place, if this is done in a slavish obedience to the letter of the gospel, or from a desire to be invited to go up higher. Ver. 7. The salutations in the market places. The places of public resort, where their impor- tance would be recognized. • Salutations of cour- outer garment, fastened to it with"a blue ribbon, tesy and kindness in public places are _ certainly to distinguish them from other nations, and to not forbidden. In these days Pharisaical pride remind them of their duty to obey the law. The usage may have existed before that passage at- tached a symbolical meaning to it. The fringe may have been the ordinary mode of preventing the edge of the robe from unravelling, and the blue ribbon was useful in strengthening the border. The Pharisees, as sticklers for the rigid may desire some other form of public recogni- tion.— Rabbi, literally, ' my master.' The three degrees in the titles given to teachers were : ' Rab,' master, doctor ; ' Rabbi,' my master ; * Rabboni,' my great master. Ver. 8. But be not ye called Rabbi. But this prohibition includes all the manifestations of observan';c of the law, made these fringes larger religious pride spoken of, since it prohibits than otheis. All these external badges had the pride itself. — For one is your Master, or, proper symbolical meanings. Lange : ' Blue was ' Teacher.' The word ' Christ ' is to be omitted the symbolical color of heaven, the color of God, here. Because One is our Teacher, all are our of His covenant, and of faithfulness to that brethren ; hence the prohibition ' agamst lovmg. i88 THE GOSPEL ACCORDING TO MATTHEW [Chap. XXIII. 1-39 and in any religious matter, using such titles, sig- nifying dominion over the faith of others ' (Al- ford). A literal and particular application of the precept should be made with caution. Such ap- plications may spring from the very pride here forbidden. So long as teachers are necessary in the Church, titles are necessary ; but none which imply the right to lord it over the faith of others. Not the title, but the spirit which claims author- ity in teaching, is forbidden. In any case our addressing others by the usual title is not forbid- den ; pride taking the form of want of courtesy cannot find shelter here. Ver. 9. Your father upon earth. A natural father is not meant. Nor are titles of respect to the aged forbidden. Stephen (Acts vii. 2) began his defence : ' Brethren and fathers,' and Paul too calls himself the spiritual father of the Corin- thians (i Cor. iv. 15), speaks of Timothy as his son in the faith (i Tim. i. 2 ; comp. Tit. i. 4 ; i Pet. v. 13). It rather forbids honoring any one as an absolute spiritual authority, because this op- poses the authority of our Father in heaven. Compare the Papal usage in all its forms of priesthood from the one Father [Papa] claiming infallibility, to the parish priest, or ' Father,' claim- ing infallibility derived from that source. Ver. 10. Leaders. Higher than ' Rabbi,' lead- ers of sects, etc. — For one is your leader, even the Christ. Hence the disciples were and ought to be called Christians, not by any human name (comp. I Cor. i. 12). As vers. 9 and 10 refer distinctly to the Father and the Son, some have referred ver. 8 to the Holy Ghost ; in order to find here a hint of the Trinity. A possible, but improbable, interpretation. Ver. II. The greater among you shall he your servant (or 'minister,' as the word is translated in chap. xx. 26). Not, ' shall be called.' The Pope, whose usual title is a violation of ver. 9, is called : ' Servant of servants.' ' The greater among you,' implies a difference among Chris- tians, but not that one is the 'greatest.' The greater have alwa3's been those who ministered. Ver. 12. And whosoever shall exalt himself, etc. A universal rule of God's dealings, includ- ing both worlds in its scope. Here it points to the speedy humiliation of the Pharisees. The possession of humility is the first requisite in en- tering the kingdom of heaven (chap, xviii. 3, 4) and the absence of it made the Pharisees the murderers of the King. Vers. 13-ff. The woes. Lange compares these woes and the beatitudes in the Sermon on the Mount. This comparison follows the order of some ancient manuscripts, in placing ver. 14 be- fore ver. 13. The best authorities leave out verse 14" altogether. It was probably inserted from Mark xii. 40, and Luke xx. 47. The variation in the order confirms this suspicion. If retained, vei. 13 should come first, as the main charge including all the others. The omission leaves seven woes, a significant number. Ver. 13. Woe unto you. This repeated for- mula is followed in each case by a reason, de- rived from evil character and conduct. Sin re- sults in 'woe.' — Because ye shut up the king- dom of heaven, here represented as a wedding hall, or palace, with open doors. — Against men; in their face. This was especially done by so perverting the Scriptures as to prevent others from recognizing Christ, the ' Way,' the ' Door.' Their sin was two-fold : not entering themselves ; and by both example and false teaching, keeping back the people who even now were disposed to enter. This is the chief sin of Pharisaism : by outward ceremonies and false self-righteous teach- ing, obscuring the simple gospel of Christ, thus shutting the door of the kingdom of heaven in men's faces. The other verses set forth various manifestations of their wicked example and pre- cept. Ver. 14. This verse, though misplaced, is a part of the word of God (Mark xii. 40 ; Luke XX. 47). — Ye devour widows' houses, ?'. e , seize upon the property of the unprotected, here rep- resented by a particular class. — Even while, the force of ' and ' is best represented thus. — For a pretence ye make long prayer. — The guilt was thus aggravated and the greater damnation, or ' condemnation,' is threatened. There are many ways of swindling the defenceless, but to do it with pretended piety, is worst of all. Priestly Pharisaism very early showed itself in securing legacies, so that the widows were left destitute, nor has this form of sin altogether ceased. Ver. 15. Ye compass sea and land, i. e., spare no effort, to make one proselyte. Among the Jews there were two kinds of proselytes, i. Those who embraced the Jewish religion, con- forming to all its requirements, ' proselytes of righteousness.' 2. Those who approved of it, accepting some of its rites, without being circum- cised, ' proselytes of the gate.' The former class is probably referred to here. Shutting the king- dom of heaven in the faces of their own people (ver. 13), the Pharisees yet sought proselytes among the heathen. Real missionary effort was contrary to the spirit of the Pharisees, indicating too high an estimate of the Gentiles. Judaism was designed to diffuse certain religious ideas throughout the world, not to convert the world to Judaism. A proselyte of righteousness was really 'neither a sincere heathen nor a sincere Jew.' The law could only proselyte, it could not convert. — Two-fold more a son of hell than your- selves. ' Proselytes ' generally become more ex- treme than their teachers. In this case they would become Pharisees, rather than Jews, lack- ing even the remnant of good in their teachers. The usual result of sectarian zeal ; for men are more easily perverted than converted ; perverts are more violently zealous than converts ; able to receive only the external forms, they attach to these the greater importance. Ver. 16. Ye blind guides.' Wilfully blind, self- deluded ('fools and blind,' ver. 17), they per- sisted in leading others astray. The method here spoken of is that of arbitrary distinctions in regard to oaths, perverting religion and moral- ity. — Who say. Thus they taught. — By the temple. A common oath, comp. chap. v. 34-37, where kindred oaths are referred to, and ail swearing forbidden. — It is nothing, i. e., not binding ; like the ' mental reservation ' allowed and taught by the Jesuits. —By the gold of the temple. Either the gold which adorned it, or the gold in its treasury. — He is a debtor. This they regarded as a binding oath. Whatever their reason may have been, the Pharisees thus put the gold above the temple. A sign of covetous- ness, and of a tendency to exalt church orna- ments above the house of God itself. Ver. 17. Fools and blind. The distinction was foolish and false, revealing the character of those making it. — The temple that hath sanctified the Chap. XXIII. I-39-] THE GOSPEL ACCORDING TO MATTHEW. 189 gold. Any sanctity in the gold came from the temple, and the sanctity of the temple came from God. No inanimate thing can witness an oath. Hence vers. 20-22 declare that every oath is an oath by God. Pharisees reversed the order of the hallowed things. Their casuistry is rebuked, but neither of the oaths is sanctioned. Ver. iS. The altar ; in the temple, the only authorized one. — The gift. The offering placed upon it. The order of hallowed things is again reversed (ver. 19). Since all are holy, our Lord declares that no oath can distinguish between them (ver. 20). Ver. 19. Ye blind. The briefer reading is better supported. Ver. 21. By the temple. This oath, which they did not consider binding (ver. 16), is now traced back to God Himself. — That dwelleth therein. God came into the temple of Solomon with visible glory (i Kings viii. 11, 12) ; nothing is affirmed or denied in regard to the second tem- ple.- The Pharisees professed to teach on matters pertaining to God, and forgot the meaning of these very things. Ver. 22. By heaven, the great temple of God, hallowed by the presence of God enthroned there. The sum of the whole is : Every oath is by God ; hence make no distinctions between oaths ; 'swear not at all' (chap. v. 34). These verses really refer, not only to swearing, but to truthful- ness, in word and act ; they forbid those false distinctions used to palliate the crime of lying. Ver. 23. For ye tithe the mint, and the dill and the cummin. In Lev. xxvii. 30, the Israelites were bidden to pay a tithe 'tenth part) of the fruits of the field and of the trees, as an offering to the Lord. Other demands were made (Num. xviii. 21 ; Deut. xii. 6 ; xiv. 22-28), exacting in all nearly one third of the income of each Jew. It was doubtful whether the tithe of produce ap- plied to the smallest garden herbs, yet the Phar- isees, in their over-scrupulousness paid tithe of 'these herbs of small value.' ('The cummin' resembles fennel.) — Left undone the weightier matters. A striking and distinctive feature of Pharisaism. Scrupulous attention to some reg- ulation of dress, of meat and drink, of outward observance, is often joined with an utter neglect of humility, faith, and charity. — Of the law. Comp. Micah vi. 8; Hosea xii. 6; Is. i. 17. — Judgment, care for the right ; and mercy, care for those who are wrong ; faith, in the Old Tes- tament, fidelity to God, and trust in God ; the New Testament idea is similar but more full. — These ye ought, etc. First, the ' weightier mat- ters ; ' then the lesser ones can be done in the right spirit. Our Lord does not decide the ques- tion of minute tithes, but teaches that if, having fulfilled the great duties, their consciences led them to this, not to leave it undone. Faithful- ness in what is great, never leads to neglect of what is least. But attention first of all to what IS least, leads to neglect of what is great. Ver. 24. Strain out the gnat, /. e., to filter wine, so as to avoid swallowing a gnat. The common version may have been intended to ex- press this, but more probably contains a misprint. The saying is proverbial ; this straining actually took place to avoid defilement (Lev. xi. 20, 23, 41, 42). The same custom obtains among the Buddhists. — And swallow the camel, e. i., in- dulge in the greatest impurities. The camel was one of the largest of the impure animals forbidden for food. (Lev. xi. 4 : it did not di- vide the hoof.) Besides to swallow it, would be to eat blood and what was strangled. What was impossible literally, is only too possible figu- ratively. The reality of Pharisaic sin exceeds the figure. Ver. 25. Ye cleanse the outside of the cup and of the dish. The ' cup ' and ' dish ' refer to drink and meat, the enjoyment of life. They would give a formal legal purity to sinful gratifica- tion. On the Pharisaical washings of pots and cups, see Mark vii. 8. — But within they are full from extortion and excess. ' From,' /. e., in con- sequence of, by means of, more fully explained, the means for their gratification came ' from ra- pacity ; ' the mode despite its outward legality was 'excess.' Men often fancy themselves re- ligious, because they conform to some standard of outward morality ; while they really gain their wealth by wrong-doing, and spend it in self-grati- fication. 1 90 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIII. 1-39. Ver. 26. Thou blind Pharisee. ' Blind,' fail- ing to see that the great matter should come first. — Cleanse first. " Hegin with inward purity. — That the outside thereof may become clean also. Outward morality is very important, but it naturally follows purity of heart. The former without the latter is not real morality. Ver. 27. Whited sepulchres. On the 15th of Adar, before the Passover, the Jews whitewashed all spots where graves were situated. This was done to prevent the passage over them, which occasioned Levitical defilement (Niftn. xix. 16 ; comp. Ezek. xxxix. 15, from which passage the custom is derived). — Outwardly indeed appear beautiful. Beside the ' whitening,' much care was bestowed upon sepulchres by the wealthy Jews. — Full of dead men's bones, etc. Comp. the proper sanitary regulation of Mosaic law con- cerning dead bodies (Num. v. 2, vi. 6). Ver. 28. But inwardly ye are full of hypoc- risy and iniquity. ' Your heart is not a temple of the living God, but a grave of pestilent cor- ruption : not a heaven, but a hell. And your re- ligion is but the whitewash — hardly skin-deep ' (Alford). 'Hypocrisy' is the whitewash. 'In- iquity,' literally 'lawlessness;' their outward righteousness was put on, their hearts were really opposed to God's law. As in the case of the sepulchres, such persons are not only impure themselves but contaminate others ; the more easily from the false outward appearance. Ver. 29. For ye build the sepulchres of the prophets. (Comp. Luke xi. 47, 48). According to the universal custom of building monuments to ancient and celebrated persons. — And garnish the tombs of the righteous, those considered es- pecially saintly. 'The prophets,' the higher class, are represented as lying for a long time in unknown, perhaps dishonored, graves. The so- called ' tombs of the prophets ' are still pointed out near the Mount of Olives on the road from Jerusalem to Bethany. Ver. 30. And say. By the act of building the tombs, and also in word. — If we had been in the days of our fathers, etc. Their ' fathers ' by natural lineage. The moral relationship they deny, but our Lord affirms it (ver. 31). Ver. 31. So then. ' You acknowledge the sins of your fathers, but hypocritically deny your own, adding hypocrisy to impiety.' — Ye witness to yourselves, your own consciences condemning you, that ye are the sons (morally as well as nat- turally) of them that slew the prophets. Some find here an allusion to a Jewish proverb : ' One kills him, and another digs his grave ' (comp. Luke xi. 47), asserting complicity in guilt ; but our Lord assumes that evil moral characteristics are hereditary ; therefore those whose conduct did not oppose the false principles and crimes of their forefathers, were partakers in their guilt (vers. 32, 35, 36). Doing this in appearance only, the Pharisees showed that they had no true conception of either their own condition, or the crime of their fathers. Possibly attributing such violence to the barbarity of ancient times, they failed to see that these persecutions sprang from the same hatred of real righteousness which pro- duced their hypocritical service. A common mis- take. Ver FUl ye up then. Not irony, but a terrible prediction, and a judicial consignment of them to their own ways. Every merciful means of influence had been used before this was spoken. To leave them now to show their true spirit was an act of mercy to others. — The meas- ure of your fathers. The measure of their guilt. Ver. 33. Ye serpents, ye brood of vipers, etc. Comp. the similar language of John the Baptist (chap. iii. 7). That was the first, and this the last recorded address to the unchanged Pharisees. John had said : ' who hath warned you to flee from the wrath to come,' our Lord speaks to them, as obdurate : how shall ye escape the judg- ment of hell, /. 3l^.\l'.2T, 16 ^ (whoso readeth, let him understand,^^) Then let them which be ^V.^" "'' 17 in Judea flee into 2* the mountains : ' Let him which ^5 is '' on ^ k°T3%^^"' the house-top not come^^ down to take any thing ^^ out of his '^ 3"^ ^"'^ 18 house : Neither ^^ let him which is in the field return ^^ back to comp'."'!^^' 19 take his ^ clothes.^'' And^^ •'' woe unto them that are with child, 2Sam!^xLl; 20 and to them that give suck in those days ! But^^ pray ye that e chap. 'v.40. your flight be not in the winter, neither on the Sabbath day.^^ 29. 21 For then shall be "great tribulation, such as was not since ^* -^ ^^"■"'•'' o ' ver. 29. the beginning of the world to this time,^^ no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be ^^ saved : but for '' the elect's sake those days shall be ^ u^fxv.^fg' 23 shortened. * Then if any man shall say unto you, Lo, here zV 2Lukexvii.23. 24 Christ,^ or there; believe zV not. For there shall arise false Christs, and * false prophets, and ' shall shew great signs and wonders ; ^ See ver. n. . . . ^ Deut. xiii. i- * insomuch that, if ti were possible, they shall deceive '"the very ?.; 2Thess. 2?, 26 elect.^' Behold, I have told you before.^^ Wherefore '^^ if Rev. xiii'. 13, -^ -' 14 ; xvi. 14. they shall say unto you, Behold, ^ he is in the desert ; ^^ go not ^"icTs^i'ss! 27 forth : behold, he is in the secret ^^ chambers ; believe it not. 5 the Christ ® take heed, be '' omit all ^ must needs 8 The best authorities omit and pestilences ^° But all these things " travail ^^ unto tribulation ^^ ^11 the ^* deliver up 15 be multiplied ^'^ the many " endureth ^^ (-^g whole '9 testimony 20 therefore ye see -^ which was spoken -- standing 23 \^^ \y^^ th^t readeth understand 24 yj^j-Q ^s that 26 go 27 the things ^s ^nd 29 not return so ^loak si But ^2 ^^^ 33 on a Sabbath : 84 j^^th not been from 35 ^,^^^51 ^^^ 36 had been shortened, no flesh would have been 3'' so as to deceive, if possible, even the elect 38 beforehand 39 If therefore ^o wilderness " inner Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW. 193 " For as the lightning cometh out of '^^ the east, and shineth*^ " ^"'^'^ ^™- even unto the west ; so shall also the coming of the Son of ^ Luke xvii. 37; comp. 28 man be.^^ p For ^° wheresoever the carcass is, there will the i°'° ^'"''''• 30. eagles be gathered together. ? 7^'- ?.!■ ■-^ <-" •-> r is. xni. lo 29 Immediately ^^ after « the tribulation of those days shall '' the ^'^'J^. xxxii. sun 47 be darkened, and the moon shall not give her light, and \l,^°f- %. 'the stars shall fall from heaven, and the powers of the heavens 2o;1:omi"' 30 shall be shaken : And then ' shall appear " the sign of the Son of .Ir'g'';'"' man in heaven : and then " shall all the tribes of the earth mourn, Kp.'vi \\\ and '" they shall see the Son of man coming in ^^ the clouds of ^ Rev.'vi. 13. 31 heaven-^' with power and great glory. And 2' he shall send ^^ his « Ver.J."' '^" angels with a great sound of ^ a trumpet, ^° and they shall «• SeV chap gather together " his elect from * the four winds, '^ from one end ^ chap. xxvi. " ' 64 ; Mark of heaven to the other. jx- 1- y Chap. xiii. 32 Now learn a parable of the fig tree i^^ When his branch is ^i- 10 z I Cor. XV. yet 52 tender and putteth forth leaves, ye know that summer ^-^ is f 'j^^''*''*- 33 nigh: So likewise ye,^* when ye shall '^^ ggg ^\i ^j-^ggg ^j^j^^^g^ « Se^e^er. 22._ 34 know that it is near,^*^ eveji'^ 2Lt the doors. « Verily I say unto , SeuUv:3;. you. This generation shall not pass,'^' till all these things be ful- '^^^1^20: 35 fiUed.^^ •'^ Heaven and earth shall pass away, but " my words '^ xvf. 2s.'''''' 36 shall not pass away. '' But of that day and hour knoweth no is.'"i.' ^(>\ man, no, not ^^ the angels of heaven,^^ ' but my ^^ Father onlv. s VJl'^cxIx.' ' Sq ; Is x] 37 ^ But as the days of Noe ^^ zvere, so shall also the coming of the »• ' . h Acts i. 7. 38 Son of man be.'^'^ * For as in the '^^ days that were before the ' Zech. xiv. 7. ... ^ Luke xvii. flood they were eating and drinking, marrying and giving in mar- ^^' ^7- 39 riage, until the day that Noe ^'^ entered into the ark, And knew not until the flood came, and took them all away ; so shall also ^ \f^^ """• 40 the coming of the Son of man be.** ^jhen shall two ^^ be in the "'3^"''^ ''^"• 41 field ; the one shall be taken, and the other ^s left. '"Two zvomen " t^'^tutV. shall be grinding " at the mill ; the one shall be taken, and the ° Jha'ps.'^xxV. 42 other 65 left. " Watch therefore ; ^ for ye know not what hour ^e ^^.^'^Lul^e 43 your Lord doth come.^^ 1 But know this, that if the good-man ^ xx.'Y.'A"' of the house had known in what watch '" the thief would come ^^ Col Yv'.'il he would have watched, and would not have suffered his house 6.1°; 'Pet. V. 8 ; Rev. 44 to be * broken up.'*^ 'Therefore be ye also" ready : for in such Hi. 2, 3;xvi. 45 an hour as '^ ye think not the Son of man cometh. ^ Who then is ^ ^'°"'p- '^^'"• a^i"' faithful and ^ wise servant, whom his lord hath made ruler '^ «; ^^"ffj^'- ^^''^ 2 ; 2 Pet. iii. 4- forth from « jg ggg^ 44 go si^^U be the cominq; of the Son of man '"; Rev. iii, 45 omit For 46 g^t immediately 47 t^g g^-i ^\^^\\ 48 on ^ ciiap! yj^ig. 49 send forth so ^ trumpet of great sound t Lukexii.40 51 from the fig tree learn the parable 52 ^ow become " '^^^^' '''"'■ 53 the summer 54 ^^ yg ^^^ 55 (,„iH ghall 56 i-,g jg ^jgi, ,. Comp.Luke ^"^ pass away 58 ^one 59 ^o one, not even ^'',''co;7v 2 ^ The best authonties insert neither the Son «i the ^'- Noah ^■keh!\\\.'l ^^ those 64 t^.Q ,.,.,gn 65 one jg taken, and one is ^ See ciiar «« on what day C7 cometh ^s master «» was coming '"'''■ ^ " broken through " in an hour that '^2 gg^ VOL. I. 13 194 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-51. 46 over his household, to give them meat '''^ in due season ? ^ Blessed y Rev.xvi. 15. is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, that ' he shall make him ruler '* over all ^ ^.''Ts'.'"'''' 48 his goods. But and ^^ if that evil servant shall say in his heart, 49 My lord "delayeth his coming ;^'5 And shall begin to smite /its "'' ^ ^'^^P' '''=^- 50 fellow servants, and to "'^ eat and drink with the drunken ; The lord of that servant shall come * in a day when he looketh not ^ 2Pet.m..2. 51 for /mnp and in an hour that he is not aware of,^° And shall cut him asunder, and appoint him ^^ his portion with the hypo- crites : " there shall be^^ weeping and gnashing of teeth. c See chap viii. 12. ''^ their meatjt'r food ''^ will set him '''^ to come " beat his '^ expecteth not ^° when he knoweth not ''^ 07?iit and " shall *i omit him ^^ insert the Order ok events. After the last public dis- course (chap, xxiii.) our Lord did not at once ■.eave the temple, but (Mark xii. 41-44 ; Luke xxi. 1-4) sat quietly in the court of the women, looking at those casting in their gifts, to find an opportunity for praising one act of real religion amidst all the hypocrisy He had just denounced. (Reformers may find a lesson here.) In perfect quietude of spirit, not in haste nor anger, He finally forsook ' His own ' who received Him not. As He was finally 'departing' (ver. i), His disciples pointed out the magnificence of the various structures composing the temple. This brought out a prediction of its entire destruction. Passing out toward Bethany, He paused upon the Mount of Olives, looking towards the temple, as if still moved with compassion. His disciples (or more exactly four of them) inquired of Him, as to the time and signs of His coming. Chap, xxiv. is the answer, not yet" fully understood. Chap. xxv. was spoken on the same occasion. Contents. This chapter refers both to the destruction of yeriisalem and to the second coining of Christ, one prophecy respecting tiuo analogous events. This we may call the panoramic view of the prophecy, and it may be applied to other pas- sages (in Revelation and elsewhere). Reasons : I. An exclusive reference to either the destruc- tion of Jerusalem or the second coming of Christ involves insuperable difiiculties. 2. The disciples asked about both, joining them in time (ver. 3). The answer therefore refers to both, joining them in character, not necessarily in time. The disci- ples needed instruction on both points, for imme- diate and more remote guidance. 3. The pre-- ceding discourse plainly points to the destruction of Jerusalem, but chap. xxv. and vers. 42-51 of this chapter, apply exclusively to the Christian dispensation. Great care is necessary in decid- ing what refers to each of the two sets of events (or, how far the analogy holds good). Al- ford and others seem correct in holding, that the two interpretations run parallel as far as ver. 28, the judgment upon the Jewish Church being the predominant thought ; after that the Lord's sec- ond coming is prominent, until in the close of the chapter it is exclusively treated of. Concern- ing this nothing definite as to time is made known (see ver. 36), and the part that Jerusalem will sustain is and must be unknown, since proph- ecy is rarely designed to enable us to foretell future events. Lange regards both chapters as exhibiting 'the judgments of His coming in a series of cycles, each of which depicts the whole futurity, but in such a manner that with every new cycle the scene seems to approximate to, and more closely resemble, the final catastro- phe.' Ver. I. From the temple, /. e., the exclusively Jewish part, inclosed from the court of the Gen- tiles. He never returned, and henceforth the temple was virtually desolate. The Apostles re- turned, holding out mercy still ; the last rejec- tion recorded is that of Paul (Acts xxi. 27 ff.), who was even accused of polluting it. — Was de- parting. He lingered for a time. — His disciples. Mark (xiii. i) : 'one of his disciples.' — To shew him the buildings of the temple, /. e., all the structures in the inclosure (see note on p. 171), especially the stones (comp. Mark and I>uke), as His answer (ver. 2) indicates. The immense stones (some of them forty-five cubits long, five high, and si.x broad) could be best seen from the court of the Gentiles ; so also the great number of outer structures, some of them still in process of erection. The latter fact _gives additional point to the prediction. Ver. 2. AU these things ? Mark xiii. 2 : ' these great buildings.' — Verily I say unto you, etc. This prophecy was uttered in a time of profound peace, when the possibility of the destruction of such a magnificent work of art and sanctuary of religion seemed very unlikely ; but was literally fulfilled forty years afterwards ; and that, too, in express violation of the orders of Titus, who wished to save it. Ver. 3. The mount of Olives. Opposite the temple- The siege of Jerusalem began from this place, and at the same season of the year. It was from the side of this mount, that our Lord two days before had prophesied the destruction of Jerusalem (Luke xix. 43, 44). — The disciples. Mark (xiii. 3) : ' Peter, and James, and John, and Andrew,' the four fishermen first called and first named in all the lists, the con- fidential disciples. — When shall these things be "S The desolation and destruction just prophesied. — The sign of thy coming, and of the end of the world ■? They identified these, and joined them with the destruction of Jerusalem. As these disciples had been told most fully of His death (comp. chap. xvii. 9 ff.), they probably mean a Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW. 195 coming {paroiisia, appearance) after death, to usher in the end of the world, i. e., the end of the former dispensation of things, not the destruc- tion of the world. Being Jews, they would not think of the destruction of the holy city without a personal presence of the Messiah in its stead. As the two events were blended in their minds, they are not sharply distinguished in the an- swer. Ver. 4. See that no man deceive you. The admonition is prophetic, intimating the perplex- ity of the whole subject. A caution to Christians regarding specific teaching about these unfulfilled predictions. Ver. 5. Come in my name, as the Messiah. The Messianic hopes of the Jews were at fever- heat, as the destruction of their holy city drew near ; many enthusiasts appeared as seducers of the people, and awakened false expectations. It is not known that they claimed the authority of the Christian Messiah. The prophecy goes be- yond this, and intimates that Christians would be in danger of supposing some other person to be the Lord Himself. In later times fanaticism among Christians has taken this direction, e. or,^ the Anabaptists in the sixteenth century. — De- ceive many. An overweening desire to under- stand this prophecy in its final application, com- bined with too material conceptions of the Sec- ond Advent, fosters such deception. Ver. 6. Of wars and rumours of wars. The primary reference is to the threats of war against the Jews before the campaign which ended in the destruction of Jerusalem. During this period there were unusual commotions among the Jews in all countries, and in Rome too. It is also a prediction of unexampled con- vulsions before the second coming of Christ. As wars have been well-nigh continuous, some- thing greater than ordinary war is probably meant. — Be not troubled. Be watchful (ver. 5), but be not disturbed. There will be nothing even in the last days to terrify the Lord's people. — The end is not yet, /. e., this state of commo- tion is to continue. Ver. 7. Nation shall rise against nation, etc. Primarily, national uprisings of the Jews ; then, wars of races, political revolutions, migrations, etc. Even the times preceding the dissolution of the Roman Empire have not exhausted this pre- tliction. — Famines, and earthquakes in divers places, A famine is prophesied in Acts xi. 28 ; others are mentioned by Latin historians. Five great earthquakes occurred in thirteen years. The best authorities omit: 'and pestilences.' See Luke xxi. 11, from which it is taken. As regards the wider fulfilment : ' The passage combines in one view the whole of the various social, physical, and climatic crises of develop- ment in the whole New Testament dispensation ' (Lange). Ver. 8. The beginning of travail, /. e., birth pangs. The physical woes are the basis of the greater succeeding moral woes. 'The death- throes of the Jewish state precede the "regener- ation " of the universal Christian Church, as the death-throes of this world the new heavens and new earth ' (Alford). Ver. 9. Then, /. 6'., ' during this time,' not 'after this.' See Luke xxi. 12. — They shall deliver you up, etc. Soon literally fulfilled. But it may now be referred to the spirit of persecu- tion, always latent in the world and to break out in the last times. — Hated of all the nations, (Mark and Luke : ' of all men ; ' comp. chap. x. 22). The Roman historian Tacitus speaks of the early Christians as a hated race of men. But to be universally abhorred is not a proof of being a Christian. It must be for my name's sake. This hatred has not ceased ; it will probably manifest itself anew in startling form. Ver. 10. Then shall many be offended, or ' fall away.' The Apostles understood this of the first century ; see the repeated warnings against apostasy in the Epistles. The fulfilment will culminate in the last days. — Deliver up one an- other, i. e., to tribunals, to heathen magistrates, as was the case in Apostolic times. A natural development of apostasy, then, and to be re- peated before ' the end ' comes. — Hate one an- other. Whenever apostasy occurs, this recurs, since this is the opposite of Christian love. The Great Apostasv (2 Thess. ii. 3) will thus manifest itself. Ver. II. Many false prophets. In the Apos- tolic times such teachers appeared ; Judaizing first proclaiming strict adherence to the law, and afterwards a kind of antinomianism, or ' law- lessness.' Comp. the later Epistles. The same moral phenomena will mark an analogous pe- riod. Ver. 12. Because iniquity (or ' lawlessness ') shall be multiplied. A horrible state of immo- rality prevailed in the first century, and the false teachers endeavored to join it with Christian profession ; the inevitable result was a coldness, a dying out of Christian love. — The love of the many (the mass) shall wax cold. So far as we know, this was not literally fulfilled in the first century. We infer that the entire fulfilment will come in with the great Apostasy (2 Thess. ii. 3-8). The principle is : wickedness destroys love ; immorality eats out the heart of Christian- ity. Ver. 13. Unto the end. The Christians were saved from the horrors attending the destruction of Jerusalem. But the principle is a general one. For the individual, ' the end ' is the day of his death ; for the Church, it is the Advent of Christ, the end of all things. The last sense is the more important one, giving character to the others. Over against the apostasy of 'the many' (ver. 12) we have the faithfulness of the few, in spite of false teaching (ver. 11), in spite of prevailing wickedness (ver. 12), an endurance in love. Ver. 14. This gospel of the kingdom, etc. The preaching of the gospel throughout the Ro- man world preceded the end of the Jewish state ; the promulgation of the gospel throughout the whole world will be the sign of the end of this world. — For a testimony unto all the nations. To them, if they accept ; against them, if they reject it. It is not revealed here, which result will preponderate. If the former, this is a cheering note in a doleful prophecy ; if the latter, this is the saddest part of the prophecy. In either case, the duty of sending the gospel everywhere remains. The universal extension of missions, no less than the great apostasy, is a sign of the approach of our Redeemer. This prediction stimulated the Apostles and should stimulate us. Vers. 15-22. These verses certainly refer to the destruction of Jerusalem. Another fulfil- ment is probable, in accordance with the parallel lines of prophecy we have traced in the preced- ig6 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-51. ing section (vers. 5-14). But precisely because the details are so minute, we must be cautious in applying it to the final catastrophe. Ver. 1 5. When therefore ye see. This direct address points to a speedy fulfilment, whatever may be the ulterior reference. ' Therefore ' takes Roman Standards. up the thought of ver. 9, where their personal persecution had been spoken of. — The abomina- tion of desolation which was spoken of by (or ' through ') Daniel the prophet (Dan. ix. 27). The phrase refers to ' abominations, which shall be the desolator,' the coming of which to the sanc- tuary (where the sacrifice is offered) is prophe- sied. Most of the Jews applied the original prophecy to the desecration of the temple by Antiochus Epiphanes (comp. i Mace. i. 54), who set up there an idol statue of Jupiter. Our Lord points to a fulfilment, then future. The favorite interpretation refers it to the Roman eagles, so hateful to the Jews, and worshipped as idols by the soldiers, the standards of those who deso- lated the temple. This is favored by the addition in Luke's account (xxi. 20) : when ye shall see Jeru- salem compassed with armies.' Others refer it to some desecra- tion of the temple by the Jewish Zealots under the pretence of de- fending it, which occurred at the same time with the approach of the first Roman army (under Ces- tius, A. D. 66) against Jerusalem. This makes Luke's account refer to an external sign, and those of Matthew and Mark to the internal sign, an abomination committed by the Jews themselves, which should fill up the cup of their in- iquity. But it is not certain that such a desecration by the Zealots took place just at that time, and the sign for their flight (ver. 16) was to be a definite and marked one. — In the holy place. Mark : ' where it ought not ; ' Jerusalem was ' the holy city' (chap. iv. 5). The near approach of the Roman army is prob- ably meant. The Roman eagles, rising on the heights over against the temple, were the sign of the fall of the city. In fact they stood on the Mount of Olives, ' the holy place,' in a higher Christian sense, where our Lord was now teach- ing and whence He ascended. The other view of internal desecration refers the phrase to the temple. — Let him that readeth understand. A remark of the Evangelist, probably with a refer- ence to the words of the angel to Daniel (ix. 25) : ' know therefore and understand.' Such an in- sertion is very unusual, but seems to have been occasioned by the near approach of the events at the date of the writing of this gospel. In the correct reading of Mark xiii. 14, there is no direct reference to Daniel, and hence the reader of the Gospel, not of the prophecy, is meant. Such an understanding was very important for the early Christians. An ulterior reference to 'the man of sin' (2 Thess. ii. 4), is probable. It will be understood by Christians when necessary for their safety. Ver. 16. Flee unto the mountains. The Chris- tians in Judea accordingly fled to Pella, over the mountains in Perea, and wei'e safe in all those days of horror. Ver. 17. On the house-top. The flat roofs of eastern dwellings were a favorite place of resort. — Not go down. Some suppose this is a com- mand to flee along the house-tops or to go down by the outer stairs as a quicker way. What is distinctly forbidden is to go down to take the things out of his house. Extreme haste is en- joined ; and being hindered by motives of self- ishness or convenience is prohibited. There is probably an allusion to the flight of Lot from Sodom (comp. Luke xvii. 32). Ver. 19. "Woe unto them, etc. Natural affec- tion is not forbidden, and this verse expresses compassion for mothers who were thus delayed. Ver. 20. Pray ye. The trying events were distinctly predicted, yet prayer is just as dis- tinctly enjoined. — Not in the winter, which would not only make it more disagreeable, but might prevent their fleeing far enough. — On a Sabbath. On the Jewish Sabbath. On that day the gates of the cities were usually closed Peasant House in Palestine, with steps leading to the top on the outside. (Neh. xiii. 19-22), besides travelling on that day would expose them still more to Jewish fanati- cism. The Jewish Christians, up to the time of the destruction of Jerusalem, observed the Jew- Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW. 197 ish Sabbath, and might scruple to travel more than the Sabbath day's journey (about an English mile). Our Lord's anxiety is not for the obser- vance of the Jewish Sabbath, but for His people. Ver. 21. Great tribulation, etc. Josephus, a Jew by birth and education, but a Roman in religion and sympathies, in describing the siege of Jerusalem, almost repeats the words of our Lord. From this ' great tribulation ' the Jewish Chris- tians escaped by fleeing to Pella. The siege be- gan at the time of the Passover feast, when the city was crowded. Internal dissensions combined with scarcity of food to multiply the horrors. One woman of rank, named Mary, too, killed and roasted her own babe (comp. IDeut. xxviii. 53, 56, 57), and was discovered only by those who sought to rob her of food ; yet even they shrank back at the sight. The resistance to the Romans was fanatical, despite the bloody discord within the city. When at last it was successfully stormed by Titus, the rage of the Roman soldiers, raised to the utmost by the stubborn resistance, was per- mitted to wreak itself unchecked upon the in- habitants. The sword made the whole city run with blood ; while crucifixions by way of jest were very frequent. Eleven hundred thousand persons perished, the remainder were sold into slavery, or distributed throughout the Roman provinces to be destroyed by wild beasts. Thus the prophecy of Luke xxi. 24 was literally ful- filled. Yet the Roman leader who conducted these operations was one of the most excellent among the heathen. — Nor ever shall be. This seems to indicate that nothing analogous will oc- cur again. But ver. 22 is so closely connected with this verse, that a double reference is prob- able even in vers. 15-21, which were most strik- ingly fulfilled in the first century. The final ap- plication would be to a sudden catastrophe before the coming of our Lord, which His people will be enabled to avoid, by recognizing the appear- ance of the signs He has given. Still these verses, of themselves, shed little light as yet on the subject of the last days. The final catas- trophe is more plainly indicated in the subse- quent part of the chapter. Ver. 22. Except those days had been short- ened, etc. (A prophetic past tense.) Various causes did combine to shorten the siege of Jeru- salem, so that the Christians in the neighboring place of refuge were not so much exposed. These causes were : (i) Herod Agrippa had begun to fortify the walls of Jerusalem against any attack, but was stopped by orders from Claudius about 42 or 43. (2.) The Jews being divided into fac- tions, had totally neglected any preparations against the siege. (3.) The magazines of corn and provision were just burned before the ar- rival of Titus. (4.) Titus arrived suddenly, and the Jews voluntarily abandoned parts of the for- tification. (5.) Titus himself confessed that he owed his victory to God, who took the fortifica- tions of the Jews. (6.) It was not the original intention to storm the place, but events at Rome made it necessary that Titus should hasten back, and he therefore adopted this method of shortening the siege. — But the strong language of the verse and the prophecy of Daniel (chap, xii. I ) which is here alluded to, point to a prov- identia interposition in the great days of tribu- lation which are to come in the last times. The shortening of the days will be the hastening of the Lord's coming. Ver. 23. Then. Sufficiently indefinite to favor any or all of the interpretations of the passage. During the subsequent period, is exact enough. — If any man shall say to you, etc. This indi- cates that the disciples tlie)i expected that the second Advent would immediately follow ; and was first of all a caution against impostors. But while such did arise in the first century, the de- tails of the following verses point to something further. — Believe it (or ' him ') not. This phrase furnishes no argument against the visible per- sonal coming of Christ, which seems to be taken for granted throughout. Ver. 24. False Christs. While this may refer to the impostors of the first century, it now points to 'Antichrist,' or the many 'antichrists' (i John ii. 18), constantly arising. —^ False prophets. Such arose among the Jews, but have arisen ever since. — Show great signs and wonders, in ap- pearance probably, but this cannot be insisted upon. See 2 Thess. ii. 9-12. — So as (the tenden- cy and purpose) to deceive, if possible, implying that it is not, even the elect. Others will be' de- ceived, led astray from our Lord, the real Mes- siah and true Prophet. It indicates that a period will come, when the ' deceivableness of unright- eousness ' shall be augmented. Ver. 25. Told you before hand. (Mark xiii. 23: 'But take ye heed.') A warning which can scarcely have been exhausted in the first cen- turv. Ver. 26. Behold, he is in the wilderness, whither the impostors led their followers (Acts xxi. 38). — Behold, he is in the inner chambers, teaching in private, proposing some scheme of deliverance. But ver. 27 points so unmistakably to the last days also, that we understand this caution as referring to all teachers who assert that the kingdom of heaven is in a given locality, or in some narrow form, and who therefore set forth some contracted conception of the second Advent. The caution then is against enthusiasm, superstition, and fanaticism, in the days of the waiting Church. Ver. 27. For as the lightning, etc. At this point we must accept a direct reference to the end of the world. The destruction of Jerusalem was sudden, but here the ulterior sense, which was never absent, becomes the prominent one. — From the east. A literal explanation of this phrase is forbidden by the nature of the case. The sense is Christ's coming will be sudden and all-pervading, unmistakable and fearful ; visible too, we infer ; glorious and purifying also, like the lightning. Only a Personal coming will fulfil this prediction. Ver. 28. Wheresoever the carcass is, there will the eagles be gathered together. In Luke xvii. 37, this figure is the answer to the cpiestion of the disciples : ' Where Lord ? ' referring to the times of judgment. We therefore apply the metaphor to the necessity, inevitableness, and universality (' wheresoever ') of judgment. The ' carcass ' represents moral corruption ; the ' ea- gles,' God's means of certain punishment when the time is ripe. The context points to two spe- cial occasions : i. The destruction of Jerusalem when the Roman ' eagles ' appeared as ministers of vengeance ; 2. the last days when the cup of the world's iniquity shall be full and God's swift messengers of judgment (' the angels ') shall come. Yet the principle is of universal applica- tion, and has been again and again exemplified 198 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-51. in God's dealings. This verse answers the cry of the waiting Church : ' How long, O Lord ' (Rev. vi. 10). Vers. S9 ff. Referring to the 'last times ' ex- clusively. Up to this point our Lord, in answer- ing a twofold cjuestion, has given a two-fold answer, /. e., spoken of two distinct events as analogous. The instruction in regard to the minor and near event (the destruction of Jeru- salem) was necessary, but now the greater and more remote event becomes the sole subject. (Ver. 34 presents a possible exception.) Ver. 29. But immediately, suddenly after a slow development, rather than immediately fol- lowing, or unexpectedly. Ver. 36 shows that our Lord did not intend to define the length of the interval, or to encourage us to define it. — After the tribulation of those days, not the tribu- lation attending the destruction of Jerusalem, but the period of trial which belongs to the ' last times,' for the following reasons : I. In Luke xxi. 24, the period of Jewish dispersion and the ful- filling of ' the times of the Gentiles ' is put be- fore this prediction, while the expression in Mark xiii. 24, also permits the supposition of a long interval. 2. The reference to the destruction of Jerusalem is attended with the greatest difficul- ties. It takes all the expressions of vers. 29-31 in a figurative sense, but the figure exceeds any reality that occurred in those days. The interval between the horrors of the siege and the actual destruction itself was too short to allow of any events worthy of such a figurative representation as we find here. 3. To refer it to a merely /r^w- idential coming of Christ in judging and purify- ing nominal Christendom, is not at all in keeping with the specific character of the representation. — The sun shall be darkened. A reference to the events attending the destruction of Jerusalem seems impossible. So long as the prophecy is not yet fulfilled, its exact meaning cannot be in- sisted upon. Two views : (i.) Visible phenomena in the heavens at the visible appearance of Christ ; in which sense the rest of the verse needs little explanation except to determine the difference between 'the stars' and 'the powers of the heavens.' The former may mean meteors and the latter the host of stars, or better, the former the stars in general, the latter the greater heavenly bodies that affect the earth (the solar system). This view suggests also the possibility of actual changes in the physical universe to pre- pare for ' the new heavens and the new earth.' — (2.) Spiritual events to occur at the same time. We add the most plausible interpretations of this character : ' The sun shall be darkened,' /. e., the knowledge of Christ, the Sun of the Church and the world shall be obscured ; the moon shall not give' her light; the reflected light of science, which derives its excellence only from Christ, the true Sun, shall cease to guide (or it may refer to heresy and unbelief in the Church, for that leaves her merely a scientific or temporal organization) ; the stars shall fall from heaven ; the leaders and teachers of the Church shall become apostates : the powers of the heavens (the greater heavenly bodies) shall be shaken : the influences which rule human society shall be disturbed. Others refer the whole to the fall of heathenism with its wor- =!hip of Nature (sun, moon, and stars), but this is less probable, since terrifying occurrences seem to be meant (see Luke xxi. 25, 26). Ver. 30. The sign of the Son of Man in heaven. This points to some unmistakable appearance pre-_ ceding the personal manifestation of Christ. Something like the Star of the wise men, some suppose ; the Fathers thought, a sign of the cross in the heavens ; a luminous appearance visible to all, itself a glory like the Shekinah of old, is the view of many. The important matter is to recognize it when it comes, not to know in ad- vance what it will be. — All the tribes of the earth mourn. All races and peoples shall join in one chorus, first of great and solemn lamenta- tion ; not necessarily of real penitence, though that is not excluded, but rather of terror, occa- sioned by the events which have occurred and the foreboding of what is to follow. Comp. Rev. i. 7 ; also Zech. xii. 10-14, where the families of Israel are represented as mourning. — And they shall see the Son of man coming. This comirg is evidently that referred to in i Thess. iv. 16, at the first resurrection (Rev. xx. 5, 6) ; a compar- ison with Rev. xix. 1 1 ff. suggests that this Ad- vent precedes the millennium, but upon that point there has been much dispute. Certamly nothing is said here of the general judgment, but only of the gathering of Christ's people (ver. 31^^ — On the clouds of heaven. ' In like manner ' as He ascended (Acts i. 9, 11). — With power and great glory, manifested in the establishment of His kingdom on the earth. Some prefer to regard this coming as the beginning of a series of judg- ments afterwards set forth in vers. 45-51 ; chap. XXV., covering the period symbolically set forth in the term ' thousand years ' in Rev. xx. 5, 6 ; but with the exception of the final judgment, all these are represented as occurring before this coming of the Lord. The safest opinion is, that a Personal coming of Christ is here meant, to take place after the times of the Gentiles are ful- filled (Luke xxi. 24), and to be preceded by great catastrophes. Ver. 31. Send forth his angels with a great sound of a trumpet. According to i Thess. iv. 16, the angels and trumpets are distinguished, the latter coming first. The trumpet, used to call assemblies together, refers to some means employed in connection with the actual ' angels ' to gather Christ's people together. This sound of the trumpet is to be distinguished from the great Trumpet of the Judgment day (i Cor. xv. 52 : ' the last trump '), since both this verse and vers. 40, 41, point to a gathering out from the world, while at the great Judgment all are col- lected. — And they shall gather together his elect, the individual believers, over against the organizations which contain or conceal thein. A gathering, either of living and raised believers into one place, or of the saints hitherto scattered among the nations into one organization. It is implied that before that time no one organization will include all true believers. A lesson against sectarian bigotry wherever found. Ver. 32. Now from the fig tree learn the par- able, namely, what follows. — Putteth forth leaves, or ' its leaves.' The blossoms precede the leaves, and when the leaves come, the fruit season is near. Comp. chap. xxi. 19. The cursing of the barren fig tree may be in mind even here. Alford : ' As that, in its judicial unfruitfulness, emblematized the Jewish people, so here the put- ting forth of the fig tree from its state of winter dryness, symbolizes the future reviviscence of that race.' Ver. 33. So ye also. Addressed to the disci- Chap. XXIV. i--si.] THE GOSPEL ACCORDING TO MATTHEW. 199 pies, as representing all Christians. It does not mean that they should live to see what He had predicted ; two of the four certainly died even before the destruction of Jerusalem. — All these things, i. e., the signs mentioned, culminating in thee predicted in ver. 30. — Know that he is nigh. — Christ Himself, since they had asked of His coming (ver. 3). Ver. 34. This generation. Explanations, (i.) ' Generation ' in the literal sense, the reference being to the destruction of Jerusalem. This is opposed by ver. 36, nor is it allowable to accept a double sense in general, and confine this phrase to a single sense. (2. ) ' Generation ' in the sense of ' race,' as often, (a) Applied to the Jewish na- tion, meaning that the Jewish people shall remain until the fulfilment of all these things, and that one of the signs of the final fulfilment, will be a sudden greening of that withered race. This is the most striking and natural view, {b) Ap- plied to the spiritual Israel, the generation of true believers. The single advantage of this is that it extends 'ye,' in ver. 33, to the whole body of believers ; but that would be easily so under- stood without this. — Till all these things, includ- ing apparently both the signs and the coming. — Be done, literally, ' become.' The idea of actual occurrence is the prominent one, not that of ful- filment. Ver. 35. Heaven and earth shall pass away. Not merely a strong asseveration (sooner shall heaven and earth pass away), but also a plain declaration that they shall pass away. Comp. Ps. cii. 26 ; Is. li. 6. The time is not indicated. — But my words shall not pass away. Scoffers imply : Heaven and earth cannot pass away (comp. 2 Pet. iii. 34), but Christ's words are los- ing their force. ' Of this we wait the proof.' ' Not pass away ' means more than ' not remain unfulfilled ; ' the words of Christ will abide as true in the hearts of all His people who look for and haste unto His coming. It is implied that some time will elapse. Ver. 36. But of that day and hour knoweth no one, not even the angels of heaven. The best authorities add : neither the Son, as in Mark xiii. 32. This is implied also in the phrase : but the Father only. Christ did not know the day and hour of His future coming, since ver. 37 shows that this is referred to. The explanations, that Christ did not know this ' officially,' or the sense : did not choose to tell the disciples, are make-shifts. This seems to be a voluntary self- humiliation in knowledge, a part of Christ's emp- tying of Himself (Phil. ii. 8). Christ could, of course, not lay aside, in the incarnation the meta- physical attributes of His Divine nature, such as eternity, but He could, by an act of His will, limit His attributes of power and His knowledge and refrain from their use as far as it was neces- sary for His humiliation. His voluntarily not knowing, or ' sacred unwillingness to know,' the day of judgment during the days of His flesh, is a warning against chronological curiosity and mathematical calculation in the exposition of Scripture prophecy. We cannot know more than Christ Himself chose to know in the state of His humiliation Ver. 37. But as the days of Noah were. The second coming of Christ will be sudden and unex- pected. Our Lord assumes, that there was a flood sent in judgment in the days of Noah. He endorses the history contained in the book of Genesis. Ver. 38. They were eating and drinking, seek- ing their enjoyment, not expecting the catas- trophe. (As they were ' drinking,' it would seem that wine was made before the flood.) The verse does not at all imply that Christ's people are to cease their ordinary employments, in expectation of the coming of Christ. Absorption in theso things is censured. Ver. 39. Knew not. Even after Noah was in the ark, their unbelief continued ; so men will persist in unbelief, despite the fear mentioned in Luke xxi. 24, 25 ; will at least go on as if uncon- cerned. Ver. 40, Then shall two men he in the field. Until that time Christ's people are to be in com- panionship with the world. — One is taken, i. c, gathered as one of the elect (ver. 31). The one ' taken ' is the blessed one. There is no direct allusion to death. This differs from the event referred to in vers. 16-18, where voluntary flight is commanded, and from the judgment (chap. xxv. 31 ff.) where all are gathered. Ver. 41. Two women shall be grinding at the mill. The employment of female slaves. Exod. xi. 5 ; Is. xlvii. 2, etc. Women in the East, one or two together, turn the handmills, having the upper millstone in their hands, and turning it round on the nether one, which is fixed. Ver. 42. Watch therefore. In view of the suddenness and unexpectedness of this coming, ' watch.' Mark : ' watch and pray.' Not, be al- ways expecting what will come unexpectedly, nor be seeking to know what cannot be known, but be always in the state of readiness, because of the uncertainty. Ver. 43. If the master of the house had known, etc. Comp. Obad. 5 ; i Thess. v. i-io ; 2 Pet. iii. 10 ; Rev. iii. 3 ; xvi. 15. The idea of surprise is the main one, as throughout these verses. Watchfulness under uncertainty is constant. The figure has a further application to the hour of death, when for the individual the Lord comes ; and to great catastrophes of judgment upon na- tions. Ver. 44. Therefore be ye also ready. Comp. Luke xxi. 34, 36. To be ready at all is to be ready always. The caution of this passage is not a threatening for the Lord's people. He does not rule them by terror ; those ready find Him a Friend ; only those not ready find His coming as uncomfortable as that of a thief. Vers. 45-51. A parable, though not distinctly marked as such in its form. Comp. the parallel account in Mark xiii. 34-36 ; and similar lan- guage on another occasion in Luke xii. 35-4*3- Such repetitions are not unusual. This passage, closely connected with the second Advent, con- tains instruction for the Church, while waiting for that event. It applies primarily to the Apos- tles (on the former occasion mentioned by Luke, it was called forth by Peter), and thus to all of- ficers in the Church ; but has an important les- son for all Christians. The contrast is between the faithful and the unfaithful servant, with a more extended reference to the latter. Ver. 45. Who then is? A personal question for every believer, but not a discouraging one. — The faithful and wise servant. ' Wise ' (or pru- dent), because ' faithful ' in Christ's service. Faithfulness alone is success. — Whom his Lord set over his household. Mark's account (xiii. 34) represents a number of servants left by the master, each with his appointed work. Here one 200 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 1-13. servant is placed over the whole, as a steward. Ministers of Christ are referred to, since these are elsewhere represented as ' set ' by Him in the Church (i Cor. iv. i, 2 ; xii. 28 ; i Thess. v. 12, 13), but for a specific purpose : to give them their meat (or 'food'), namely, that provided by the Lord, and adapted and necessary for them, in due season. The food is God's word, wliich is to be rightly divided (2 Tim. ii. 15). Ruling is in- cluded only as far as essential for the purposes of teaching. It is the ' faithful servant ' whom the Lord has set over the household. Ver. 47. He will set him over all Ms goods. The servant, faithful up to the unexpected ar- rival of his lord, is rewarded, and is called 'blessed' (ver. 47). The reward is promotion to be possessor of the full inheritance. Comp. Rom. viii. 17 ; also chap. xxv. 21 ; Rev. ii. 26; iii. 21. Alford : ' Each faithful servant shall be over all his master's goods. That promotion shall not be like earthly promotion, wherein the eminence of one excludes that of another, but rather like the diffusion of love, in which, the more each has, the more there is for all.' Ver. 48. But if that evil servant. The form is changed from that in ver. 45, as if to intimate that such cases would readily occur, without need of special inquiry. The verse is a caution to the faithful to persevere, and a warning to those who intrude into the ministry. — Shall say, not openly, for the official position forbids that ; but in his heart, and in his conduct (ver. 49). — My lord de- layeth to come. This implies that a long delay would occur. The servant began well, and still recognizes Christ as His Lord ('my lord'). The spring of all his evil conduct was unbelief ; whether the Lord came sooner or later, his duty remained the same. Ver. 49. Beat his fellow-servants. The faith- ful ones, since the others would join with him. He plays the lord over God's heritage (i Pet. v. 3), abusing instead of nourishing the household (ver. 45). Unfaithfulness to Christ, speedily mani- fests itself in such conduct : censure of others, pride toward others, despotism over others, who are ' fellow-servants.' — Shall eat and drink with the drunken. To show laxity of conduct toward the evil members of the household, and to in- vite the world to help him revel. Beating the fel- low-servants leads to worldliness and immoral- ity. Ver. 50. The lord of that servant. Christ is still ' lord ' of the unfaithful and sinful servant. — Shall come. Doubt of His coming does not hin- der it. — In a day, etc. The unexpected, sudden coming is again brought forward. To the un- faithful our Lord often comes suddenly in this world, to correct while hope of amendment re- ' mains, but ver. 51 refers to something final. Be- fore the Second Advent, when the whole' Church shall be tried as to faithfulness, the coming to in- dividuals is at death. Ver. 51. And shall cut him asunder. An an- cient mode of punishment among the Israelites (i Sam. XV. 33; 2 Sam. xii. 31). Extreme pun- ishment is here meant, but the peculiar expres- sion indicates something further, a fearful separa- ting of the conscience and the conduct, so that the condemning power of the former is a constant scourge against the continued evil of the latter. This will be a terrible element of future retribu- tion. — Appoint his portion with the hypocrites. Such a servant is not necessarily a mere hypo- crite, but his conduct deserves and will receive the punishment allotted to hypocrites. Unfaith- fulness, especially in the ministry, will suffer the worst punishment : the faithful servant was also ' wise ' (ver. 45), the evil servant is most unwise. — Weeping and gnashing of teeth. Comp. chaps. xiii. 42, 50 ; xxv. 30, 41, 46. The future punish- ment is of the same character for all, even though there be degrees of it. This picture of judgment on rulers of the Church comes first. The his- tory of ecclesiastical despotism in every age, and on the smaller as well as the largest scale, abun- dantly shows how needful the warning has been. Chapter XXV. 1-13. TJie Parable of the Ten Virgins. 1 ^ I ^HEN shall the kingdom of heaven be Hkened unto « ten '" ^uUe xix. -I- virgins, which ^ took their lamps, and went forth to meet '^ jlJhnilL'gi 2 *the bridegroom. And five of them were ''wise,^ and five ivere ^^Z'^'^:"^' 3 foolish.3 They that were foolish took their lamps, and took * '= Chap. vu. 4 no oil with them : But the wise took oil in their vessels with '"''''• ^s- 5 their lamps. While ^ the bridegroom ''tarried, they all slum-^^^^ ^^.^. 6 bered and * slept. And*' at midnight there was a cry^ made, ^s- Behold, the bridegroom cometh ;^ go ye out^ to meet him. ^ 6. 7 8 Then all those virgins arose, and -^trimmed their lamps. And the foolish said unto the wise, Give us of your oil ; for our "i- 3s 9 lamps are gone 1° out. But the wise answered, saying, Not so : ^ that 2 foolish 3 wise * For the foolish, when they took their lamps, took 6 Now while " But ^ a cry is 8 ^/^^ ^^^.^ authorities 07nit cometh ' come ye forth 10 o-oino- Chap. XXV. 1-13.] THE GOSPEL ACCORDING TO MATTHEW, lest there be not ^^ enough for us and you : but ^^ go ye rather 10 to them that sell, and buy for yourselves. And while they went ^^ to buy, the bridegroom came ; and ^ they that were ready went in with him to * the marriage : ^* and * the door was 1 1 shut. Afterward came ^^ also the other virgins, saying, * Lord, 12 Lord, open to us. But he answered and said. Verily I say unto 13 you, *I know you not. 'Watch therefore ; for ye know neither^^ the day nor the hour wherein the Son of man cometh.^^ 11 Peradventure there will not be ^- ODiit but ^^ went away ^* marriage-feast ^^ come ^^ not ^■^ tlie best authorities omit wherein the Son of man cometh 201 g Chap. xxiv. 44. h Chap, xxii 2. i Luke xiii. 25 ; comp. chap. vii. 21 k Chap. vii. / Chap, xxiv 42. The Parable of the Ten Virgins. Closely joined to the preceding one. Its leading idea is the readiness of the Church for the coming of the Lord. See the closing exhortation (ver. 13). The last parable applies mainly to rulers, this to the whole Church. Interpreters differ as to the exact time referred to in this and the following parable. Both distinctly point to the coming of Christ, and not to the destruction of Jerusalem ; but is that coming immediately followed by the judgment described in vers. 31-46 ? Some hold that a thousand years will intervene, during which Christ will personally reign on the earth. This is the ' pre-millenial ' view. The other view is that the Second Advent will immediately precede the judg- ment. The numerous intimations that the com- ing of Christ will be preceded by apostasy and catastrophes, when joined with a literal interpre- tation of the prophecy about the ' thousand years ' in Rev. xx. 4-7, oppose the view that this period will precede the ' coming ' spoken of in the last chapter, and alluded to in this parable. The passage in Revelation cannot be discussed here. The ' pre-millenial ' interpretation of this parable involves a number of difhculties. • At the same time, the main point, respecting the position of the Advent of Christ, is more and more accepted. Certainty here is impossible, perhaps undesirable. All calculations or clefinite explanations about the lime and order of these last things, are discour- aged by the whole scope of this discourse. The parable is peculiar to Matthew ; in Luke xii. 36, the sudden return of the Lord to His servants (chap. xxiv. 46-51), is spoken of as a return 'from the wedding ; ' here it is followed by the same thought expanded into a parable. Ver. I. Ttiea- At the period spoken of in the last chapter. The judgment upon those in office, having a more direct application to the Apostles, is mentioned before the judgment upon the peo- ple. But it is not necessarily prior in time. — Ten. The number of completion among the Jews; this number may have been usual in wedding pro- cessions. — Virgins, as representing separation from the world, if any special significance is to be sought. To carry out the apt figure of a wed- ding, this class of persons must be introduced. — Took their lamps. Each had a lamp for herself, probably a torch made by winding rags about a piece of' iron, and fastening it to a thick wooden staff. The oil was poured on the wick, the ves- sel containing the oil not forming a part of the torch or lamp (ver. 4). — And went forth to meet the bridegroom. The best explanation is : that the bridegroom was coming from a distance, be- fore the wedding ; that the virgins went out to meet him to attend him to the wedding at the house of the bride, where the marriage was to take place. Christ, the Bridegroom, comes from a distance, the bride is the Church ; but she is not mentioned here, while the ' virgins ' repre- sent the individuals making up the Church, as do the guests in the parable of the wedding of the king's son (chap. xxii. 1-14). Other views refer this to the procession, after the wedding, to the bridegroom's house, where the closing festivities were held. This accords with Eastern customs, but is far less appropriate. Ver. 2. And five of them were foolish, etc. This equal division may have a meaning. The correct order is transposed in the common version. Vers. 3, 4. For the foolish. The insertion of ' for ' introduces this as an evidence of their folly. — But the wise, provided themselves with oil in the proper vessels. Explanations: (i.) The lamps refer to the outward Christian appearance, the oil to inward spiritual life, the grace of God in the heart. This we prefer. (2.) The lamps represent the human heart, supplied with the oil of the Spirit, the vessels being the whole human nature. (3. ) The lamps mean ' faith ' the oil 'works,' (4.) the lamps 'works,' the oil 'faith.' The latter two are far-fetched. Ver. 5. Now while the bridegroom tarried ; as they were waiting for him ; an allusion to the delay of the Lord. — All slumbered and slept. Sleep overcame them, even while trying to keep awake. This probably refers to a gradual forget- fulness of, or ceasing to expect at once, the com- ing of Christ. It indicates an unconscious giving way to the influence of the world. Christ's com- ing will be unexpected by all, even by those who make calculations about it. Ver. 6. But at midnight. At a late, dark sea- son, the most unsuitable too for the foolish vir- gins to make good their lack. — A cry is made, Behold the bridegroom ! This was usual. A sign of the coming of Christ (chap. xxiv. 30). For the individual, that cry may come at any time. Ver. 7. Arose, and trimmed their lamps, /. e., trimmed the wick and put on fresh oil, so as to make a brilliant flame. ' All ' did this ; the fool ish virgins were not lacking in effort. But mere trimming does little good, if there is no oil. Ver. 8. For our lamps are going out, not 'have gone out.' The trimming of the wick made this apparent. Merely outward Christian appearance will show its insufficiency in the midnight when 202 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 1-30. the Bridegroom comes, yet even then be only ' going out.' — This natural request represents what will occur in various forms in the hour here prefigured. Ver. 9. Peradventure. This was a refusal, though not in form. ' Not so ' is a correct para- phras-e. The reply is not selfish, even in the figure, for it is affirmed : there will not be enough. To have divided the oil would have entirely defeated the purpose of the procession. In that hour each must stand for himself, each having for himself the oil of grace to make his lamp burn brightly. The brightness of the outward life, moreover, is to be a part of the glory of that hour. — Go ye rather to them that sell. This probably refers to the means of grace ; the Scriptures, prayer, the ministry. Some even find here an argument for a set and a paid ministry. Ver. 10. And while they went away to buy. They kept up their endeavor to the very last (see ver. 11), but probably did not get a supply of oil at that late hour. — They that were ready (/. e., the wise virgins) went in with him to the mar- riage feast ; comp. Rev. xxi.x. 7-9 ; xxi. 2. — And the door was shut. No more entrance to the feast. The case of those without ('outer dark- ness ; ' comp. chap. viii. 12) was finally decided. Ver. II. Afterward come also the other vir- gins. The story is carried to its conclusion ; the foolish virgins did not lack persistent effort. We may understand the verse as a mere carrying out of the story, or as showing the persistent appeals of the self-deceived, without regard to time. Comp. chap. vii. 22. The more literal applica- tion is given below. Ver. 12. I know you not. Comp. chap. vii. 23. The refusal is definite and apparently final, ind is the basis for the exhortation which fol- lows. Some of the advocates of the pre-millen- ial view suppose that this refusal excludes only from the millenium, not from the ultimate king- dom of glory in heaven, finding a difference be- tween the phrase here and in chap. vii. 23. They refer the parable, not to the final judgment, but to the coming of the Lord to His personal reign. On this view the lesson respects the blessedness of endurance unto the end, of keeping the light bright for the coming of the Bridegroom, however delayed. The ten virgins represent Gentile con- gregations accompanying the Bride, the Jewish Church. Nor are any of them hypocrites, but all faithful souls bearing their lamps ; the foolish ones, however, making no provision for the supply of the oil of the Spirit, but trusting that the light once burning, would ever burn, neglecting watch- fulness and prayer. As it was, their lamps were only going out (ver. 8), and their effort was too hate for that time. At the general judgment, such will be judged in common with the rest of the dead. To all this it may be objected that the final judgment has already been spoken of in chap. xxiv. 51, and that the exhortation of ver. 13 loses its emphasis, if there is another day of grace for these. Ver. 13. Watch therefore. The same admoni- tion as in chap. xxiv. 42, 44. ' Wherein the Son of man cometh ' is omitted by the best authori- ties. This makes the exhortation more general. The coming of our Lord, in so far as individuals are concerned, is the day of death. Then the door is shut : the door of repentance, of hope, of salvation, shut by Him that shutteth and none can open, ' watch therefore,' that the Christian profession is supplied by the oil of the Spirit, so that His sudden unexpected coming may not find us without oil for our lamps. 14 15 16 Chapter XXV. 14-30. The Parable of the Talents. " I j^OR * the kingdom of heaven ^ is as ^ a man '^ travelling into a JL far^ country, zvlio'^ called his own servants, and delivered unto them his goods. And unto one he gave five '^talents, to an- other two, and ^ to another one ; ^ to every man ^ according to *his several ability ; and straightway "^ took "' his journey. Then ^ he that had^ received the five talents went and traded with the 17 same,^** and made ///^;« ^^ other five talents. And likewise he 18 that Jiad received two, he also ^^ gained other two. But he that had ^ received ^^ one went ^* and digged in the earth, and hid his 19 lord's money. After ^^ a long time the lord of those servants 20 cometh, and •'" reckoneth with them. And so ^^ he that had^ re^ ceived ^'^ five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents : behold, I have 1 For it is ' as 'whe7i ^ going into another * ^jj^n ^i,q s Q^^^f ^^^ ^ each "^ and he went on » straightway » omit had 1" them " omit them 12 j^ Hkg manner he that received the two ^3 itisert the 1* went away " Now after i^ ^,,1^ g^ a Comp. Luke xix. 12-27. b Comp. Mark xiii. 34- c Chap. xxi. 33- d Chap, xviii 24- e Rom. xii. 6; I Cor. xii. 1 1 ; Eph. iv. 7- f Chap, xviii 31. / I Sam. XXV. Chj^v. XXV. 14-30.] THE GOSPEL ACCORDING TO MATTHEW. 203 21 gained beside them five talents more.^" His lord said unto him, Well done, ^/wu ^^ good and faithful servant : ^ thou hast been ^^ -"7^;;; ^^^J faithful over a few things, ''I will make thee ruler 20 over many //chap. xxiv 22 things: enter thou ^^ into the joy of thy lord. He also that had ^ *^' received ^^ two talents came and said, Lord, thou deliveredst unto me two talents : behold, I have gained two other ^i talents 23 beside them.22 His lord said unto him. Well done, good and faithful servant : thou hast been ^^ faithful over a few things, "I will make thee ruler^o over many things : enter thou ^^ into the 24 joy of thy lord. Then he which ^^ had received the one talent came and said, Lord, I knew thee that thou art 'a hard man, reaping where thou hast not sown,^^ and ^"gathering where thou ^ Cmiip.^is. 25 hast not strewed : ^^ And I was ^6 afraid, and went 2' and hid thy 26 talent in the earth : lo, t/iere 'thou hast i/ia^ is thine.^s His 29/ chap.xx.14. lord answered and said unto him, T/iot^ wicked and "* slothful ser- "\^°"^- ™' vant, thou knewest^o that I reap where I sowed not, and gather 27 where I have not strewed :^^ Thou oughtest therefore to have put my money to the exchangers,^^ ^nd ^/len ^^ at my coming I 28 should have received ^^ mine own with usury.^^ Take ^"^ there- fore the talent from him, and give zV unto him which 3' hath ^^ 29 ten talents. " For unto every one that hath shall be given, and " li^ ^zT he shall have abundance : but from him that hath not shall be ^xi\"% 30 taken away even that which he hath.^® And " cast ye ^^ the " vfif. I'i.^^' ^unprofitable servant into outer darkness : " there shall be weep- 10. ing and gnashing of teeth. " gained other five talents ^^ omti thou ^^ wast -" set thee 21 other two ^^ ^w/7 beside them ^^ ^nd he also that 2* didst not sow ^^ didst not scatter ^^ being ^7 j went away 28 lo, thou hast thine own ^9 But his ^° knewest thou 31 I did not scatter ? ^^ bankers ^^ om/^ then 8* received back ^^ interest ^^ Take ye away ^"^ that ^8 even that which he hath shall be taken away ^^ insert out Contents. The close connection of this para- ready for the return of the Lord. The trust in ble with the last is indicated by its opening words, the one case is the same for each servant, here The time is the same, but the two can readily be according to ability; there is a difference in the distinguished : ' The virgins were represented as number of servants, and in the purpose of the waiting iox i\\& Lord, we have here the servants Lord's absence ; the behavior of the wicked ser- working for Him. There the inward spiritual vant is not described in identical terms : the par- rest of the Christian was described ; here his ex- able in Luke applies to official persons; this to all, ternal activity. There, by the end of the foolish even nominal, Christians. virgins, we are warned against declensions and Ver. 14. For it is. The events illustrated in delays, in the inward spiritual life ; here against the previous parable, ' The kingdom of heaven ' sluggishness and sloth in our outward vocation is not specific enough. The omission of ' the Son and work' (Trench). 'There, the foolish virgins of man,' etc. (ver. 13) forbids our supplying 'he failed /r^;« thinking their part too easy — here the is.' — As when a man going into another country, wicked servant fails from thinking his too hard' 'going abroad.' Here Christ is represented as a (Alford). This parable must also be distinguished man of wealth; in Luke as a nobleman gone to from that of the ten pounds {inince) ; Luke xix. receive a kingdom. — His own servants, the pro- 2-27. They were uttered on different occasions fessed followers of Christ, not merely the min- (this on the Mount of Olives just before the cru- istry. —And delivered unto them Ms goods. The cifixion, that in Jericho the week previous) ; with spiritual blessings which are ' his ; ' more general a different purpose ; that to warn against the idea than chap. xxiv. 45, where the office of the min- of the speedy coming of the kingdom of God in a istry is plainly referred to. temporal sense, this to exhort disciples to be Ver. 15. Five talents — two — one. In Luke 204 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 14-30. the trust is the same for each servant. So great a sum as even a single 'talent' (comp. chap, xviii. 24 ) constituted a very valuable trust. The ' jjound ' (of much smaller value) is an official gift; the ' talents,' gifts of the Spirit in different degrees. The greater value of the talent suggests the su- periority of spiritual endowments to merely of- ficial ones. This parable has led to the use of the word ' talent 'to denote natural endowments also. — According to his several ability. Here natural ' talents ' are referred to. Even spiritual gifts are regulated by personal susceptibility and capacity. The ' ability ' is as really but less directly the gift of God. Sufficiently our own to occasion strict responsibility, such ' ability ' is not enough our own to warrant pride. It is here, moreover, ca- pacity for ' spiritual ' gifts. — Went on his journey. The order of the parable is that demanded by its form ; but the Ascension (the departure) pre- ceded the day of Pentecost (the distribution of gifts). This should caution us against theo- ries about the order of events at the coming of Christ. ' Straightway,' owing to a change of reading, must be placed in ver. 16. Vers. 16, 17. The Lord's absence represents in general the period between the Ascension and the second coming of the Lord ; in the case of in- dividuals, the day of death terminates the period of activity. — Straightway (see ver. 15). Each faithful servant began his activity at once ; and each gained a sum equal to that intrusted to him. In the other parable, the gift is the same, the gain varied. Success in official position varies ; but the blessing from faithful use of God's spirit- ual gifts is in direct proportion to those gifts. As applied to us, the talents maybe constantly ^W;/, as well as constantly gaining. Ver. iS. Went away, in carelessness. — Digged in the earth and hid his lord's money. — Not an active ill-doer, like the wicked servant of chap. xxiv. 48, but simply neglectful of the blessing given him. He buried his spiritual gift in wliat is earthly, fleshly ; ' the napkin ' in the other par- able means idleness in office. The man with the one (spiritual) talent is negligent, not because he has little natural capacity, but from envy, or false ideas of human inability (ver. 24), etc. The one talent may represent the general influences of the Spirit of God. In our history as Christians, this one may be changed to five. Ver. 19. Now after a long time. Long in the history of the whole Church, and long enough in the case of individuals, to allow them to make good use of the trust. — Reckoneth with them. The pre-millenial view places this reckoning at the Second Advent, the general judgment occur- ring later. Nothing is said of judgment outside the Church, yet the wicked sei-vant represents one who is not of Christ's people. Ver. 20. I have gained. In addition to and through the talents entrusted. Spiritual gifts are the means of increasing spirituality, yet human effort and responsibility enters. Ver. 21. I will set thee over many things. In the kingdom of glory ; or on the other theory, during the millenium. — Into the joy of thy Lord. In Luke the official position is recognized in the rule over ' ten cities,' etc. ; here the reward has a reference to the personal spiritual life. ' The joy ;' the blessed inheritance which Christ's servants will have with Him. The reference to a ' feast ' seems unnecessa'^y. Ver. 23. Well done. The same commenda- tion for the same faithfulness ; the amount wa.s smaller, but the trust was smaller, the reward was the same also. In spiritual things faithfulness is success. Ver. 24. Lord, I knew thee that thou art a hard man. A common excuse : the master is hard and selfish. Men represent God as demand- ing from them what they cannot perform. In the parable, and in reality, the excuse is inconsistent and self-convicting. — Reaping where thou didst not sow. ' This is man's lie, to encourage him- self in idleness ' (Alford). — Didst not scatter. A repetition of the former thought, the sowing being represented as a scattering to bring into con- trast the gathering into the barn. A reference to ' winnowing ' is less satisfactory. Ver. 25. I was afraid. Both true and false. He had a fear of his lord's punishment, but that did not make him idle. Being afraid of God, is an excuse not a reason, for men's misimprovement of His gifts. The insolent speech shows that the servant did not really regard his master as ' hard.' — Thou hast thine own. — The interest of the money, the profit of his own time and labor, due to the lord, should have been added, before this could be true. Such a closing of accounts with God, is an eternal breach with Him. Ver. 26.- Wicked because slothfuL Neglect is also wickedness. — Knewest thou. A question. Granting that this were the case ; comp. Luke xix. 22 : ' Out of thine own mouth will I con- demn thee.' Ver. 27. Thou oughtest therefore to have put. Lit. ' thrown,' i. e., thrown on the money-table, which required no exertion. — My money. The trust demanded this. — To the bankers ; the Greek word has the same etymology as the Eng- lish one. These probably represent stronger spiritual characters who would have quickened his spirituality. If the ' talents ' be understood as including temporal trusts, such as money, then ' religious and charitable societies,' as Alford sug- gests, fulfil this office. — Mine own with interest. It is implied that the duty, profit, and pleasure of the servant should have been in gaining for the master. The theory of Christianity is, that labor- ing for Christ is not a matter of bargain, but of loving, interested service. When the servant came with a false plea of returning to the master what was justly his, he was condemned on his own showing. Those who treat the service of Christ as a bargain, will be justly condemned. Ver. 28. Take ye away therefore the talent from him. This command will be given, whether the latter be a spiritual or temporal gift. — Give it unto him that hath the ten talents. Comp. Luke xix. 25, where this command is questioned. This act of judgment on the slothful servant be- comes an act of mercy to the faithful one. Ver. 29. For unto every one that hath shall be given. The expression is well-nigh proverbial. Comp. chap. xiii. 12, where it is applied to spirit- ual knowledge (through parables) ; here it refers to the whole spiritual life. It is not a law for conduct between man and man, but of God's dealings in providence and grace. He is the owner, and we the trustees, obligated to serve Him moreover. The principle is not arbitrary, for the trust is proportioned to ' ability,' and the taking away is the result of slothfulness and misuse. The giving is a gracious reward, but always in accordance with the previous develop- ment. Chap. XXV. 31-46.] THE GOSPEL ACCORDING TO MATTHEW. 205 Ver. 30. Comp. chap. viii. 12 ; xxii. 13. An islies his rebellious servants ; here the parable obvious allusion to the Marriage Supper of the closes with the just administration of the land- Lamb, so that this and the preceding parable owner, although the King comes into all the must refer to the same point in the future. In more glorious prominence in the last parable, Luke, the nobleman becomes a king, who pun- ver. 31 ff. ■w Ezek. xxxiv. d Ver. 40; xvii. 16; Is. Chapter XXV. 31-46. The Final yudgmeiit. 'HENi the Son of man shall come in his glory, and all ''f^^/^^'P- the holy "- angels with him, then shall he sit upon the 32 throne of his glory : And before him shall be gathered all ^ na- tions : and * he shall separate them one from another, as a shep- * JJ'^^' '"" 33 herd divideth his '^ sheep* from the goats : And he shall set the ' ,; 34 sheep on his right hand, but the goats on the left. Then shall ^^^^^ ''the King say unto nhem on his right hand, Come, ye blessed ' Rev.^ of ray Father, ^ inherit ^ the kingdom ^ prepared for you * from comp 35 the foundation of the world: For * I was a hungered, and ye <^ iKmg^u^^ gave me meat^: I was thirsty, and ye gave me drink : 4 was a^g-^^^ ...^. 36 stranger, and ye took me in^: * Naked, and ye clothed me: I ^^^.^-/"iiJ; was sick, and ye visited me : ™ I was in prison, and ye came 3^', J^^- "• 37 unto me. Then shall the righteous answer him, saying. Lord, '' ':'^^i^,l^\ when saw we thee a hungered, and fed thee? or thirsty, and Heb'xi.?6. 38 o-ave thee drink.? When ' saw we thee a stranger, and took ' ^m. 35'''''' »- 1 ^ Is Iviii 7 \ 39 thee in } ^ or naked, and clothed tJiee ? Or when ' saw we thee Ezek. xviii. 40 sick, or in prison, and came unto thee.? And the Kmg shall lj-\s,4" T" > J- ' . / Job XXXI. 32 ; answer and say unto them, " Verily I say unto you, Inasmuch Rom. xii. as ye have done ^ it unto one of the least of these ^^ my breth- ;«^2 xim. i. 16. 41 ren, ye have done ^ zV unto me. Then shall he say also unto « see^chap. them on the left hand, "Depart from me, ye cursed," into ^ever- o chap. vH. 42 lasting fire,i2 prepared i3 for ^ the devil and ' his angels : For M / ch^'P-^f • was a hungered, and ye gave me no meat : " I was thirsty, and M->-ki-48, 43 ye gave me no drink: I was a stranger, and ye took me not in:^ ^ fpet.^'i":!; naked, and ye clothed me not : sick, and in prison, and ye vis- , job^x^i. 7. 44 ited me not. Then shall they also answer him,!^ saying. Lord, when saw we thee a hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not « minister unto thee .? ' ^U^; 45 Then shall he answer them, saying, Verily I say unto you, 55..;^Luke Inasmuch as ye did it not to one of the least of these,i*^ ye did 46 it not to 1' me. And these shall go away into " everlasting ^^ « d-- xii-; punishment : but the righteous into ^ life eternal.is ^ ^^°,^: "• ^ 1 Now when '^ The best ajtthorities ojnit holy ^ all the 4 the shepherd separateth the « to eat « to your home T And when » home ^ did i" one of these least of " arcursed ^^ the eternal fire ^^ which is prepared " not to eat ^^ ^^""^ ''"''" " unto one of these least " unto ^^ eternal " eternal life 2o6 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 31-46. Contents We have here a jiicture of the final judgment, ' the end of the woikl ; ' not a par- able, though containing the figure of a shepherd dividing the sh( ep from the goats (vers. 32, 33). The pre-millenial theory places this after the mil- lenium, referring it only to those who were not Christians; 'all the gentiles' (ver. 32). In favor of this are urged, the previous statements about the gathering out of the elect (chap. x.\iv. 31 ; 40, 41), the declarations of i Thess. iv. 16, 17 ; 2 Thess. i. 7-10; Rev. xx. 2-15, the answer of the ' blessed ' in this section (vers. 37-39), which is considered incompatible with a knowledge of Christianitv. the whole judgment being accord- ing to ' works,' without reference to faith. But this involves many difficulties and inconsistencies, e. g., that those represented by the foolish virgins reappear in the judgment ; that during this per- sonal reign bf Christ, the world still remains in ignorance of the simplest gospel truth (see vers. 37-39). There are difficulties on the other side : 1.'. g., how the saints who are to judge the world (l Cor. vi. 2) are themselves brought to this final judgment ; how the millenium, which is to be a time of holiness and peace, can immediately pre- cede the coming of Christ, which is to follow ' tribulation ' (chap. xxiv. 29, 30). It is safest to hold, that an interval of some kind, the character of which is not fully known, will occur between the advent of Christ and the final judgment. That Christians are not included in the latter, is not warranted by the section before us. Many of the materialistic and exclusive notions which have been appended to the pre-millenial view are objectionable and hurtful. — The time when the discourse was uttered should not be lost sight of, in these discussions as to when it will be ful- filled. Jerome says : ' He who was within two days to celebrate the passover and to be crucified, fitly now sets forth the glory of His triumph.' This contrast deepens our view of the divine foresight and majesty of our Lord, and the sub- limity of this description. Ver. 31. Now when the Son of man shall come. An interval is hinted at, but not asserted. — In his glory, Comp. chap. xxiv. 30. The 'great glory ' culminates in ' His glory ' (comp. John xvii. 5). — And all the angels with him. ' All the angels,' — ' all the nations ; ' the former interested and active in the work of man's salva- tion. Comp. Heb. i. 14; Matt. xiii. 40; xxiv. 31 ; Luke xii. 8. It is an objection to the pre- millenial view that it must include the redeemed among these ' angels.' — Sit upon. The sitting expresses finished victory. — The throne of his glory. — More than glorious throne ; ' the throne peculiar to, manifesting, His glory. What and where it will be, we do not know ; nor are these the most important questions. Ver. 32. Shall be gathered. Whether volun- tarily or involuntarily is not stated ; but all sub- mit (Phil. ii. 10). — All the nations, all mankind. The ]3re-millenial view excepts ' the elect,' but of this exception there is here no hint. Even if 'gathered before (chap. xxiv. 31), they may appear again as their Master does, at the public declara- tion of the gracious judgment, indicated by pre- viously gathering them out in the days of tribula- tion. — Shall separate them. A process which is further described. — As the shepherd. Christ is really the Shepherd of all mankind. — Separateth the sheep from the goats, lit. , ' the lambs (gentle, tractable) from the he-goats ' (proverbially wild, intractable, of less value, to which the idea of wantonness, uncleanness may be added). To- gether in the pasture, they are now divided. Ver. 33. The sheep on his right hand, the place of preference. The pre-millenial view re- fers ' the sheep ' to the unconscious Christians among the heathen, hinted at in Rom. ii. 7, 10, including the 'other sheep,' 'not of this fold.' But how unlikely that, in this great jiicture, be- lievers should be excluded, when the term 'sheep ' is appropriated to them so often. Ver. 34. The King. Christ Himself. From this point there is no figure. It is the only time that our Lord thus calls Himself, though He ac- knowledges the title before Pilate (chap, xxvii. II). He is the judge ; comp. Luke xix. 38, and many other passages. — Ye blessed of my Father. Not ' blessed ' now for the first time ; whether believers or unconscious Christians, all the good in them came from the Father, through the Spirit, and for the sake of the Son. God has but one way of blessing. — Inherit the kingdom. Pecul- iarly appropriate to the ' elect,' even were they gathered together before this time. Comp. Rom. viii. 14-17 ; Gal. iv. 6, 7 ; Heb. i. 14. — Prepared for you from the foundation of the world, Christ has gone to prepare a place for His people (John xiv. 2) ; but it was prepared for them from ' the foundation of the world ' (comp. John .xvii. 24). The idea of choosing unto eternal life is plainly implied here, as it is expressed in John vi. 37 ; Rom. viii. 29, 30 ; Eph. i. 11 ; 2 Thess. ii. 13 ; i Pet. i. 2. What follows shows human responsi- bility in the case of all. ' For you ; ' the salva- tion of men was an eternal purpose. Ver. 35. For. The evidence that they are the ' blessed of my Father ; ' since the proceedings are judicial. The real ground lies deeper than the good deeds themselves (see ver. 40). Those addressed had been prepared for the kingdom prepared for them. Such works are the fruit of Divine grace (ver. 34) ; charity is the daughter of faith, and faith is wrought by the Holy Spirit. That ' the verdict turns upon works, and not upon faith,' is no proof that believers are not in- cluded; judgment must in all cases be accord- ing to works, which in Christians are distin- guished, but not divided, from faith. — Hungered, etc. Heubner : ' The acts of love here named are not such as require merely an outlay of money, but such as involve also the sacrifice of time, strength, rest, comfort,' etc. — Stranger. A for- eigner or traveller. In the East such an one was dependent upon private hospitality. Ver. 36. Naked, or, poorly clothed. — Sick — in prison. Healing and release are not men- tioned, these could be rendered by a few only ; but visitation, sympathy, care, which all can give. Vers. 37, 38. Lord, when saw we thee, etc. The language of humility rather than of igno- rance. Care for Christ's brethren, as such, would not be shown by those ignorant of Him. There is nothing in this description, which makes the judgment a terror to Christians. Ver. 40. TJnto one of these least (or, 'these the least') of my brethren, ye did it unto me. This principle is the basis of Christian charity, as of all Christian morality. The prominence given to it shows that real faith in Christ must mani- fest itself in such Christian charity. The early Christians acted at once on this principle. Christ lives again and perpetually in the persons of His people ; as we treat them, we treat Him. All Chaps. XXVI., XXVII.] THE GOSPEL ACCORDING TO MATTHEW. 207 men are to be treated thus, because possible brethren of Christ. Some suppose that the saints appear with Christ as judges ; hence the expres- sion, ' these my brethren.' But no theory need exclude the pleasing thought that some may have unconsciously been 'blessed by the Father,' with love in their hearts, feeling its way to Him who is Love, through acts of charity to men, even while Christ has not been made known to them. Ver. 41. Accursed. 'Of my Father' (ver. 34) is omitted, for though the curse comes from God, it is through their own fault. — Which is prepared ; ' from the foundation of the world ' is not added, but for the devil and his angels, prepared for him as a devil (his personal existence being evidently assumed). All these differences show that God is ever merciful, and that the punishment on those ' accursed ' is a just one, that they go to torment prepared for the devil and his angels, because they have prepared themselves for it. — That the word eternal means never-ending, scarcely admits of a doubt ; it is used in ver. 46 of the life of the righteous (see below). The word fire may not be literal, but whatever the punishment previous to the general judgment, after that the bodies of the wicked, then raised, shall partake in it ; and this is not obscurely hinted here. Vers. 42, 43. For. The evidence of their state of heart follows. Only sins of omission are men- tioned ; the absence of good works, the destitu- tion of love, or the dominion of selfishness is suf- ficient, even without positive crimes, to exclude from heaven. Ver. 44. When saw we thee, etc. A self- righteous plea of ignorance, implying that they would have done such good works, had they seen Him. The answer of the Lord in ver. 45, re- peats the principle of ver. 40. Many fancy they would do good to Christ, who fail to see Him in the person of His followers ; and the deceitful fancy often continues until the day of retribution. Ver. 46. Into eternal punishment. The op- posite is eternal life, both never ending, the Greek word being the same. In the New Testa- ment it is used fifty-nine times of the happiness of the righteous, of God's existence, or of the Church and the Messiah's kingdom, in seven of the future punishment of the wicked. If the former end, then the latter may. The word ' pun- ishment ' expresses positive misery, not ' annihi- lation ; ' especially ' life,' the contrasted expres- sion, means here far more than mere continued e.xistence. Endless and boundless life is con- trasted with endless and boundless misery. The two facts, one transcendently glorious, the other unspeakably awful, are revealed : the details, blissful and terrible alike, are wisely withheld. Enough is known to enforce all needed practical lessons. Chapters XXVI., XXVII. The Date of the Lord's Supper. The point of difficulty is the day of the month. Our Lord died on Friday, but from very early times there has been a dispute whether this Friday was the 15th of Nisan, or the 14th. The former view places the institution of the Lord's Supper at the regular time of eating the Passover, on the 14th in the evening (Exod. xii. 6, 8 ; xxiii. 5), the cru- cifixion taking place on the 15th, the first feast day, though not ' the first day of unleavened bread,' since the leaven was removed on the 14th (Exod. xii. iS, 19). The other • view is, that Christ died on the 14th, at the time when the Paschal Lamb should be slain (after three o'clock in the afternoon), hence that the Last Supper was eaten a day before the regular time for the Passover feast. Reasons for preferring the former view : — 1. The accounts given in the first three Gospels undoubtedly make the impression that the Lord's Supper was instituted during a Passover feast at the regular time. They all speak of it as ' the passover,' and Mark says (xiv. 12) that it was the day ' when they killed ' (or ' were wont to kill') 'the passover,' while Luke (xxii. 7) re- marks : ' when the passover must be Jesses of His Divine glory on the Mount, were chosen to witness His human an- guish in the valley. Yet they did not witness it (ver. 40). Their nearness seems to have been in some way a comfort to Him, though they could not help Him. — And began to be sorrowful and sore troubled. Two ideas : first, that He was troubled with woe that falls upon Him ; second, that He felt forsaken, had a weight of trouble that drove Him into solitude. Ver. 38. My soul is exceeding sorrowful. Comp. John xii. 27. A sufferer all His life. His sufferings now increased, even unto death. His human body would have given way under the sorrow of His human soul, had not strength been imparted by the ministrations of an angel (Luke .xxii. 43). Soul and body interacted in Him as in us. Luke (xxii. 44) narrates more particularly the physical effects of this agony. — Tarry ye here and watch with me. He would have friends near Him, but does not say : Pray with me ; in this conflict He must be alone. His command was not merelv to keep awake out of sympathy with Him, but to be on their guard against coming dangers. Even then He showed care for them. Ver. 39. And he went forward a little. 'About a stone's cast' (Luke xxii. 41), since that seems to refer to this second withdrawal. Into the Holy of Holies He goes alone. Luke, a physi- cian, gives more vivid statements. — Fell on his face. Luke : ' kneeled down.' Kneeling and pros- tration were scarcely distinguished in the east. — If it is possible. Mark (xiv. 36) : 'Abba, Father, all things are possible unto thee ; ' Luke (.xxii. 42) : 'if thou be willing.' The bitterness of this cup was so great, that He desired its removal, but even this desire was subordinated to the holy will of His Father. — This cup, (Comp. chap. x.x. 22.) All His sufferings, including the spe- cific sorrow of that hour. Hope of relief re- mains in our anguish ; but He foreknew all. All the predictions our Lord had previously made and the events of the same evening, show that it was not merely a fear of death. — Pass away from me. God answered the prayer by giving Him strength to drink it. The removal of the suffering was not ' possible.' The sor- 2l8 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 31-46. rows were necessary, not for Him, but for us. — Not as I will, but as thou wilt. In this real struggle, His wi/l was still fixed in its obedience to that of His Father. As the God-man He fore- knew all the bitterness of the cup, and His hu- man will desired relief, but that will was over- ruled by the Divine purpose, which coincided with His Father's will and led to submission. Ver. 40. Sleeping. Not sound asleep, as we infer from ver. 43, but in a dozing, drowsy state. Excessive sorrow has this result (comp. Luke xxii. 45). Spiritual influences, too, exhaust the body. Their drowsiness does not prove insen- sibility ; they had, however, been warned to watch. — Unto Peter, who had promised most. — What, or ' so then.' This indicates disappoint- ment, if not displeasure. His chosen friends had failed to comfort Him in this crisis. Ver. 41. Watch and pray. The care for them, which was involved in the rebuke even, now be- comes most prominent. They needed then, and, as the original implies \«hat is habitual, always to watch, to be on their guard, as well as to pray. And that for themselves : that ye enter not into temptation. This includes an entertaining of the temptation. Others explain it : a temptation greater than ye can bear. Luke, whose account is at this point more condensed, inserts this ad- monition in a different place (xxii. 40, 46). — The spirit indeed is willing, but the flesh is weak. ' The spirit,' /. e., the human spirit, but only as quickened by the Holy Spirit. Of itself it could have no such willingness. In the Epistles the word ' flesh ' generally means the whole depraved condition of man ; but here, where it is con- trasted with the human spirit, it probably refers to the material part of man's nature. The human spirit (when acted upon by the Holy Spirit), is willing to do the present duty, but the flesh, the body, which is weak (and weakened through sin), hinders and often produces failure. That was the case with the disciples. Nor is an applica- tion to our Lord forbidden. In Him, though weighed down by sorrow, so that the flesh almost gave way to death in its weakness (' even unto death '), the willingness of the spirit triumphed. Possibly there is a hint of the conflict in believers between the ' spirit ' and the depraved nature ('flesh'), even though in this case its actings were through the weary body. Ver. 42. Again a second time. Mark (xiv. 39) : ' spake the same words.' The prayer is substantially the same, but the form indicates more fully the resignation and self-sacrifice : the cup had not passed away, He must drink it, and He says : Thy will be done. Ver. 43. For their eyes were heavy. Drow- siness, not deep sleep, is meant ; Mark adds (xiv. 40): 'and they knew not what they should answer Him.' Ver. 44. The third time, sa3dng again the same words. Now full strength came to enable Him to meet the sufferings before Him. Ver. 45. Sleep on now. Not ' do ye still sleep ?' but a permission, /. e., Sleep on now, if you can. It is not ironical ; the circumstances forbid that. They could not take their rest, for the betrayer was coming. — Behold, the hour is at hand. The hour of His enemies, the hour of darkness (Luke xxii. 53), but with special refer- ence to the approach of the betrayer. It is not certain that the band of Judas had already ap- peared. — Is betrayed into the hands of sinners. Our Lord had predicted (chap. xx. i8, 19), that He would be delivered to the chief priests and Gentiles ; ' sinners ' here includes both. There is special significance in the choice of this word at such a time. Ver. 46. Arise, /. e., rouse yourselves, not sim- ply, stand up. — Let us be going. Both expres- sions imply haste, not necessarily terror. The conflict is over, the spirit of submission reigns ; yet He is anxious that the trial of the moment of His betrayal should be over. His advancing to meet His betrayer may have been to rejoin and protect the eight disciples at the entrance of the garden. — Behold, etc. The band of Judas now appears. The Conflict in Gethsemane. This conflict presents our Lord in the reality of His manhood, in weakness and humiliation, but it is impossible to account for it unless we admit His Divine nature. (Hence there is no reason for supposing that John omits it because it presents the human weakness of our Lord ; especially as John himself frequently alludes to such weakness.) Had He been a mere man, His knowledge of the sufferings before Him could not have been sufiicient to cause such sor- row. The human fear of death will not explain it. The conflict of desire and will in Him shows a higher will than mere men have, a will which was so controlled in its ruling purpose, that even the first prayer (ver. 39) breathed entire submis- sion. Our Lord, as a real man, was capable of such a conflict. But it took place after the se- renity of the Last Supper and before the sub- lime submission in the palace and judgment hall. The conflict therefore seems to be a specific agony of itself ; tlje sorrow and grief was not about the future merely, but in and of that hour, though not to be accounted for by the merely human influences which would then affect Him. There was resting upon Him a sense of the world's sin, which He was bearing, a suffering for us, probably conjoined with the fiercest as- saults of Satan. Otherwise, in this hour this Person, so powerful, so holy, seems to fall be- low the heroism of martyrs in His own cause. The language of His prayers shows that His sor- row did not spring from His own life, His mem- ories or His fears, but was either sent directly from God, or purposely permitted by God. This involves the vicarious nature of the conflict. The agony was a bearing of the weight and sor- row of our sins, in loneliness, in anguish of soul threatening to crush His body, yet borne tri- umphantly, because in submission to His Fath- er's will. Three times our Lord appeals to that will, as purposing His anguish ; that purpose of God in regard to the loveliest, best of men, can be reconciled with justice and goodness in God in but one way : that which exalts His grace to us. Our Lord suffered anguish of soul for sin, that it might never rest on us. To deny this is in effect, not only to charge our Lord with undue weakness, but to charge God with needless cru- elty. Chap. XXVI. 47-56.] THE GOSPEL ACCORDING TO MATTHEW. 219 Chapter XXVI. 47-56. The Betrayal. 47 " A ND while he yet spake, lo, * Judas, one of the twelve,'' ^''o-'lukb ■l\. came, and with him a great multitude with swords and joHN'*rvm' 48 staves,^ from the chief priests and elders of the people. Now ^^g^g'^g^ ^^ he that betrayed him gave them a sign, saying. Whomsoever I 49 shall kiss, that same ^ is he ; hold him fast.^ And forthwith ■* he came to Jesus, and said. Hail, '^ Master : ^ and kissed him. ^.^^'■- ^s- 50 And Jesus said unto him, '^ Friend, wherefore art thou come .■' *^ '^^ See chap •f ■> ' '_ XX. 13. Then came they, and laid hands ^ on Jesus, and took him. t;i And, behold, * one of them which * were with Jesus stretched ^ ^"^p-J""^" •J ' ^ J XVlll. 10. out Jiis hand, and drew ■''his sword, and struck a^ servant of the-^^g"''^ """■ 52 high priest, and smote ^° off his ear. Then said ^^ Jesus unto him, Put up again thy sword into his ^^ place : for ^all they that^ ^en.ix. 6-, 53 take the sword shall perish with the sword. Thinkest thou that I cannot now ^^ pray to my Father, and he shall presently ^^ 54 give me ^^ '* more than twelve 'legions of angels } But ^^ *how h Comp.Dan. then shall ^' the Scriptures be fulfilled, 'that thus it must be .-* iv- "•' ^ i Mark v. 9, ^i; In that same ^ hour said Jesus to the multitudes. Are ye come 's.; Luke -^ -^ •' -' vm. 30. out as against a thief ^^ with swords and staves ^ for to take ^^ f see ^'^'■- .2.4- '-' I rs. Ixxxvin. me .'' I "* sat daily with you ^"^ " teaching in the temple,^^ and ye ^^'S; is.iiu. 56 laid no hold on me.^'^ But all this was done,^^ that the Scrip- '^V^^- ■■ . ' 1 ;« L,uke 11. 46; tures of the prophets might be fulfilled. 'Then all the disciples „ Markxii'.ss'; forsook him, and fled. ^ .clubs 2 oDiit same ^ take him ^ straightway ^ Rabbi 6 Do that for which thou art come ! """■ '"• ■^ their hands ^ that ^ smote the 1° took ^i saith ^^ its ^^ omit now ^* even now ^^ send to my aid ^^ otnit But ^'^ should ^^ robber ^® to seize ^° o}?iit with you ^i jn the temple teaching ^ took me not -^ hath come to pass All the Evangelists narrate this occurrence priest (ver. 51) and, in all probability, some fanat- with interesting variety in details, showing their ical chief-priests and elders also (Luke xxii. 52), entire independence. It shows the glory and who wished to witness the religious ( ! ) cap- majesty of our Lord even in such an hour ; the ture. — With swords and clubs ; the latter in the reference to the fulfilment of the Scriptures hands of the rabble accompanying the armed (vers. 54-56) confirms the view that the preced- soldiers. The size of the crowd may have been ing conflict was proposed and permitted by God. a recognition of our Lord's power or designed to Ver. 47. Judas knew the place. He had prob- produce the impression on Pilate that some great ably represented to the rulers the ease with plot was to be crushed, and on the people that which our Lord could now be taken, and over- Jesus was a great criminal. They had lanterns ruled their decision to wait (ver. 5). This haste and torches (John xviii. 3), for although the moon favors the view that avarice was his leading was full, they expected to take Him in a deep motive. — One of the twelve. Usually thus valley, where these might be needed. — From the termed ; here the phrase em])hasizes the treach- chief-priests and elders of the people, the na- ery. — "With Mm a great multitude. Composed tional authorities, at whose wish the Roman au- of a detachment of the Roman cohort stationed thorities acted. in the castle Antonia (John xviii. 3, 12; 'the Ver. 48. Gave them a sign, previously agreed band'); of the Jewish temple-watch (Luke xxii. upon; comp. Mark xiv. 44, 'had given.' — 52 ; ' the captains of the temple ') ; of others, Whomsoever I shall kiss. The kiss among the including servants and dependents of the high- ancients was a sign of affectionate and cordial Luke xix. 47: xxi. 37; John vii. 28; 220 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 47-56. intimacy, and particularly a token of fidelity, Gen. xxix. ii. — Take Mm. Judas may have feared He might still elude them, either by some exercise of His acknowledged power, or, more probably, with the help of His disciples. If the incidents mentioned by John (xviii. 4-9) took place, as is probable, on the lirst appearance of the crowd, most of those present already knew which was Jesus. But the signal agreed upon would be necessary to point Him out to the Roman soldiers, who might not have understood the con- versation or had orders to act upon this sign. Our Lord had probably rejoined the other disciples. Ver. 49. And straightway. John xviii. 5, in- dicates that Judas appeared at first as if not directly belonging to the crowd, but soon moved in advance of them, as they fell back. He was probably excited as well as dissembling. — Hail, Rabbi. A deceitful address. — Kissed him. A stronger word than that used in the last verse (so in Mark's account). Meyer : 'The sign was the simple kissing ; but the performance was more emphatic, a caressing, corresponding with the purpose of Judas to make sure, and with the excitement of his feelings.' Ver. 50. Friend. Comp. chap. xx. 13. A term of civility, though not necessarily of friendship. Our Lord did not turn away, in holy indignation, from this Judas kiss. His meekness and gentle- ness under the greatest provocation, surpasses even the standard which He holds up for His disciples ; Matt. v. 39. — Do that for which thou art come ! A slight change of reading makes the common translation incorrect. The expression is elliptical, and may be either an exclamation or a question : 'Is it this for which thou art come ? ' The former accords much better with the emotion natural at such a time. In any case it is a stinging rebuke to Judas. — Laid their hands, etc. This does not imply undue violence. He was probably not bound until afterwards (comp. John xviii. 12). Ver. 51. One of them. Peter, as was well known (John xviii. 26), but only John gives the name. — Drew his sword. According to Luke (xxii. 49) the question was first asked : ' Shall we smite with the sword .'' ' Peter did not wait for the answer. They had two swords (Luke xxii. 38), whoever had the other one was not so rash. — The servant of the high-priest. Named ' Malchus ; ' John xviii. 10. — His ear. The ' right ear' (Luke and John). Peter was no swords- man, for he missed his blow. In any case carnal weapons used in Christ's cause deprive His op- ponents of 'ears,' i. e., of willingness to listen to the truth. Christ's grace may restore this willingness, as it healed this ear. The healing is mentioned by Luke (the physician) only. The double effect of Peter's rashness, damage to Mal- chus and danger to himself, were thus removed. Ver. 52. Thy sword ; not mine ! — Into its place, /. e., the sheath (John xviii. 11). Peter was still standing with drawn sword. — For all they that take the sword. A general proposition in regard to unwarranted recourse to measures of violence. — Shall perish with the sword. The special reference is to Peter. In taking the sword he had been imprudent, and exposed him- self to a superior force ; had been revolutionary, for these came with authority ; had been cruel, for the mutilation of a human being in a spiritual cause is uncalled for. His life would have been for- feited to the sword, had not our Lord interfered and removed the effects of his blow. Any special application to the armed band who came to take Him seems unlikely. But as a rule, the violent perish violently. The circumstances of this oc- casion (Peter trying to kill, and the band repre- senting authority, even though abused), as well as a comparison with Gen. ix. 6 ; Rom. xiii. 4, warrant an application to the justice of capital punishment for murder. The great lesson is : The Church, a spiritual body, may use spiritual weapons only (comp. 2 Cor. x. 3, 4) ; never carnal and violent measures. Ver. 53. Or thinkest thou. An appeal to Peter's faith, and also a declaration of power and an exhibition of patience. — Even now, at this crisis when all seems to be lost. — Twelve legions. He numbers His hosts by ' legions,' as did the Romans (in whose hands he was). A legion in- cluded more than si.x thousand men. ' Twelve ; ' probably in allusion to the twelve persons (Him- self and the eleven) opposed to this midnight band ; a legion for each ; a mighty host, all-suf- ficient to help them. Peter is rebuked, not for distrust of God's power, but for using force. Were that necessary, it would have come in an- swer to prayer. Christ, in mercy to men, chose to gain His victory by suffering and long-suffer- ing. When force is needed, Christ will appear with the angels (chap. xxv. 31). Before that time, every use of it tends only to evil. Violence against the conscience, as well as against the body, reacts upon those employing it. Ver. 54. How then, if I should invoke this aid, which I might do, should the Scriptures be fulfilled'? Our Lord shows His patience and submission ; even while asserting His majesty. — That thus it must be. According to the counsel of God, for the salvation of a sinful world, as declared in the Scriptures, the Messiah ' must ' suffer : that suffering must be ' thus ' brought about. Our Lord's death could not be incidental or accidental. He 'must' suffer (comp. ver. 56; Luke xxiv. 26). This declaration also contained consolation for His terrified disciples. Ver. 55. Multitudes. Especially the rulers and temple-guards (Luke xxii. 52). Mark (xiv. 48) says ' answers,' /. e., to their actions, not their words. He was probably bound, at this time, but His protest does not imply a desire to resist. — As against a robber, not 'a thief,' against whom no such display of force would be needed. — Sat. Unmolested and unlike a robber. — Daily. From day to day, as during the past week. — In the temple, the most public place in Jerusalem. — Teaching. Not unobserved, so that you needed to seek me ; nor yet riotous or rob- bing, as your present conduct implies. — And ye took me not. They dared not (chap. xxi. 46) ; the method now adopted showed the malignity of an evil conscience, and also a deceitful purpose to turn the current against Him. Ver. 56. But all this hath come to pass. The words of our Lord. Mark gives a briefer form of the same thought ; Luke, another expression, supplementing this : ' but this is your hour, and the power of darkness.' This word of our Lord is therefore His final surrender of Himself to death ; a willing offering of Himself for others, in accordance with the purpose of a merciful God. — Then all the disciples forsook him. All who had joined with Peter in his protestation (ver. 35). This forsaking is connected with the last word of our Lord. He says He submits, Chap. XXVI. 57-68.] THE GOSPEL ACCORDING TO MATTHEW. 221 their courage fails them. Only after Christ died Lord, other disciples, as Nicodemus and Joseph fo? men, could men die for Him. -And fled, of Arimathea, took a more decided stand for Not absolutely. See Mark xiv. 51 ; Luke x.xii. 54 ; Him. The Church can never fail ; new Chris- John xviii. 15. When the eleven forsook the tians take the place of the old ones. Chapter XXVI. 57-68. Jesus before Caiaphas. 57 A ND « they that had laid hold on 1 Jesus * led him away ' to - L"'^« '"" /\ ^ Caiaphas the high priest, where the scribes and the ^ * f^^^y^f^;. :;8 elders were assembled.^ But ' Peter followed him afar off unto ^g^',';/'; '^' -^ ,. •.•i„.i c Acts XVI. 40. See V Comj xviii. See V ■ Chaf t»»i ^>*« , - cj - r 1 • John vii. 60 him to death; But found none: yea, Uhough many false wit- 3-;,...45, ^46 ; , . , 'i-U 3 4-1 <^ Acts XVI. 4c •^ the hio-h oriest's palace * and went ^ m, and sat with " the ser- ^ see ver. 3. or r ,.,. Ill 1^ Comp. John vants 6 to see the end. Now the chief priests, and eiders, and xviii. 15- ' • T 4- 8 / See ver. 3. all the " council," sought false witness against Jesus, to » P^^ ^ fhap. v..2s mm ^^ -~ , ^ - 2 r 1 xviii. 3, eic. i nesses came, 7^/ found they none.* At the last came ^wo false xix.6;^Acts 61 witnesses,io And said. This fellow " said, ' I am able to destroy h Seejchap. 62 the temple of God, and to build it "'in three days. And the ^- ps- x-^i. high priest arose,i2 and said unto him, Answerest thou noth- ^^ '^^^^^ ^.^ 63 ing? what is it which^'^ these witness against thee.? But ^ j5;^_^ ., ^^ "Jesus held his peace. "And the high priest answered and '«^see^|-p. said 1^ unto him, ^ I adjure thee by '^he living God, that thou « ^^^^ J'^^^J^ 6a tell us whether thou be the Christ, the Son of God. Jesus iii.'g.^^"']" ' , 1 1 K T 4. , , " Comp. Luke saith unto him, 'Thou hast said : nevertheless 1^ I say unto you, xxii. 67-71. Hereafter ^^ 'shall ye see the Son of man sitting 'on the right v. .; iSam. ■^^^ ^ -' 1 T r 1 T^U XIV. 24, 26. 65 hand of power, and ' coming in ^^ the clouds of heaven, i hen q see chap. the high priest 'rent his clothes, saying. He hath spoken bias- -gven^^s phemy ; what further need have we of witnesses .? behold, now ^ -;v- 30^.^ 66 ye have heard his i^ blasphemy. What think ye.? They an- 6; Acts xiv. 67 swered and said, He is guilty of death. Then "did they spit "^tp.-^U in his face, and buffeted 20 him ; " and others ^i - smote him with 3°; Mark x. 68 the palms of their hands, Saying, Prophesy unto us, thou -^-;;p^L;,f . , 1 ^ 9<) 4.1 •! • "^ Chap. v. 39. Christ, Who is he that smote 22 thee .-" I had taken ^ omit the « g^^^'f^^ together 4 the court of the high priest ^ entered , ?T -if V the chief priests and the whole council Mhat they migh 9 The best authorities read, And they found it not, though many false wit- nesses came. r 1 • \ w But afterward came two (the best authorities omit false witnesses) II man '^ stood up '^ what do " the high priest said 15 moreover ^® From henceforth ^'^ at on 19 moreover ^^ ^^^^^ ^^ ^^^^^ ,., ^^^^^,^ Thf Three Triats These seem to have went into the palace. It was not formal, no wit- belnthreJTdi'S examinations of our Lord, nesses having been called, but rather an attempt (O An examination before Annas, who, al- to ensnare our Lord m His o^^n word., tho Jh deposed, was considered the real high- (2.) The night examination be ore Camphas pries? by he J^ws, while thev were obliged to mentioned in his section Th's ^^as gma^ in recoirnizl Caiaphas This is mentioned bv John accordance with his otticial charactei Caiaphas only^aohiS 13 15, etc.), who followed and the son-in-law of Annas, probably Ined in the 222 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 57-^ same palace with him. This would obviate the difficulties arising from the views of the Jews and the autho»ity of the Romans. The guard seems to have remained in the same palace court during both examinations. {3.)" In the morning of Friday the final and formal examination before the Sanhedrin (chap, xxvii. I, 2 ; Mark xv. i ; Luke xxii. 66j. Mat- thew and Mark give the details of the second ex- amination, Luke of the third, John of the first. Peter's denials occurred during the period from the first to the close of the second examination. John's account shows this. The other Evangel- ists treat that subject as a whole, hence Matthew and Mark put it after, and Luke before the ex- amination. A threefold examination by the sec- ular authorities succeeded on Friday morning. These repeated trials were probably caused by a consciousness of the groundlessness of the whole proceeding. Ver. 57. To Caiaphas the high priest. Ap- pointed by the Romans, Annas having been de- posed, as frequently occurred (comp. ver. 8). — Where the scribes and elders were gathered to- gether. Mark inserts ' the chief-priests,' indicat- ing a meeting of the Sanhedrin or council (ver. 59). The examination before Annas would al- low time for them to come together. But it was not the final assemblage of that body (see chap. xxvii. I, 2 ; Luke xxii. 66-71). Ver. 58. Peter followed afar off. Not out of curiosity, yet like a mere spectator. Such follow- ing leads to danger, not to victory. — Unto the court of the high priest. Not the ' palace ' (comp. ver. 3), but the area enclosed by the build- ing (which may not have been a ' palace '). The entrance to this was through the 'porch' (ver. 71 ; Mark xiv. 68). A fire was soon kindled in the court. — Entered in. John (xviii. 15, 16) tells that he himself, as an acquaintance of the high priest, went in, while Peter stood without ; the former procured admission for the latter. The first denial occurred about this time (see next sec- tion).— And sat with the officers. Those who had been engaged in the capture (see ver. 47). He remained there for some time, from about midnight to cock crowing (three o'clock). — To see the end. The fire was kindled in the courtyard of the house where Annas lived (according to John), and Mark and Luke, who tell of the ex- .amination before Caiaphas, refer to Peter's warming himself there. Annas and Caiaphas therefore probably lived in the same house. Ver. 59. The whole council. The Sanhedrin, Joseph of Arimathea and Nicodemus were prob- -ably absent (Luke xxiii. 51), since their opposi- tion would have been in vain (comp. John vii. 50 ; ix. 22). It was not the first time this body had consulted against Him. See John vii. 45-53 ; ix. 22; xi. 57; xii. ID. — Sought false witness. Knowing that true witness could not be had, they actually sought ' false witness.' Such a sin is greatest in judges. Ver. 60. And found it not, /. e., to answer their purpose. — Many false witnesses came, as was natural ; but two witnesses to one specific point were required (Numb. xxxv. 30; Deut. xvii. 6; xix. 15). — Afterward; after numerous vain attempts to find two, even apparently con- cordant, witnesses. — Two. The smallest num- ber requisite. Ver. 61. This man. ' Fellow ' conveys a sneer, not contained in the original. — Said; see John ii. 19, for what our Lord really said. — I am able to destroy the temple, etc. The testimony as re- corded by Mark (xiv. 58) differs in form, but the same Evangelist says (ver. 59) their witness did not agree. Differing in minor circumstances, they probably agreed in making the saying one derogatory to the temple. Such were regarded as blasphemous by the Jews (Acts vi. 13) ; the temple being the symbol of their religion. The witnesses were probably guilty of wilful misin- terpretation. The Sanhedrin knew what the true sense of the words was (chap, xxvii. 63), and the witnesses were probably fully aware of it. Our Lord's zeal in cleansing the temple (chap. xxi. 12, 13) should have been an evidence to all that He would not speak slightingly of it. Besides, if they supposed He meant the temple in Jeru- salem, they heard His promise of restoring it, which could not imply hostility to the temple itself. The words of our Lord are a prophecy of His death, and yet of His ultimate victory ; this, in their blindness and fanaticism they could make a ground for condemnation. Ver. 62. And the high priest stood up. With a show of holy horror. — Answerest thou noth- ing? Silence would be a contempt of important testimony. — What do these witness against thee ? Is it true or false 'i if true, what is its meaning ? To make but one question of the high-priest's language does not suit the vehe- mence natural to the occasion. Ver. 63. But Jesus held his peace. Before Annas He had spoken (John xviii. 19-23), but that was not an official hearing. Here under false witness and reproach He (as before Herod) is silent, in patience and confidence of victory. The testimony was false in fact, even if partially true in form. An answer would have involved an explanation, which his opposers either knew already or were too hostile to accept. The si- lence does not, as early interpreters thought, point to our silence before the judgment seat of God, had He not taken our place and been silent before His judges ; for His silence led to their greater judgment and self-condemnation. His claim to be the Messiah was the ground of their hostility and also the only ground on which they could demand His death. His silence implied this, and served to bring the whole matter to an issue. — And the high-priest said. Our Lord's silence compels the abandonment of the subter- fuge. Vet the deceitfulness remained. They would not believe Him, as He afterwards told them (Luke xxii. 67). They merely offered the alternative of a conviction as a blasphemer or an impostor. — I adjure thee, etc. Gen. xxiv. 3 ; 2 Chron. xxxvi. 13. When a judge used this for- mula, the simple answer yea or nay, made it the regular oath of the witness. — By the living God. In His presence, a witness and judge of the an- swer. — The Christ, the Son of God^ The latter term probably meant more than the former. Mark xiv. 61, and the question at the third exam- ination (Luke xxii. 67, 70), indicate that Caia phas used it in a sense similar to that we now attach to it. ' He and the Sanhedrin wittingly attached to it the peculiar meaning which, on previous occasions, had been such an offence to them (John v. 18 ; x. 33) ; and Jesus, fully uli- derstanding their object, gave a most emphatic affirmation to their inquiry. Of all the testimo- nies in favor of the divinity of Christ, this is the most clear and definite ' (Gerlach). Chap. XXVI. 57-75.] THE GOSPEL ACCORDING TO MATTHEW. 223 Ver. 64. Jesus saith. Put upon judicial oath our Lord replies. To be silent would be con- strued as a confession that He was not the Mes- siah. — Thou hast said. An affirmative answer (Mark xiv. 62: 'lam'). This calm response, drawn out by the oath, is a public declaration of His Messiahship. It ensured His death, but laid full responsibility upon them. The Faithful Witness (Rev. i.) did not falter or fail. — More- over, not ' nevertheless.' Over and above the confession, which they would not believe. His glory would appear to them as a sign of its truth. He was conscious of His glory in the moment of His condemnation, in His deepest humiliation. This declaration would be a warning to any not hardened in their opposition, but to most, if not all, it was a prophecy of judgment. — From henceforth shall ye see. Not simply at some time ' hereafter,' but in all the future. Christ's glorification began as soon as their proceedings against him were finished, and in such a way as to make the Jewish people see His power. The prophecy has been fulfilled ever since. — Sitting as they now sat to judge Him, with a reference to the quiet confidence of His future position in glory. — At the right hand, i. e., the place of honor. — Of power, /. e., of God, who is Al- mighty. This expression is used in contrast with His present weakness. The whole alludes to Ps. ex. I, which He had quoted to them in the last encounter (chap. xxii. 44). — And coming on the clouds of heaven. ' The sign from heaven ' they had demanded (Mark viii. 11). This refers to Christ's final appearing, but may include His coming to judgment on the Jewish people, at the destruction of Jerusalem. Ver. 65. Then the high-priest rent his clothes, his upper-garment, not the high-priestly robe, which was worn only in the temple. Rending the clothes was a sign of mourning or of indig- nation (Acts xiv. 14), but in the former sense was forbidden to the high-priest (Lev. x, 6; xxi. lo). Instances of the high-priests using this sign of indignation occur in the first Book of the Maccabees and Josephus. The Jews found in 2 Kings xviii. 37, a precedent for rending the clothes on occasions of real or supposed blasphemy. Such an action, at first natural, became a matter of special regulation, hence more theatrical than real. — He hath spoken blasphemy. This im- plies : (i.) That our Lord had on oath claimed to be Divine, else it could not be called blasphemy ; (2.) that the high-priest, while compelling Him to be a witness in His own case at once declared His testimony to be false, else it could not be called blasphemy. Every one who hears of Jesus now must accept either His testimony respecting Himself or the verdict of the high-priest. — What further need, etc. They had difficulty in getting witnesses. The true witness answered ; they refused to believe, but found His confession sufficient for their purpose. — Behold now ye have heard the blasphemy. The high-priest as- sumes that they all agree with him, the whole verdict being spoken in hot haste. Ver. 66. What think ye ? A formal putting of the question to vote. — He is guilty (or 'worthy') of death. The answer of all (Mark xiv. 64). This formal condemnation was, as they imagined, according to the law (Lev. xxiv. 16; comp. Deut. xviii. 20). The Sanhedrin was for- bidden to investigate any capital crime during the night, and according to the Roman law a sentence pronounced before dawn was not valid. This test vote, however, they considered as set- tling the question ; hence the ill-treatment which followed (vers. 67, 68). They were scrupulous in holding another meeting in daylight and there passing the final sentence (chap, xxvii. i ; Luke xxii. 7). Yet even this was illegal, for a sentence of death could not be pronounced on the day of the investigation. All the examinations took place within one Jewish day, beginning in the evening. Ver. 67. Then did they spit in his face. The guard chiefly, but probably the members of the Sanhedrin also (Acts vii. 54, 57 ; xxii. 2). At all events they permitted it. It was an expression of the greatest contempt. Our Lord was treated as one excommunicated, though the final sentence had not been passed. — And buffet him. Struck Him with their fists. — And some ('the officers,' Mark xiv. 65) smote him. Either with the hand, or ' with rods,' probably both. Comp. the sim- ilar treatment at the examination before Annas (John xviii. 22). This probably took place in part when Jesus was led into the court to be kept there until the morning. The officers were prob- ably those warming themselves by the fire, and just then Peter denied Him for the third time, so that our Lord turned and looked on him (Luke xxii. 61). Ver. 68. Prophesy unto us, thou Christ. His face was covered, and after each blow. He was asked who gave it. The lower ofiicials probably continued this scofting amusement for some time. The Roman soldiers were apt in the same kind of mockery (chap, xxvii. 28-31), First, con- demned as a blasphemer. He was treated as an outlaw. Luke (xxii. 65) adds: 'Many other things blasphemously spake they against Him.' The term ' Christ ' is used in inockery of His claims, and His silence would be construed into an evidence that He was an impostor. Brutal views of the Messiah were involved in this brutal play. There is a mocking of Him, which cannot strike His human body, though directed against His Person, His office, His mystical body. Chapter XXVI. 69-75. Peters Denial. a damsel 3 « Mark xiv. 66-72 ; JjUkb 69 a^XTOW Peter sat ^without in * the palace : ^ and 1^ came unto him, saying, Thou also wast with Jesus of j^hn^vuV 70 Galilee.* But he denied before them all, saying, I know not '^'^ ' ^^" b See ver. 3 was Sitting 2 court 8 maid * the Galilasan 224 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 69-75. 71' what thou saye-st. And when he was gone out into nhe porch, ' \^]\Z\. another maid sz.-w him, and said unto them that were there, JJJxiv.'s'; 72 This fello7v ^ was also with Jesus '^ of Nazareth.*^ And again fj^ls^zl,'' j^ he denied with an oath, I do not know ' the man. And after a ^ I'^e" xviit while ^ came unto //z;« * they that stood by, and said to Peter, xviii.5°xix. Surely thou also art one of them ; for ^ thy speech bewrayeth e comp^Luke 74 thee. Then began he to curse ^'^ and to swear, saying}^ I know john xvHi 75 not the man. And immediately the ^^ cock crew. And Peter remembered the words of Jesus, which said^'^ unto him,^* •''Before/ ver. 34. the cock crow, thou shalt deny me thrice.^^ And he went out, and wept bitterly. ^ i?ian 8 for even ^ the Nazarene "^ I know not ^^ or call down curses on himself 8 a little while " ODiit saying 13 how that he had said " omit unto him ^^ thrice deny me The various accounts of Peter's denial. All four Evangelists narrate the main facts. Their candid statements respecting what might seem derogatory to the good name of one of the chief Apostles is a guarantee of honesty and presumptive evidence of truthfulness. (Mark, who probably wrote under Peter's own direction, is very full.) Nor is there in the story an inher- ent improbability, at least for those who have knowledge of the workings of Divine grace. To objectors it may be said : ' Thy speech be- wrayeth thee.' Every point of the narrative ac- cords not only with Christian experience, but with the character of Peter as sketched in the New Testament, and with our Lord's predictions and warnings to him. What befell Peter may befall any Christian who relies on his own strength, especially after self-exaltation (vers. 33- 35), lack of watchfulness and prayer (vers. 40, 43), and presumptuous rushing into danger (vers. 51, 58). The account of Peter's repentance also finds its confirmation in the Christian heart. It was occasioned in part by a natural cause (the crowing of a cock), yet even that was a direct sign from the Lord : by a look of compassion and love ; by a remembrance of the Lord's words, recalling his past sin of pride quite as much as his present denial. AH were from Christ, and hence the penitence was genuine. It was sudden as his sin had been ; it was secret, sincere, and lasting. This internal evidence of truthfulness shows that the variations in the four accounts are evidences of independence, and not discrepancies. They agree in the main facts, namely, that Peter was recognized on three occa- sions during the night ; that he was on all three a denier of his Lord : but they differ in details. They mention different recognizers, especially in the second and third case, they record different replies and different circumstances. It follows that not one of the four consulted the narrative of the others, or derived his account from the same immediate source. Forgers would have made their accounts agree ; writers of legends wuuld have shown a common source ; but these differences prove that the occurrences took place and w-ere reported by credible independent wit- nesses. It is difiicult, however, ':o construct a single narrative out of the four accounts. Each denial could not have consisted of a recognition by a single person and a single answer by Peter. Peter was in an excited crowd at night, for prob- ably two hours or more. Three single questions and three single answers would not have been all that occurred, but rather three episodes of sus picion and denial. The variations therefore go to prove not only the ijtdefendence, but also the truthfulness of the narratives. Agreement in every point would suggest collusion ; the ac- count of three simple questions and answers would seem improbable. Having four independent, competent witnesses, even if at our distance we cannot arrange all the details, the variations ought not to shake our faith in the entire ac- curacy of each and all the narratives. The theory of evidence that is most satisfactory ac- cepts three occasions of denial, without counting each answer as a separate denial ; the more nu- merous recognitions may have been nearly simul- taneous, and the answers belonging to each occa- sion, given in well-nigh immediate succession. First Denial; vers. 69-70. Ver. 69. Now Peter was sitting without in the court, the interior court enclosed by the house. Mark : ' below in the court,' e. z., below the room (probably on the ground -floor) where the examination was going on. If this room were open towards the court, as was sometimes the case, then Peter could see something of the trial. John tells (xviii. 15, 16) how he gained admission. But warming one's self with Christ's enemies has its dangers. — A maid. Mark : ' one of the maids of the high-priest,' probably the one who kept the door, mentioned by John, since he connects with this denial Peter's standing by the fire in the court, expressly mentioned by Mark and Luke. But two maid-servants may have made a similar charge on this occasion. — Jesus the Galilean. Probably contemptuous banter, or light ridicule, not with a view to se- rious accusation. The maid seems to have fol- lowed him into the court, repeating the banter, which he repelled in the different words recorded by the different Evangelists. Ver. 70. But he denied before them all. Be- fore those gathered about the fire. — I know not what thou sayest. On this first occasion he de- Chap. XXVII. i-io.] THE GOSPEL ACCORDING TO MATTHEW. 225 nies, not only his discipleship and knowledge of Jesus (Luke and John), but even that he under- stood what she could mean (Matthew and Mark) ; possibly to two different maids. He practised evasion, which leads to direct lying, often to per- jury. Christ's cause is not helped, nor His peo- ple defended, by crafty policy. Peter drew his sword in the presence of an armed band, but lied to a bantering maid-servant. In the Bible ac- counts of the fall of good men, women have usu- ally been the occasion, though not the cause, of the crime. Even the maid at the gate was in- volved in the crime against Jesus. Second Denial ; vers. 71, 72. Ver. 71. Into the porch. In his embarrassing position, he left the fire, going out to the arched gateway leading from the court to the street ; probably no further. Mark mentions a crowing of the cock, while he was there (comp. Mark xiv. 30). As Peter himself probably informed Mark of this, it was not the cock-crow that brought him to repentance ; nor does he conceal his for- getfulness of the signal. — Another maid saw him, and said unto them that were there. Tliis second recognition seems to have been a general one, beginning by the fire (John, who probably stood there and tells what he himself witnessed), recurring in the porch, where this maid attacked him (Matthew, Mark). If the maid mentioned in ver. 69, was not the porteress, then it is pos- sible that she takes up her banter again. Luke tells of a man recognizing him ; probably a ser- vant standing in the porch, one of those to whom the maid spoke. At such a time such a charge would awaken further remark. — Jesus the Naza- rene. Again, a woman's weapon, of contempt and ridicule ; potent enough, when human weak- ness is not supported by Divine grace. Ver. 72. Denied with an oath. The oath is mentioned by Matthew alone, and was uttered to the maid in the porch. — I know not the man. From evasion to perjury, one sin leading to an- other. The expression is even somewhat con- temptuous ; Peter was now ' a stone of stum- bling,' not a ' rock.' Third Denial, followed by repentance ; vers. 73-75- Ver. 73. And after a little while. ' An hour ' (Luke), so that the second cock-crowing followed immediately (ver. 74). Peter probably remained in the porch, as a less conspicuous place. — They that stood by. A very general recognition by those in the porch. The second denial had al- layed the indignation, but the examination was about concluded, and there was more stir and excitement. The first man who recognized him, was probably the one mentioned by Luke ; then the bystanders joined in : Surely thou also art one of them, as if to offset his oath (ver. 72) : for even thy speech bewrayeth thee. The Gali- lean dialect was peculiar, not making a distinc- tion between the guttural sounds, etc. ; a ready means of detection. Peter may have talked, while in the porch, with assumed unconcern. Ver. 74. Then began he to curse, or ' to call down curses on himself,' if what he said was not true. — And to swear, to call God to witness that it was true. Probably at this time he was recog- nized by the kinsman of Malchus (John xviii. 26), who had been in the garden of Gethsemane, and doubtless in the audience room, until our Lord was brought out after the examination, or he would have seen Peter before. — And imme- diately a cock crew. The second cock-crowing, about three o'clock in the morning. Just then, according to Luke (xxii. 61), our Lord 'turned and looked on Peter.' We infer that this oc- curred as He was led out after the examination. Peter was in the porch, not the court. This view accounts for the fact of so many having recog- nized Peter there, and agrees with the require- ments of time. Ver. 75. And Peter remembered. His mem- ory was helped by our Lord's look of reproach- ful love (comp. Mark xiv. 72). — The word of Jesus (ver. 34). — And he went out, /. e., from the porch kito the street. His departure was not to save himself from his perilous position, but to be alone in his grief. He did not go out into 'black night,' for it was moonlight still. — And wept bitterly. Tears of true penitence. The repentance of Judas led him back to the priests, with money in his hand ; the repentance of Peter led him to God with tears in his eyes. ' A small matter (a mean servant) makes us fall when God does not support us ; a small matter (the crowing of a cock) raises us again, when His grace makes use of it ' (Quesnel). Chapter XXVII. i-io. Jesus led to Pilate ; the Remorse of Judas. 1 "'"XT /"HEN the ^ morning was come, all the chief priests * V and 2 elders of the people took counsel against Jesus 2 to put him to death : And when they had bound him, ""^ they led him^ away, and ''delivered him ^ to Pontius ^ * Pilate the governor. 3 Then ■'^ Judas, which had betrayed him,^ when he saw that he was condemned, " repented himself, and brought again "^ ^ the 4 thirty pieces of silver to the chief priests and elders, Saying, I 1 Now when 2 g^^jj ^-j^g s p^^^ ^hey bound him, and led him * him up ^ The best authorities omit Pontius ^ or, his betrayer "^ back 1.5 a Mark xv I. b Luke xxii. 66. c Luke xxiii. I ; Johu xviii. 28. d Chap. XX. ig ; Acts iii. e Luke iii. i ; xiii. I. / See chap. xxvi. 14. g See chap. xxi. 29. h Chap, xxvi IS- 5 And '" Mark xii. 41, 43 ; Luke XXI. I ; John viii. 20. 226 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. i-io. have^ sinned in that I have^ betrayed the innocent blood. And they said, What is that to us .? * see thou to that? And he i ver. 24. cast 10 down the pieces of silver in *the temple,^^ and departed, k See chap. ^ . xxiu. 35. 6 and ' went 12 and hanged himself. And the chief priests took / 2 sam^jcvU the silver pieces,!^ and said, It is not lawful for ^^ to put them Acki. is. 7 into the "" treasury, because 1° it is the price of blood they took counsel, and bought with them the potter's field, to 8 bury strangers in. Wherefore "that field was called, The field « Actsi. ig. 9 of blood, "unto this day. Then was fulfilled that which was <^chap.xxvm spoken by "Jeremy ^^ the prophet, saying, ^And they took the ^zech-xLis thirty pieces of silver, the price of him that was valued,^" whom ro they of the children of Israel did value ; ^^ And ^^ gave them for the potter's field, as the Lord appointed me. 8 07nit have ^ to it ^^ flung " sanctuary ^^ ^gnt away 13 pieces of silver " omit for ^^ since '^^ Jeremiah ^^ priced 18 whom they priced on the part of the sons of Israel ^^ And they Contents. This morning meeting of the Sanhedrin is mentioned more particularly by Luke (xxii. 66-71). They must apply to the Roman governor to have their formal sentence against Jesus executed. They first decide how to proceed (ver. i), and then the actual delivery took place (ver. 2). The account of the remorse and suicide of Judas is peculiar to Matthew, al- though referred to in Peter's speech after the Ascension (Acts i. 16-19). Its insertion in con- nection with the prophecy quoted, accords with the character of this Gospel. The repentance of Peter and the remorse of Judas stand close to- gether, in the narrative before us, as if to con- trast them. They actually occurred in quick suc- cession, although Matthew, to close the subject, adds events that must have happened later (see ver. 7). Ver. I . Now when morning was come. Luke : ' as soon as it was day ; ' comp. John xviii. 28. Probably about sunrise, since the twilight is short in that latitude. — All the chief priests and the elders of the people. The detailed statement of Mark (comp. Lulve xxii. 66) shows that this was a formal meeting of the Sanhedrin, evidently a second one. The mocking spoken of in chap, xxvi. 67, 68, must have intervened. Luke xxii. 66, indicates that this meeting was held in the council -chamber within the temple-area, where alone, according to the Talmud, sentence of death could be pronounced ; also that a formal proces- sion conducted Him thither. It is characteristic of Pharisaism to be most formal when most un- just. — To put him to death. They decided how they should cause Him to be put to death in ac- cordance with the decision of the midnight ses- sion. Their plan appears to have been : i. To ask Pilate's consent, without inquiry, to their sentence of death (John xviii. 30). 2. If neces- sary, to make the vague charge, that Jesus claimed to be King of the Jews (ver. 11). This was the ground on which they forced Pilate to consent. 3. Another charge mentioned by John (xix. 7), that He claimed to be the Son of God, may have been determined on, in case He denied the political character of His Messiahship. Bui it had no effect, and the other accusation was re sumed. Ver. 2. And they bound him. The bonds put on Him in the garden seem to have been re- moved sometime during the night. — And led him away. Probably in a solemn procession, with a view of influencing both the people and the gov- ernor. — Delivered him up. The same word oft- en translated 'betrayed.' — Pilate the governor. The title is a general one ; the office held by Pilate was that of Roman ' procurator ' whose chief business it was to collect the revenues, and in certain cases to administer justice. Palestine had been thus governed since the banishment of Archelaus (a. d. 6), and Pilate was the sixth procurator, holding the office for ten years under the' Emperor Tiberius (probably from A. D. 27- 36). The usual residence of the procurator was in Cesarea (Acts xxiii. 33 ; xxv. i, 4, 6, 13), but during the great festivals he was generally at Jerusalem, to preserve order and to uphold the supremacy of the Roman power, perhaps also to administer justice. Pilate had an unyielding and severe disposition (comp. Luke xiii. i), and his conduct led to repeated revolts among the Jews, which he suppressed by bloody measures. He was therefore hated and at last removed in con- sequence of the accusations made against his ad- ministration by the Jews. He died by his own hand. There are many legends about him, in- vented by both the early Christians and their op- ponents. Ver. 3. Then Judas. Probably on Friday morning. — When he saw. This he could see from the procession to Pilate's judgment-hall. — That he was condemned. That Judas did not expect this issue, seems contrary to the words of his confession (ver. 4). This circumstance shows that his object was not to induce Jesus to display His glory ; in that case his repent' ance would have led him to Christ and not to suicide. — Repented himself, felt sorrow or re- morse ; not the word usually translated ' repent.' Remorse is caused by the consequences of sin ; Chap. XXVII. i-io.] THE GOSPEL ACCORDING TO MATTHEW. 227 repentance is only occasioned by them ; in remorse the sorrow is for the conseqtiences, in repentance for the cause, and the sin itself. A terrible proph- ecy repecting the fate of the betrayer (chap. xxvi. 24) had been joined with the prediction of this effect of the treachery. As the latter had been fulfilled, Judas must have felt the terrors spring- ing from the former. — Brought back the thirty pieces of silver. He probably received them during the night. Peter first repented in solitude before God ; Judas attempted some rectification before men. The bringing back of the money really supports the view that his one great mo- tive was avarice. Remorse, calling for rectifica- tion before men, would point to the moving cause of his crime. It is unlikely that more was to have been paid him. Ver. 4. I sinned. ' Erred ' is too weak. Al- though Judas had no real conception of the sin- fulness of sin, his feeling was intense. All no- tions that he tried to make his guilt appear small seem to come from wrong views of his motives and of his remorse. Fearful sorrow for the consequences of sin may coexist with entire sin- fulness. — In that I betrayed, lit., ' in betraying,' innocent blood. No sign of affection for his Master, but even Judas may testify to the sinless perfection of our Lord. Nothing in the three years' intercourse could now be used to appease his conscience. — What is that to us % see thou to it. Tools of crime are lightly thrown away after the crime. The rulers have no remorse. Was Judas then worse than his employers ? Ver. 5. Flung down, with violence. — In the sanctuary, i. e., 'the holy place.' Either he stood just outside and spoke to the priests, who were in the holy place, or in his despair had even entered this forbidden place. In God's temple lay the money for which God's Son had been sold to death, as a testimony against the Jews. — And departed. Lange thinks into soli- tude, as if to lead a hermit's life, a frequent effect of remorse ; bnt it probably refers to the terror which drove him away, as if from danger. — And went away. Probably from the temple, or from his retirement, if he did retire. — Hanged himself. This is to be taken literally, and oc- curred shortly afterwards. Peter, a few weeks afterwards (Acts i. 18, 19), speaks of his death as well known. That passage shows that the suicide took place in the field spoken of in vers. 7, 8 ; supposed to have been ' on the steep face of the southern hill, opposite Mount Zion, which bounds the valley of Hinnom.' It would seem that Judas hanged himself over the precipice, fell headlong in consequence of the rope or branch breaking, struck on one of the sharp pro- jecting rocks so common there, and lay 'burst asunder ' in the field below, which he may be said to have 'obtained' (Acts i. iS), because it was bought with his ' reward of iniquity,' and he himself the first one buried there. Matthew's account is part of a history, Luke's account part of a speech to those who were acquainted with the facts. The former naturally brings into prom- inence the conduct of the priests, the latter looks at the death of Judas in the light of the Apostle- ship he had lost. Ver. 6. It is not lawful, etc. Based upon Deut. xxiii. 18. What was put in the treasury was deemed an offering to God. — Since it is the price of blood. They thus stigmatized the crime of their tool, but not their own. Too conscien- tious to defile the treasury, they were not afraid to defile their own hands. A characteristically Pharisaical scruple. Ver. 7. And they took counsel. Probably soon after the crucifixion. — The potter's field. Some well known spot, of little value, because unfit for tillage. — To bury strangers in. Not heathen, but either foreign Jews, or, as is more likely, proselytes of the gate. ' The field of blood' would be deemed good enough for this class, who could not be wholly overlooked. The charity was at all events a cheap one, and Phari- saism is true to itself in this. Compare the traders in the court of the Gentiles (chap. xxi. 12). It is not expressly stated, but suggested by Acts i. 18, that Judas was buried there. This first graveyard (instead of the usual isolated sepul- chres) was not consecrated but desecrated by the burial of a suicide ; the remains of such are usually refused a place in ' consecrated ' burial- grounds. Ver. 8. The field of blood. ' Akeldama,' Acts i. 19. The stain of the blood money remained in the name. It belonged to the Latins until the fourteenth century and afterwards became the property of the Armenians. Until the present century it was used as a burial place. — Unto this day, i. e., when Matthew wrote. Ver. 9. Then was fulfilled. The action of the Sanhedrin undesignedly fulfilled prophecy. — Jer- emiah the prophet. No such words can be found in the book of Jeremiah, but something very siniilar occurs in Zech. xi. 12. Explanations : (i) Zechariah was changed into Jeremiah. Of this there is no positive proof of any weight, and there is no motive for the change. (2) The book of Jeremiah, being actually arranged by the Jews as the first of all the prophets, gave its name to the whole body of their writings. This is the simplest view. (3) The discrepancy was pur- posed ; to show the unity of prophecy. Alto- gether unsatisfactory. (4) A mistake of memory. This is out of the question. Matthew's other citations from Zechariah have no name prefixed (chap. xxi. 5 ; xxvi. 31), but he must have known the name of the prophet. (5) The most improb- able theories are, that the passage occurred in some work of Jeremiah which has been lost, or was an oral statement, or expunged by the Jews. (6) Lange refers the words ' as the Lord ap- pointed me,' to Jer. xxxii. 8. But that passage is very obscui'e. The view is more ingenious than satisfactory. We regard the whole as a free adaptation from Zech. xi. 13. Here the prophet's labors are valued at thirty pieces of silver which he is bidden to cast to the potter in the house of the Lord. If we accept the words : 'a goodly price that I was prized at of them,' as spoken to the prophet, the reference to the Messiah is undoubted. The word ' them ' is then expanded into the clause of the text : whom they priced on the part of the sons of Israel, referring to the contemptuous estimate (the price of a slave) put upon the Messiah by the representa- tives of the children of Israel, as in the case of the prophet. Others prefer to render it : ' bought from the children of Israel,' finding a reference to the selling of Joseph, taking Judas as the rep- resentative of the nation. But the Greek means ' priced ; ' Joseph was sold for twenty pieces of silver ; the priests represented the nation. Ver. 10. And they gave them fo- the potter's field. In the prophecy we read : ' to the potter,' 228 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. n-31. a phrase of which many fanciful explanations ing of the prophecy. —As the Lord appointed have been given. The thirty pieces were paid to me. This may readily be referred to the com- the potter for the field, and we have here a sim- mand given to Zechariah, without searching for pie expansion, showing the full symbolical mean- something similar in Jeremiah. Chapter XXVII. 11-31. Christ before Pilate. ri « A ND^ Jesus stood before the governor: and the governor « ^^^^.'^^J^^^ l\ asked him, saying, Art thou the King of the Jews.? joHVi^L 12 And Jesus said unto him, * Thou sayest. And '^ when he was ^ i^u^e'xxii. accused of ^ the chief priests and elders, he answered nothing c s°ee chap. XXVI 6*^. 1 3 ^ Then said Pilate unto him, Hearest thou not how many d John xix. 14 things they witness against thee .? And he answered him to never a word ; '" insomuch that the governor marvelled greatly. ic « Now at that'^ feast the governor was wont to release unto the e markxvI. J ^ 6-15; LUKB people^ a^ prisoner, whom they would. And they had then '^^'^-^'^^'^s/' 16 a •''notable prisoner, called Barabbas. Therefore when ^ ^^^y/Rom.\it', 17 were gathered together, Pilate said unto them. Whom will ye ^^reek) that I release unto you .? Barabbas, or Jesus which ^ is called 18 Christ } For he knew that for envy they had delivered him.^ 19 ^When he was set down ^^ on the judgment seat, his wife ^ J°|^^^|^; sent unto him, saying, Have thou nothing to do with '' that fi;^6,'r7r just " man : for I have suffered many things ^^ this day * in a j^"- ^' '°' 20 dream because of him. But ^^ the chief priests and elders " ] slTchap. ii. persuaded the multitude ^^ that they should* ask ^^ Barabbas, 21 and destroy Jesus. The ^^ governor answered and said unto ^ Acts Hi. 14. them. Whether of the twain will ye that I release unto you .'' 22 They said, Barabbas. Pilate saith unto them. What shall I do then with ^^ Jesus which is called Christ } They all 23 say unto him,^^ Let him be crucified. And the governor "^^ said. Why, what evil hath he done ^ But they cried out the 24 more,^^ saying. Let him be crucified. When ^^ Pilate saw that he could prevail ^^ nothing, but that rather ' a tumult / chap. xxvi was made,^* he took water, and "* washed his hands before the m Comp. multitude, saying, I am innocent of the blood of " this just per- 6-8. ' 25 son : 2^ " see ye to it. Then answered all the people, and said, o ver. 4. 26 ^ His blood be on us, and on our children. Then released he / Josh. ii. 19- comp. Acts Barabbas unto them :^^ and when he had ^scourged Jesus, he y- 2,?;. " ■' ' ? Is. hii. 5 ; delivered him ^ to be crucified. comp. Luke xxm ^ Now ^ by 8 he gave him no answer, not even to one word xix. i. * the, or a. ^ multitude ® one ' When therefore ^ who ^ him up ^^ While he was sitting ^^ righteous ^^ ^^ rnuch 18 Now " the elders ^^ multitudes ^^~ ask for " But the ■j8 What then shall I do unto ^® T/ie best aiithorities omit unto him "^ he 21 exceedingly 22 So when 23 prevailed ^^ arising 25 righteous man ^6 ^:^^q them Barabbas ^^ and Jesus he scourged and delivered up Chap. XXVII. 11-31.J THE GOSPEL ACCORDING TO MATTHEW. 27 '■ Then the soldiers of the governor took Jesus into nhe com- mon hall,2S and ' gathered unto him the whole band of soldiers?^ 28 And they stripped him, and ' put on him " a scarlet robe. 29 And when they had platted ^^ a crown of thorns, they put it ^^ upon his head, and a reed in his right hand : and they bowed the knee before him, and " mocked him, saying, Hail, King of 30 the Jews ! And "" they spit ^^ upon him, and took the reed, and 31 smote him on the head. And " after that ^^ they had mocked him, they took the robe off from him,^* and put his own raiment on him,^^ and ^ led him away to crucify him. 229 r Mark xv. 16-21. s John xviii. 28, 33 ; xix. 9 ; Acts xxiii. 35; Phil. i. 13. / John xix. 2, 3- u Rev. xvii. 4 ; xviii. 12, 16; comp. Luke xxiii. 1 1. V Vers. 31, 41 ; chap. XX. :g. ■w See Chap. xxvi. 67. X Isa. Hii. 7. 28 palace or praetorium 3^ and put it 3* took off from him the robe 29 omit of soldiers ^2 spat And they platted ^^ when on him his o;arments Contents. The account of Matthew is least detailed, but contains two incidents (vers. 19, 24) peculiar to itself. The Jews first attempted to obtain Pilate's consent to the death of Jesus, without formal accusation (John xviii. 28-32). Failing in this they make the political charge (Luke xxiii. 2). Then comes the question of Pilate (ver. 11). Our Lord acknowledges His Messiahship, but first inquires in what sense Pilate puts the question (John xviii. 34). Before His Jewish accusers He was silent (vers. 12-14). Pilate finds no fault in Him, but hearing He is a Galilean sends Him to Herod (Luke .xxiii. 4-12). On the return from Herod, Pilate offers them the choice between Jesus and Barabbas (vers. 15-18), seeking to release Jesus (Luke xxiii. 13-17) ; but the multitude, under the influence of the priests, ask that Barabbas be released and Jesus crucified (vers. 20-23). Luke records three successive efforts of Pilate to release our Lord ; Matthew three answers of the people (vers. 21-23). Pilate was no doubt influenced also by the message of his wife (ver. 19). Yet by having put Christ on a level with Barabbas he had already committed himself and gave way to avoid a tumult. After the significant hand washing and the awful re- sponse of the multitude (vers. 24, 25), Jesus was scourged (ver. 26). Pilate may have hoped that this would satisfy the Jews ; for, after the crown of thorns had been put upon Christ, Pilate ex- hibited Him to the multitude (John xix. 1-4, ' Ecce homo '). Between vers. 30 and 31 we place a number of incidents mentioned by John (xix. 6-15) : the new accusation on the part of the Jews, the subsequent interview of Pilate and Jesus, the threat of the Jews, the final decision of Piiate, his taunts calling forth the cry : ' We have no king but Cesar.' Ver. II. Now Jesus stood before the governor. In 'the judgment hall' (John xviii. 28), which the Sanhedriu did not enter for the fear of defile- ment. Failing to get Pilate's consent without inquiry, they charge Jesus with 'saying, that he himself is Christ, a king' (Luke xxiii. 2). — Art fchou the king of the Jews f They had con- demned Him for ' blasphemy,' but they bring a political accusation now, since Pilate would prob- ably not take notice of the religious one (see John xviii. 31). — Thou sayest, «.(?.,' yes.' He first inquires in what sense Pilate puts the ques- tion, and then explains the nature of His king- dom (John xviii. 34-37). This is implied here. Had Pilate understood it in the political sense, he would not have been so anxious to release Him. Ver. 12. Accused. When they sought to es- tablish their charge. — He answered nothing, as before Caiaphas. An answer would not have convinced them, nor furthered Pilate's wish to release Him. Ver. 13. How many things'? Comp. Luke xxiii. 5, as a specimen of the testimony, or accu- sations, they brought. The main charge was true in form, but false in fact : His claim to be a king was not a political offence. So as to the evidence : He had stirred up the people, etc., but not to mutiny or for political purposes. Honest advocates at the bar should avoid the tricks of these murderers of Christ. Ver. 14. And he gave him no answer, ncl even to one word. This is the emphatic force of the original. — Marvelled greatly. The silence of our Lord continued until just before the final decision (see John xix. 10, 11). Those accused are not often silent, and? Pilate had probably found the Jews tried at his bar especially vehe- ment. Ver. 15. Now at the feast, or 'a feast' An- nually at the Passover. — Was wont. Expressly mentioned by three Evangelists. When the cus- tom arose is unknown, but it was undoubtedly designed to soften the Roman yoke. A turbulent people always sympathizes with criminals con- denuied by hated rulers. That they could choose the prisoner was a prominent feature. Ver. 16. A notable prisoner. A leader in an insurrection in which he had committed murder (Mark and Luke). John calls him ' a robber.' Probably one of the Zealots, of whom Josephus speaks. His crime was really political. — Barab- bas, ' Bar-abbas,' i. c, ' the son of his father ; ' although other meanings have been discovered in it. Some minor authorities call him, ' Jesus Bar- abbas,' and many think he was a false Messiah ; but this is a mere conjecture. Ver. 17. When therefore they were gathered together. The Sanhedrin was gathered by Pilate himself, after Jesus had been sent back by Herod (Luke xxiii. 7). As the morning wore on, there would be a greater crowd' of others. — Jesus 230 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 11-31. who is called Christ. Pilate seems to have known of the Messianic claim. His policy was crooked. He ought to have released Jesus, but he would avoid opposing the council. He chose this ex- pedient, probably with the idea, that the popular- ity of Jesus would lead the multitude to call for His release. But he was outwitted, or at least mistaken. To put Jesus, as yet uncon- demned, on a level with Barabbas, was a crime ; a cowardly shirking of responsibility, and a blun- der ; for this proposal placed Pilate in the power of the Sanhedrin. Pilate was not ' weak and ir- resolute ; ' but battled in his purpose by superior cunning. Yet his purpose, like his character, was lacking in moral earnestness ; the grand de- fect of the heathen world at that time. Comp. his question: 'What is truth' (John xviii. 38), and his mocking tone throughout. Ver. iS. For envy, of His popularity. This implies that Pilate knew something of Jesus be- fore ; but it shows his injustice, in not protecting Him as innocent. Still Pilate, while not wishing to directly oppose the rulers, really desired to thwart them. Ver. 19. While he was sitting. Probably while the people were considering the matter. — The judgment seat. A lofty seat of authority, usually on a stone pavement ; comp. John xix. 13. On this occasion he ascended the seat of judgment to receive the decision of the people, in the other case (in John) to mock the Jews and pronounce the final sentence against Jesus. — His wife sent to him. From the time of Au- gustus the Roman governors were in the habit of taking their wives with them into their provinces. Tradition gives the name of Pilate's wife, as Claudia Pi-oaila or Procla, and the Apocryphal Gospel of Nicodemus says she was a proselyte of the gate, but little weight is to be attached to this. — That righteous man. She may have known something of Jesus and was satisfied of His innocence. Her request hints that Pilate might incur Divine vengeance by injuring Jesus. She alone pleads the cause of our Saviour. Compare Plato's description of the perfectly just man, who ' without doing any wrong, may assume the appearance of the grossest injustice ; ' yea who ' shall be scourged, tortured, fettered, de- prived of his eyes, and after having endured all possible sufferings, fastened to a post, must re- store again the beginning and prototype of right- eousness.'— Suffered many things, or 'much.' Some fearful apparition must be meant. — In a dream. The dream may have been entirely nat- ural. The governor's wife knew something of the mission of Jesus ; and the night before, the Sanhedrin had in all probability alarmed the procurator's household, coming to demand a guard. — Pilate's desire to release Jesus was doubtless increased, but he was already commit- ted to the choice of the people. Ver. 20. Now the chief priests and the elders persuaded the multitudes. Probably while Pilate was receiving the message from his wife. The leaders ' would say, Jesus had been condemned by the orthodox court. Barabbas was, on the contrary a champion of freedom ; that Pilate wished to overthrow their right of choice, their civil rights, their spiritual authority, to persecute the friend of the people,' etc. The fact that Jesus was a Galilean may also have been used against Him. Ver. 21. But the governor answered. He may have tried to obtain a decision before the arguments of the rulers produced an effect, or simply to end the matter. — Barabbas. Pilate's cunning recoiled on himself. From this point he was committed against Jesus. When questions of justice are entrusted to a mob, the innocent usually suffer. Ver. 22. What then shall I do unto Jesus ? An effort to escape the consec^uences of his pre- vious false step by appealing to the people, per- haps also an expression of surprise. — Let him be crucified. Pilate did not expect this. Their own law would have punished Jesus by stoning. But Pilate had placed Jesus on a level with Barabbas and they ask the punishment due to him. They put the Innocent One in the place of the guilty. Thus the details of prophecy in regard to the manner of Christ's death were to be fulfilled. Contrast this demand with the ' Hosannas ' of the previous Sunday. Popular movements which do not rest on moral convictions are as shifting as the sand. The ' voice of the people,' when misguided, may be the voice of Satan ; yet God overrules even this for good. Ver. 23. What evil hath he done % Pilate re- peated this question three times, joining with it the proposal to chasiise Him and let Him go (Luke xxiii. 22). The only answer is a more ex- cited demand, leading to an uproar. The per- sistence of Pilate shows his real desire to release Jesus. But the multitude felt that Pilate, by his previous proposal, was committed to a decision against Jesus. Hence a governor, representing the proud Roman power, the nation of legal en- actments, was forced to parley with a mob, which at another time he would have crushed with the severest measures. When Christ is to be cruci- fied, no alliance of godless men is impossible, Comp. Luke xxiii. 12. Ver. 24. When Pilate saw that he prevailed nothing. The mob triumphed (see Luke xxiii. 23). It was a dangerous time for an insurrection and Pilate would have been called to account for it, since the Jews were constantly presenting complaints at Rome. He could not have made a defence to his superiors ; so he preferred to sanction wrong, knowing and confessing it to be such. — Took water and washed his hands, etc. A symbolical act, well understood by the Jews (Deut. xxi. 6), to express freedom from guilt. But he condemned himself, even while he washed his hands. — This righteous man. Significant language just here, when ' this righteous man ' is about to suffer the punishment of one (Barabbas) confessedly guilty. He suffered, the just for the unjust. Ver. 25. His blood, i. e., the guilt of the pun- ishment, if He be innocent, be upon us. Pilate formally puts the responsibility upon them ; but in a fanatical hate they assume it themselves, even adding, and on our children. Peculiar to Matthew, who wrote mainly for Jewish Chris- tians. The imprecation has been a fearful leg- acy from that generation. But the curse will be turned to a blessing, and the blood of Christ be on that people in its cleansing, healing power (Rom. xi. 25, 26). As the persecutions of the Jews have been mainly through unjust civil en- actments, compare the last cry of the chief priests : ' We have no king but Cesar ' (John xix. 15). Ver. 26. And Jesus he scourged. The guilty one was released, and the innocent one entered Chap. XXVII. 11-56.] THE GOSPEL ACCORDING TO MATTHEW. 231 upon his pimishment. Scourging usually pre- ceded crucifixion. As Pilate made further at- tempts to release Jesus (John xix. 4-15), some have thought that this scourging was not the one which usually preceded crucifixion, but a distinct punishment — others even think that our Lord suff"ered twice from the lash. Pilate probably or- dered the usual scourging, hoping still to release Jesus. He then showed Him (Ecce Homo) to the people, but in vain, as he might have known, for he had (Lukexxiii. 16, 22) already twice proposed this punishment. Roman scourging was a fearful punishment. The entire body was bared, the lashes were given without number, thus differing from the Jewish mode. It could not be inflicted upon a Roman citizen (Acts xxii. 25), but was for slaves. In this case it was inflicted by soldiers. So that the whips were thongs with lead or bones attached. The prisoner was usually bound in a stooping posture so that the skin of the back was stretched tightly ; as their backs were flayed by the process, they frequently fainted, and sometimes died. The soldiers, who afterwards mocked Him, were not likely to be mild in this case. Yet the representative of civil justice proposed this as a milder punishment for One who was innocent. — And delivered up to be cru- cified. After the mocking, etc. The delivery was to the Roman soldiers who executed the sentence, and yet it was also to the will of the Sanhedrin (comp. Luke xxiii. 25). Thus Pilate sacrificed his independent position as a repre- sentative of the Roman law, to the fanaticism of the Jewish hierarchy. The State became a tool in the hands of an apostate and bloodthirsty Church. Pilate's conduct is an awful warning to rulers, who to gain popularity pander to religious fanaticism. His political fall was due to the ac- cusation of these very people. Ver. 27. Into the palace, or, 'prastorium.' The scourging had taken place outside. From Mark (xv. 16) we learn that it was into the court {comp. chap. xxvi. 68). The word prcetorium was applied first to the general's tent in the Ro- man camp, then to the residence of the provin- cial governors, who were usually generals. Pi- late, when in Jerusalem, probably lived in the former palace of Herod, ' on the northern brow of Zion, overlooking the enclosure of the temple, and connected with it by a bridge ' (J. A. Alex- ander). But Lange thinks that Herod Antipas would probably have occupied this, and Pilate the castle Antonia. — The whole band. The tenth part of a legion, the ' cohort,' numbering from four hundred to si.x hundred men, then on dutv at Pilate's residence. It was probably in the open guard-room of the cohort, but this does not prove that the place was the castle Antonia. Ver. 28. And they stripped him. Some an- cient authorities read 'clothed him.' His cloth- ing was replaced after the scourging, and prob- ably also the robe which Herod had put on Him to mock Him (Luke xxiii. 11), usually sup- posed to have been white, marking Him as a candidate for royal honors. This robe was re- moved, and instead they put on him a scarlet robe, the sign of His having attained royal hon- ors. It was probably an ordinary military cloak. Mark and John speak of it as ' purple ; ' but im- perial or royal purple is more scarlet than blue. Ver. 29. A crown of thorns. This would wound as well as mock Him, though the latter was the chief design. It is difificult to determine what kind of thorns was used. Alford says : ' Hasselquist, a Swedish naturalist, supposes a very common plant, 7iaba or mihka of the Arabs, with many small and sharp spines ; soft, round, and pliant branches ; leaves much resembling ivy, of a very deep green, as if in designed mockery of a victor's wreath.' — And a reed in his right hand, as a mock sceptre. The orig- inal, according to the best authorities, repre- sents the passive demeanor of Christ, as if His hand did not close on the reed. — They bowed the knee. In feigned homage, greeting Him in the usual form : Hail, King of the Jews ! A symbolical meaning may be found in all this mock-adoration. Ver. 30. And they spat upon him. The sport of wicked men wounds ; if they are rough, it becomes brutality. Yet the Jews had done this (chap. xxvi. 67) ; Herod had taught these rude soldiers how to mock, and Pilate invited them to do it. — The reed. The mock sceptre. There was an alterna- tion of mocking homage and cruel treatment. Ver. 31. And when they had mocked him. After this occurred the presentation to the peo- ple (John xix. 5) and Pilate's last attempt to re- lease Him. But his previous permission of the mockery shows a great lack of moral earnestness. ' The tender mercies of the wicked are cruel.' Though Pilate was neither weak nor irresolute, he exhibited that lack of moral principle which then characterized the heathen world. His posi- tion, authority, and convictions, render the course he pursued one which entitled his name to the continued pillory of shame accorded to it in the Apostles' creed. 32 Chapter XXVII. 32-56. TJie Crucifixion. AND " as they came out, * they found a man of '^ Cyrene, Simon by name : him they ^ compelled ^ to bear his cross. '' 33 'And when they were come unto a place called Golgotha, •'^ that '^ 34 is to say, a place of a skull,^ They gave him vinegar to drink ^ ^ mingled with ^ gall : and when he had tasted thereof,^ he would " ^ compelled to go tvith them, ^ gave him to drink wine ^ Place of a Skull Heb. xiii. 12 ; comp Num. XV. 35; chap, xxi. 30. Luke xxiii 26. Acts ii. 10; vi. 9 ; xi. 20 xiii. I. Chap. V. 41, Mark xv. 22-37- Luke xxiii. 33; John xix. 17. Actsviii. 23. 232 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 32-56. 35 not drink. And they crucified him, and ^ '' parted his gar- -^ ^"''?'',^^^"- ments, casting lots : '^ that it might be fulfilled which was spoken ''i''- 23, 24. by the prophet, They parted my garments among them, and 36 upon my vesture did they cast lots. And sitting down they 37 'watched" him there ; And^ set up over his head his * accusa- >{ Actsltv. tion written, 'THIS IS JESUS THE KING OF THE / Co^piLuk. 38 JEWS. '" Then were there two thieves crucified with him ; ^ johnxix ■^q one on the right hand, and another ^^ on the left. And " they '« LukexxiH -'=' ^ . . . . . ■' 32,33; John 40 that passed by " reviled him, ^ wagging their heads, And saying, ^x. is. ^ Thou that destroyest the temple, and buildest it in three days, f^: ^s- .. -' J^ ' -' ' o Luke xxu. save thyself. '"If thou be ^^ the Son of God, come down from js^^xiii.aQ 41 the cross. * Likewise ^^ also the chief priests , mocking /^m,^^ ^™p"^j^'^- 42 with the scribes and elders, said, * He saved others ; himself he ^ chap. ^xvi cannot save. " If he be ^* the King of Israel, let him now come ^ Luirj^iit^' 43 down from the cross, and we will believe him.^^ ^ He trusted t see ver. 29. in '^^ God ; let him deliver him now, if he will have ^" him : for " xu. "3;' '*'^' 44 he said, *" I am the Son of God. "' The thieves ^^ also, which ^^ syTLuk"' were crucified with him, cast the same in his teeth.^o v PsA.'xxii. s, 45 ^ Now from the sixth hour there was darkness over all the Lukexxiii. 39-43. 46 land unto 2^ the ninth hour. And about ^the ninth hour Jesus ^ Luke xxii- . . . . 44- cried with a loud voice, saying, ^ Eli, Eli, lama sabachthani .? :^ Acts iii. i ; ' ■/ c" ' comp. I that is to say,22 My God, my God, why hast thou forsaken me ? ^'"^^ ''^"'• 47 Some 23. of them that stood there, when they heard that^"^ said, ^ ^^^- '"'"• '• 48 This man calleth for Elias.-^ And straightway one of them ran, and took a sponge, and '^ filled it with vinegar, and put it "" ^^'^]^^l''- 49 on a reed, and * gave him to drink. The rest said, Let be, let , ^\^?^i°- ^ ^ ' o ' ' 6 Ps. Ixix. 21. 50 us see whether Elias will come ^^ to save him. Jesus, '^ when " ^e^J^john'' he had cried again with a loud voice, yielded up the ghost.^^ ''"'■ ^°' 51 ''And, behold, * the vail of the temple was rent in twain from '^j^s^L.^ke the top to the bottom ; and •''the earth did quake, and the rocks e Ec'od.'^xxvi 52 rent ; -^ And the graves ^^ were opened; and many bodies of chron! Tii. 53 the saints ^ which slept arose.^*' And came ouf'^^ of the graves ^^ / veV. 54. after his resurrection, and went ^^ into '' the holy city, and ap- '" 20 -, ° xhesa 54 peared unto many. * Now when the centurion, and they that ^^ See ciiap. were with him, * watching Jesus, saw -^ the earthquake, and ' Mai^ xv. 39 , 00 1 . , <-> •' '■ ' i Ver. 36. those "^"^ things that were done, they feared greatly,^* saying, ^ And when they had crucified him, they ^ T/ie best authorities omit the remainder of ver. 35 ■^ they sat and watched s And thev ^ are there crucified with him two robbers, i" one ' " art ^'^ In like manner is omit\\\va. " p^g jg 15 on him " trusteth on " desireth is robbers i^ who 20 or cast on him the same reproaches 21 u^tji 22 ^^^^/^ ^.q ^^^ 23 And some 24 jt 25 calleth Elijah 2^ Elijah Cometh ""^ And Jesus cried again with a loud voice and yielded up his spirit. 28 were rent 29 to^abs so that had fallen asleep were raised " coming 82 tj^gy entered 33 the 84 exceedincrly Chap. XXVII. 32-56.] THE GOSPEL ACCORDING TO MATTHEW. 233 55 ^ Truly this was the Son of God. '"And many women were ^ ^'^'■- ^.^ there ^ beholding " afar off/^^ which ^' followed Jesus from Gali- comp. Luke xxiii. 47. ;« Mark xv. 56 lee, " ministering unto him : Among which ^^ was 0 Mary Mag- lukk xxiii comp. xix.25 « Ps. xxxviii. dalene, and Mary the mother of James and Joses, and * the John mother of Zebedee's children.^^ o Luke viii 3^ there were there many women ^^ from afar ^"^ who had 3^ whom ^^ the sons of Zebedee / Chap. XX. Contents. This section describes the central fact of the tvorld^s history. The accounts of the four Evangelists agree perfectly as to the main points ; but each mentions circumstances omitted by the others. Matthew gives ' the fullest state- ment of the blasphemy against Christ's Messianic dignity ; and he alone relates the effect produced upon the realm of the dead by the death of Jesus. The chief points are, Simon of Cyrene ; Golgotha ; the bitter wine ; the parting of the garments ; the watch (this last is recorded by our Evangelist alone) ; the two robbers crucified with Jesus ; the blasphemies of the foes ; the mocking by the robbers ; the darkening of the sun ; Jesus' exclamation, My God, and the vary- ing interpretations and the real meaning of the same ; the giving up of His spirit ; the rending of the temple-vail ; the excitement in the world of the dead ; the centurion's testimony ; the women beholding' (Lange). The Cross. Of this there were three forms : I. Crux hmnissa or capitata, a transverse beam crossing a perpendicular one at some distance from the top,= -}- According to tradition this was the form of the Saviour's cross, which ap- pears probable from the fact that the ' title ' was placed over the head. The so-called Greek cross is a form of the crux i??im!ssa, where the two beams cross each other in the middle, and the four arms are of equal length. 2. Crux com- niissa, a transverse beam placed on the top of a perpendicular one, resembling the letter T. 3. Crux decussata or ' St. Andrew's cross,' like the letter X. The cross which appeared to Constan- tine was of this form, with the Greek letter R in ^ it, so as to represent the first two letters of the X" word Christos. In the middle of the perpendicular beam there was a piece of wood, on which the sufferer rested, to prevent the whole weight of the body from falling upon the hands and tearing them from the nails ; but as it protracted the sufferings it might itself become a source of great pain. Usually the cross was erected, and the con- demned one then fastened on it ; but often the nailing took place first, and then the cross was lifted and let fall with violence into the hole dug for it, giving the sufferer a violent shock. Our Lord was fastened to His cross by nails, driven through His hands and feet (comp. Luke xxiv. 39) ; which seems to have been the usual mode. Each foot was probably nailed separately. Our Lord may have still worn the crown of thorns ; especially as the removal of the robe is men- tioned, and not that of the crown (ver. 31). This mode of punishment was introduced into Judea by the Romans. The Jews often hanged those who had been stoned to death, but the corpse must be buried the same day, so as not to pol- lute the land (Deut. xxi. 22, 23). The Romans permitted the crucified to die slowly ; and the sufferings sometimes continued for three days. Their flesh was given to the birds or other wild animals. At times their sufferings were short- ened, by kindling a fire beneath, or allowing lions and bears to tear them to pieces. As ac- cording to Jewish custom, the bodies must at once be taken down and buried, death was hast- ened by the C^-iicifragiwn, the breaking of the legs, to which was sometimes added ' a mercy- stroke,' that is, the piercing of the body. If they were already dead, the latter alone was given, to make the matter sure. It was a dis- graceful punishment among the Romans, and yet more so in the eyes of the Jews. The phys- ical sufferings were fearfully great. Dr. Richter thus describes them. ' i. On account of the un- natural and immovable position of the body and the violent extension of the arms, the least mo- tion produced the most painful sensation all over the body, but especially on the lacerated back and the pierced members. 2. The nails caused constantly increasing pain on the most sensitive parts of the hands and feet. 3. Inflammation set in at the pierced members and wherever the circulation of the blood was obstructed by the violent tension of the body, and increased the agony and an intolerable thirst. 4. The blood rushed to the head and produced the most vio- lent headache. 5. The blood in the lungs accu- mulated, pressing the heart, swelling all the veins, and caused nameless anguish. Loss of blood through the open wounds would have shortened the pain, but the blood clotted and ceased flow- ing. Death generally set in slowly, the muscles, veins, and nerves gradually growing stiff, and the vital powers sinking from exhaustion.' Ver. 32. Came out. From the city. Execu- tions took place outside of the camp, here out- side of the holy city. Num. xv. 35 ; i Kings xxi. 13 ; Acts vii. 56. This may have been the Roman custom also. As Pilate had no lictors, soldiers led our Lord forth ; a centurion (ver. 54) as usual headed the company. A herald generally went before the condemned person, but the Evangelists do not mention this. — A man of Cyrene, Simon by name. Mark (xy. 21) : 'who passed by, coming out of the country, the father of Alexander and Rufus ; ' Luke : ' coming out of the country.' Probably a Jew who had come to attend the Passover, as many of them lived in Cyrene (in African Libya), frequently coming to Jerusalem (comp. Acts ii. 10 ; vi. 9). Some think he was chosen, because he was an African ; others : because he was a slave, as one of this class would be considered fit for such a service ; others : because he was a disciple ; others still : because meeting the procession, he showed some sym- pathy for Jesus. The last is the likeliest sup- position. As his sons were known in the early 234 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 32-56. Church, he probably became a Christian ; but we Know nothing more of him. Simon Peter was not there ; Simon of Cyrene took his place. — Him they compelled, or ' impressed ' (comp. chap. V. 41), etc. Jesus at first bore His own cross (John xix. 17), as was customary. The phrase ' coming out 6i the country ''suggests that Simon met the procession after the greater part of the way to (iolgotha had been passed. Tradition says, that our Lord sunk to tlie ground beneath the load, but the more exact expression of Luke ('that he might bear it after Jesus ') shows that tiie after part of the cross alone, which usually draeged upon the ground, was put upon Simon. Those who bear the cross after Jesus carry the lightest end. Another incident on the way is mentioned by Luke (xxiii. 27-31). Ver. ■})■},■ Golgotha, that is to say, Place of a Skull. The name is the form then used, for the Hebrew word 'skull' (comp. Luke xxiii. 33, where ' Calvary ' means simply skull). It is very unlikely that it was the place of execution, and that the name arose from the skulls of the crim- inals lying there. The Jews did not leave bodies unburied,"and in their mode of execution (ston- ing) the skulls would be broken; there is no evidence that the Jews had a special place for public execution ; and a rich man like Joseph of Arimathea would not have a garden near such a spot (John xix. 41). In that case, too, the name would have been : ' the place of skulls.' It is now generally believed that the form of the ele- vation (scarcely a hill) resembled a skull. There is a curious tradition, that Adam was buried where the second Adam died and rose again. Tradition has for fifteen centuries pointed out the site of the present ' Church of the Holy Sepulchre ' as the actual spot. The arguments in favor of this ])opular opinion are : the un- broken tradition, the fact that no good case has been made out for any other locality. But tradi- tion has proved an unsafe guide on such points, and it is highly probable, that this spot was inside the city wall at that time. Nor is it necessary to fix the site, the whole question, however interest- ing, being of little practical importance. The Apostles and Evangelists barely allude to the places of Christ's birth, death, and resurrection. They fixed their eyes upon the great facts them- selves, and worshipped the exalted Saviour in heaven, where He lives forever. Since the age of Constantine, in the fourth century, these locali- ties have been abused in the service of an almost idolatrous superstition, yet not without continued protest from many of the wisest and best men of the Church. It is repugnant to sound Christian feeling to believe that a spot so often profaned and disgraced by the most unworthy supersti- tions, impostures, and quarrels of Christian sects, should be the sacred spot where the Saviour died for the sins of the race. A wrong estimate of these holy places led to the fearful loss of life in the Crusades ; the contention respecting them occasioned the Crimean war ; even those who profess to be above such superstitions often spend more of time, trouble, and money in jour- neyings of sentimental curiosity thither, than they do for the spread of the gospel of the cru- cified and risen Redeemer. It would therefore seem a wise ordering of Providence that the ex- act locality cannot be determined. Even if the traditional site be accepted, it is very unlikely that our Lord pa.'-sed along the so-called ' Via Dolorosa,' whether Pilate lived in the palace of Herod or in the castle Antonia. Ver. 34. Wine, according to the best author- ities ; but the sour wine used might be called ' vinegar.' See Luke xxiii. 36, where the ' vine- gar ' offered Him by the soldiers must have been their ordinary drinking wine ; comp. ver. 49 ; Ps. Ixix. 21. — Mingled with gall. Mark: 'myrrh.' The term ' gall " was applied to many bitter sub- stances, including ' myrrh.' It was a stupefying draught, such as was commonly given before ex- ecution. The custom was, however, a Jewish rather than a Roman one. — He would not drink. He afterwards took the unmixed vinegar wine, when He was about to say : ' It is finished ' (comp. John xix. 28-30). He tastes this mixture, to show that He was aware of its purpose, and refuses it. He would drink of the cup His Father had given Him, but not of this. The early martyrs felt justified in thus mitigating their pains ; but His vicarious sufferings must be borne to the fullest extent. Ver. 35. And when they had crucified him. Here occurs His touching prayer for the soldiers (Luke xxiii. 34). To all the physical torture de- scribed in the note on ' the cross,' we must in this case add the result of these upon a soul sen- sitive and capable of suffering beyond all human comparison : the effect of ingratitude, of lone- liness, of taunts from those who represented His own chosen people, and above all His state of soul as He consciously bore the sins of men. Men may honestly differ in their statements of the doctrine of the Atonement, but that our Lord then and there so suffered for men, that by virtue of His death we may be at peace with God, who hates our sins, is the only view that accounts for the facts. Hence the cross, the instrument of such torture, the sign of such shame, and on that account in itself a hindrance to the gospel among those who saw in it only this, has become the symbol of honor, blessing, and redemption. Our forgetfulness of its original significance is an evi- dence of this charge. Even the superstition that bows to it, however to be deprecated, witnesses that the cross is the centre of the Christian scheme. — They parted his garments, casting lots. Those crucified were probably entirely naked, at least their clothes were given to the executioners. John tells why it was necessary to gamble for the coat. There were four soldiers (John xix. 23). The rest of the verse is not found here in the oldest manuscripts, but was probably inserted from John xix. 24. Ver. 36. And they sat and watched him there. This was usual, to prevent the condemned from being taken down. ' In this case they had a peace- ful bivouac which assumed a significant meaning.' Ver. 37. And they set up over his head. Not necessarily the soldiers. It was customary for the person to be crucified to carry ' a title,' sus- pended from his neck, to the place of execution. Pilate had written this title, in Latin, Greek, and Hebrew, and it was undoubtedly intended mainly to mock the Jews (see John xix. 19-22). — His accusation, put in a form which conveyed a sneer against His accusers. Thus He died, with His proper title over His head. — This is Jesus the king of the Jews. Each of the four Evangelists gives a different form of this title. It was writ- ten in three languages, and possibly in three forms. John was an eye-witness, and if there were but one form, that given in his account must Chap. XXVII. 32-56.] THE GOSPEL ACCORDING TO MATTHEW. 235 be accepted as correct. See John xix. 19-22. The entire independence of all four Gospels is fully proven by this variation. Ver. 38. Then. Luke (xxiii. 32) tells us that the two robbers were led out with Him. — Two rob- bers. Probably associates of Barabbas, and hence placed on either side of Jesus, who had taken the punishment due to Barabbas. This proceeding carries out the mockery implied in the title ; these two representing the subjects of 'the King of the Jews.' The usual punishment for robbery was crucifixion. Ver. 39. They that passed by. People walk- ing about, probably coming that way, for the purpose of seeing the execution. The morbid taste for horrors no doubt existed then, and pop- ular hatred was aroused. Besides, the dignita- ries were there (ver. 41) ! The elevation seems to have formed a natural stage for the public ex- posure of the crucified. — Reviled, literally, ' blas- phemed.' Thev reviled, but it was in this case blasphemy.— Wagging their heads (comp. Ps. xxii. 7), in malignant triumph mingled with contempt. Ver. 40. Thou that destroyest the temple, etc. The testimony before the Sanhedrin (chap. xxvi. 61) was taken up by the citizens of Jerusalem, who were proud of their temple. Such taunting of one executed has been repeated often enough, and does not, in itself, show that these spectators were worse than the mass of men. — Save thy- self. Power to destroy the temple implies power to do this. — If thou art the Son of God. An- other reference to the proceedings before the Sanhedrin (chap. xxvi. 64). The taunt is in a poetic form (Hebrew parallelism) ; and_ the crowds at an execution in the east are said to give vent to their feelings in this way still. Mark gives the same taunt in different words, and it was no doubt uttered in many different ways. Luke says (xxiii. 35) : ' the people stood behold- ing.' It appears therefore that the derision of the people was by no means so malignant as that of the rulers. But their taunts were especially ungrateful. Ver. 41. In like manner also the chief priests, etc. All classes of the Sanhedrin were repre- sented, probably in large numbers, and their taunt is of a public, national character. Thus the chief ecclesiastical personages acted on the great festival day of their religion. The lan- guage is differently reported by the several Evan- gelists. The mockery was probably continued for some time, and would vary in form. Ver. 42. He saved others. This may be iron- ical, or it is a recognition of His miracles of mercy, to taunt Him with a supposed loss of power just when He needed it most for Himself. His very mercy is used in mockery. — He is the king of Israel, etc. Ironical, with a mocking suggestion of still being open to the proof of His Messiahship. — And we will believe on him. Unless there was an atoning purpose in Christ's death, it will always seem strange that He did not offer some such miraculous proof of His power. The soldiers repeated this reproach, but of course without this last clause (see Luke xxiii. 36, 37). Ver. 43. He trusteth on God. In their mock- ery they repeat almost the very language of Ps. xxii. 8. Their Pharisaical scrupulousness made them substitute ' God ' for ' Jehovah,' which oc- curs in the Psalm, and which the Jews would not utter. Yet that Psalm was now finding its fulfil- ment, and the verse they echo is preceded by a description (ver. 7) of their very gestures. See ver. 46. Ver. 44. The robbers also cast the same in his teeth, or 'cast on him the same reproaches.' Luke alone tells of the penitence of one (see Luke xxiii. 39-43). Both probably at first re- proach Him, but one was afterwards converted, during the three hours they hung side by side. It is not satisfactory to refer ' the robbers ' to but one. At this point occurred the touching inci- dent recorded in John xix. 26, 27. Ver. 45. Now from the sixth hour. Twelve o'clock. The nailing .to the cross took place at nine o'clock (Mark xv. 25: 'It was the third hour'). lohn (xix. 14) says that it was 'about the sixth hour,' when Pilate presented our Lord to the people for the last time. Whatever be the explanation of that passage, we accept the accuracy of the verse before us, confirmed by the statements of Mark and Luke. From midday to three o'clock in the afternoon, usually the bright- est part of the day, there was a darkness. Be- sides the testimony of the three Evangelists, early Christian writers speak of it and appeal to heathen testimony to support the truth. It could not have been an ordinary eclipse, for the moon was full that day. Although an earthquake fol- lowed (ver. 51), yet even that was no ordinary earthquake, and the obscuration was too entire and too long continued to be the darkness wliich often precedes an earthquake. It was a mirac- ulous occurrence designed to exhibit the amaze- ment of nature and of the God of nature at the wickedness of the crucifixion of Him who is the light of the world and the sun of righteousness. To deny its supernatural character seems to im- pair this design. If Jesus of Nazareth is what the Gospels represent Him to be, the needs of humanity ask Him to be, and the faith of the Christian finds Him to be, the supernatural here seems natural. — Over all the land. Possibly only the whole land of Judea ; the main point being the fact in Jerusalem. Still it may refer to the whole world, /. e., where it was day, espe- cially as the heathen notices of what is generally supposed to be the same event, justify an exten- sion beyond Judea. Heubner : Suidas relates that Dionysius the Areopagite (then a heathen), saw the eclipse in Egypt, and exclaimed :^ ' Either God is suffering, and the world sympathizes with Him, or else the world is hurrying to destruction.' Ver. 46. And about the ninth hour. During the three hours of darkness, our Lord was silent. He seems not to have become gradually ex- hausted, for after nearly six hours on the cross, according to three Evangelists, Jesus cried out with a loud voice (comp. ver. 50). The agony resembles that in Gethsemane, but seems even more intense. Matthew and Mark mention only this utterance from the cross. — Eli, Eli. The first words of Ps. xxii., given by Mark in the Aramaic dialect then spoken : ' Eloi, Eloi.' — Lama, or ' Lema ' (Aramaic, and better sup- ported). — Sabachthani, also Aramaic. The trans- lation follows: My God, etc., suggesting that Matthew wrote in Greek. The izd Psabn, from which this cry is taken, had already been cited (from ver. 8) in mockery by the rulers (ver 43), whose conduct is described in the Psalm (ver. 7). The casting lots for His garments (ver. 35) is a fulfilment o^f ver. 18 (comp. John xi.x. 24). There are so many othe- points of agreement, thit the 236 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 32-56. Psalm has been deemed a direct and exclusive prophecy of Christ's passion. But it is better to admit a primary reference to David, or to an ideal person representing the righteous. It is then typicnl of the life, sufferings, and victory of Christ, necessarily finding its highest aiul most striking fulfilment in Ilim. — "Why hast thou for- saken me? These words express feeling, and the feeHng indicated by their obvious meaning. Bodily causes, inflammation, interruption of the flow o"f blood, dizziness, no doubt acted on His real human body and soul. ]5ut His soul was capable of unusual sufferings. The speedy death, while He could cry with a loud voice (ver. 50) points to a deeper struggle. This was an expe- rience of sin and death in their inner connection and universal significance for the race, by One who was perfectly pure and holy, a mysterious and indescribable anguish of the body and the soul in immediate prospect of, and in actual wrestling with, death as the wages of sin and the culmination of all misery of man, of which the Saviour was free, but which He voluntarily as- sumed from infinite love in behalf of the race. In this anguish. He expresses His actual feeling of abandonment. But His spirit still holds fast to God, and thus our hold on God is established. Here the vicarious nature of the sufferings dis- tinctly appears. Ver. 47. This man calleth Elijah. The re- semblance between the word ' Eli ' and the name Elijah is very close in the original. There is here an allusion to the belief that Elijah would come before the Messiah, and hence a sarcastic denial of His Messiahship. A real misappre- hension of His language, and a fear that Elijah might come, seem improbable. Ver. 48. Straightway one of them. This was occasioned by our Lord's cry: ' I thirst ' (John xix. 28), but all occurred in quick succession. — Took a sponge. It would be impossible to use a cup. — Vinegar. The sour wine (without the ' myrrh') used by the soldiers, and placed there in a vessel for their refreshment. The soldiers had offered Him drink (Luke xxiii. 36) hours earlier, so that this was probablv not one of them. — A reed. 'Hyssop' according to John. This was to reach it to Him. The head of one crucified would be about two feet above that of one standing on the ground. — Gave him to drink. He drank (John xix. 30), and this reception of refreshment from one who still mocked is a token that His love vanquishes the world's hate. Ver. 49. And the rest said, wait, etc. Accord- ing to Mark, the man himself says this ; giving Him the vinegar, in mingled pity and contempt, he probably responded in the same mocking tone to the jest of the others. The latter say. Wait, do not thus sustain Him ; for He is expecting Elijah to help Him, the one who offers it re- sponds : This will sustain Him until Elijah comes. Ver.' 50. Cried again with a loud voice. The last words were those recorded in Luke .xxiii. 46 : ' Father, into thy hands,' etc., immediately pre- ceded by the triumphant cry: 'It is finished' (John xi.x. 30). The order of the Seven Words (as they are called) is : Before the darkness : i. The prayer of Christ for His enemies. 2. The promise to the penitent robber. 3. The charge to Mary and John. At the close of the darkness : 4. The cry of distress to His God. Just before Ilis death : 5. The exclamation : ' I thirst.' 6. ' It is finished.' 7. The final commendation of His Spirit to God. — And yielded up Ms spirit. Actually died. The form implying, though per- haps not alluding to, the dying exclamation. The interval between the agonized cry : ' My God,' etc., and the actual death in triumph and confidence, was very brief. The intervening ex- pression of human want (' I thirst ') seems to have been uttered, to show that one of our race was suffering there, and at the same time to obtain the physical support needed to proclaim the victory won by that One of our race for us. After the victory came the Spirit's rest in the Eternal Father. More than victory is rest in God. It has been urged with much force that the physical cause of our Lord's death was ' a broken heart.' This view accounts for the dis- charge of water and blood mentioned by John (xix. 34). Rupture of the heart is followed by an effusion of blood into the pericardium, where it quickly separates into its solid and liquid con- stituents, technically termed crassavientum and se- 7-itm, but in ordinary language ' blood and water.' Ver. 51: The vail of the temple, etc. The vail before the Holy of Holies, separating it from the Holy Place. This may have been a result of the convulsion mentioned in the next clause, but the accounts do not indicate this. Supernatural agency is more than probable in view of the sig- nificance of the occurrence. This took place toward the time of the evening sacrifice. Even if at first known only to the priests, it would still be made known to Christians, since ' a great com- pany of the priests ' were afterwards converted (Acts vi. 7). It was ' a sign of the removal of the typical atonement, through the completion of the real atonement, which insures us a free ac- cess to God, Heb. vi. 19; ix. 6; x. 19.' — And the earth did quake. The earthquake and the events mentioned next, are peculiar to Matthew's account. Here, too, miraculous power is most probable. This v.'as a token of the greatness of the death of Christ, a sign, too, of the influence of His death upon the destiny of the earth itself. — And the rocks were rent. The effect of the earthquake, splitting the foundations of the holy city. A sign of wrath, but more than this. Trav- ellers still point to extraordinary rents and fissures in the rocks in the neighborhood. Vers. 52, 53. The tombs were opened.- The Jewish tombs, unlike our own, were natural or artificial excavations in rocks, the entrance being closed by a door or a large stone. These, the stone doors of the tombs, were removed, proba- bly by the force of the earthquake, to testify that Christ's death had burst the bands of death. — That had fallen asleep. Comp. i Cor. xv. 18; i Thess. iv. 15. — Were raised. Matthew alone mentions this. The next verse indicates that the actual rising did not take place until ' after His resurrection.' This remarkable event was both supernatural and symbolic, proclaiming the truth that the death and resurrection of Christ was a victory over death and Hades, opening the door to everlasting life. Who these ' saints ' were, is doubtful. Perhaps saints of the olden times, iDut niore probably those personally known to the disciples, as seems implied in the phrase : ap- peared unto many. Such saints as Simeon, Anna, Zachariah, Joseph, John the Baptist, or open friends of Christ, it has been suggested. Whether they died again is also doubtful. But probably not, as the next verse intimates an appearance :hap. XXVII. 32-66.] THE GOSPEL ACCORDING TO MATTHEW. 237 for a time, not such a restoration as in the case of Lazarus, and others. They may have had glorified bodies and ascended with our Lord. Not much has been revealed, but enough to pro- claim and confirm the blessed truth of which the event is a sign and seal. Jerusalem is still called ' the holy city,' a title it could retain at least until the day of Pentecost. Ver. 54. The centurion, who superintended the execution. — And they that were with him. The soldiers, as is evident from the phrase : watching him. Mark and Luke speak of the centurion only, the latter adding the general consternation of other spectators. — The things that were done, i. c'., how Jesus died, as Mark tells us. The two accounts supplement each other, but show the usual independence. — Truly this was the Son of God, or, ' God's Son.' The heathen officer may have used these words in the heathen sense : hero or demi-god ; but this is not probable. For he had lieard this accusation, must have known something of Jewish opinion ; heathen became Christians through the preaching of the cross, why not through the sight of the dying Redeemer. Such a conversion would be thus indicated. Nor is it certain that this phrase meant demi-god. It might be the germ of a Christian confession without being expressed in the full form, f/ie Son of God. Comp. the statement of Luke (xxiii. 47) which does not oppose this view. Only the centurion thus spoke, but as the soldiers ' feared,' some decided spiritual effect may have been pro- duced on them also. Ver. 55. Many women. Luke (xxiii. 49) speaks of ' all His acquaintance ' before these women. John was certainly ]3resent, probably some of the other disciples. — Beholding from afar. At one time a few ventured near the cross (John xix. 25- 27), but not 'many.' — Who had followed. For some time, since the journey from Galilee was not direct. — Ministering unto him, /. c, while they followed Him. Comp. on this ministry, Luke viii. 2. Others, who had followed Him to Jerusa- lem, are distinguished from these (Mark xv. 41), but it is not necessary to suppose there were two separate groups of women. Ver. 56. Among whom, the ministering women, who stood there. — Mary Magdalene. Mentioned first here and in Luke viii. 2 (among those who ministered to Him). Comp. chap, xxviii. 2 ; John .\x. I, 11-18. There is no evidence that she was the sinful woman who anointed our Lord's feet in the house of Simon the Pharisee* (Luke vii. 37). Many confuse her with another Mary, the sister of Lazarus (who anointed our Lord in Bethanv, chap. xxvi. 6-13, etc.). — Mary the mother of James and Joses. Mark : ' Mary the mother of James the less and Joses.' Comp. on chap. xiii. 58. She was the wife of Clopas or Alpheus (John xix. 25), but in our view not the sister-in-law of Mary or of Joseph, who is sup- posed to have adopted her children. — The mother of the sons of Zebedee, /. f., 'Salome ' (Mark) ; comp. chap. xx. 20. As John (xix. 25) mentions a group of women near the cross (at an earlier point of time, however), two of whom are men- tioned here (Mary Magdalene and Mary the wife of Clopas), we identify the person spoken of by him as ' His (/. e., Jesus) mother's sister,' with Salome, not with the Mary last named. The mother of Jesus, so touchingly mentioned by the beloved disciple, had probably been led away by him before the time of which Matthew speaks. "When the mother of our Lord withdrew, the others remained ' beholding afar off.' These pious women, who, with the courage of heroes, witnessed the dying moments of their Lord and Master, and sat over against the lonely sepulchre (Matt. xxvi. 61), are the shining examples of female constancy and devotion to Christ which we now can witness every day in all the churches, and which will never cease. On the events which immediately succeeded before the request of Jo- seph (the piercing of His side, in consequence of the scruples of the Jews, which required burial that evening), see John xix. 31-37. 57 Chapter XXVII. 57-66. T/ie Burial, and Securing of the Sepulchre. WHEN the even ^ was come, there came a rich man oi "■ ^^J'^^^^'l^^ Arimathea, named Joseph, who also himself was Je- xxiii. 50-56 ; John xix. 38 -42. 58 sus' disciple: He ^ went to Pilate, and begged^ the body of Jesus. Then Pilate commanded the body * to be delivered.^ 59 And when Joseph had taken ^ the body, he'' wrapped it in a 60 clean linen cloth, And * laid it in his own new tomb, ''which he i> is Hii.-.g- c Is. xxii. 16. had hewn out in the rock : and he rolled ** a great stone to the ^Markxvi.4. 5i door of the sepulchre,^ and departed. And there was * Mary ^ ver. 56; • chap, xxviii Magdalene, and ^ the other Mary, sitting over agaiwst the sep- •• ulchre. ^ And when evening * The best authorities read it "^ and 8 tomb 2 this man ^ asked for ^ given up ® And Joseph took ^ And Mary Magdalene was there 238 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 57-66. 62 Now the next day,io that followed the day of /the prepara-Z^ark^^;^^: tion/i the chief priests and Pharisees came ^^ together unto Pi- ^fJ.-J^J'j,, 63 late, Saying, Sir, we remember that ^ that deceiver said, while ^^t^cor.vi.s; 64 he was yet alive, ''After three days I will ^^ rise again. Com- I'l'^'^' ''^'■ mand therefore that the sepulchre be made sure until the third 'xvt 2'!^''' day, lest ^* his disciples come by night,^^ and steal him away, and say unto the people, He is risen from the dead : so the last 65 error shall be '^^ worse than the first. Pilate said unto them, Ye have ' a watch : ^^ go your way, make it as sure as ye can.^^ 66 So they went, and made the sepulchre sure, * sealing 4ho stone, and setting a watch. ^^ ^o on the morrow " which is the day after the Preparation ^^ the Pharisees were gathered ^^ omii will ^* lest haply 15 T/ie best authorities omit by night ^^ and the last deceit will b$ 1'^ guard ^^ make it sure as ye know how 1^ together with the guard z Ver. 66 ; chap, xxviii. II. k Dan. vi. 17. / Ver. 60 ; cliap. xxviii. Contents. Our Lord's intense agony of mind no doubt hastened death, although viewed in an- other aspect, it may be said, that the Saviour hast- ened His death by a voluntary self-surrender which the Father accepted (comp. Luke xxiii. 46). The evidence of His death to the soldiers was the in- cident mentioned John xix. 34. This early death was unusual (comp. Pilate's surprise, Mark xv. 44), but thus the Scripture was fulfilled (John xix. 36, 37). The request of the Jews is also mentioned in John's account. This was the first step towards burial, a legal scruple of His mur- derers : then follows the request of Joseph of Arimathea and the, events as recorded in the sec- tion before us. The burial, as an important fact, is mentioned by all four Evangelists ; the sealing and guarding of the sepulchre, with the request which led to these precautions, are peculiar to Tombs hewn in the Rock. Matthew. The objections which have been urged against the accuracy of these details, are readily answered. Ver. 57. When evening was come. The first evening before sundown, at which time the bodies must be removed (Deut. xxi. 23). Our Lord's death took place at three in the afternoon. — There came a rich man. Probably, to the com- pany of women standing on Golgotha (ver. 56). His going to Pilate is mentioned afterwards. The fact of his being a ' rich man ' is mentioned here, in allusion to Is liii. 9 : ' With the rich in His death.' — Of Arimathea. Either Ramah in Ben- jamin (Josh, xviii. 25 ; comp. Matt. ii. iS) or Ra- mah (Ramathaim) in Ephraim, the birth-place of Samuel ( i Sam. i. 19). The form favors the latter view ; the addition of Luke : ' a city of the Jews,' the former. — Named Joseph. One Joseph takes care of Jesus in His infancy, an- other provides for His burial. — Jesus' disciple. ' Secretly for fear of the Jews ' (John xix. 38). He was a member of the ~ Sanhedrin, of high character, who had not consented to the murder (Luke xxiii. 50, 51). He seems to have feared that the body might be removed in a disgraceful manner, and his secret faith having been quickened, he took a deci- sive step. Ecclesiastical tra- dition makes him one of ' the seventy ' and the first who preached the gospel in Eng- land. Ver. 58. This man went to Pilate. To the palace. ' He went in boldly ' (Mark XV. 43). Although'it was the Jewish custom to bury the bodies of the crucified before sunset, Pilate's consent was necessary. On Pilate's sur- prise, see Mark xv. 44. — Then Pilate commanded. The ready consent may have been owing to the station and char- acter of Joseph. Ver. 59. And Joseph tooic it. The body was taken down by Joseph ( Mark, Luke, and John). —Wrapped it in a clean linen cloth. A winding Chap. XXVIII.] THE GOSPEL ACCORDING TO MATTHEW. sheet. This would enclose the spices used in the temporary embalming, which now took place, Nicodemus having brought the spices (John xix. 39, 40). There was not time enough to embalm on Friday evening, so the costly gifts of Nico- demus were used to preserve the body, the women preparing in the interval what they thought necessary for the further anointing. Ver. 60. In Ms own new tomb. Peculiar to Matthew, but implied in the other accounts. The fact that it was ' new ' (comp. Luke xxiii. 53; John xix. 41), seems designed to overcome any suspicion as to the identity of Him who rose. The location was in a ' garden ' (John xix. 41 ), near the spot of the crucifixiori and hence well adapted for the hurried burial. — In the rock, an artificial excavation, probably prepared at great cost. It seems to have been cut horizon- tally and not downward. —He rolled a great stone. The common method of closing sepul- chres. — To the door. There was but one en- tr3.11CG. • Ver. 61. Was there, at the tomb. — The other Mary. 'The mother of Joses' (Mark xv. 47), already mentioned in ver. 56. According to Luke the female disciples from Galilee all beheld the sepulchre, and returned to prepare spices and ointments, resting on the Sabbath, which began that evening. These two not only saw where He was laid (Mark) but lingered there, sitting over against the sepulchre, as the evening came on. Ver. 62. The morrow, which is the day after the preparation. The day of the preparation was Friday, as is plain from Mark xv. 45. ' The morrow ' was therefore the Jewish Sabbath, though it is not called so here. The first day of the Passover (Friday) was in one sense a Sabbath, hence this designation is more definite. It is also supposed that the word 'preparation' was the sol- emn designation in use among the Christians to distinguish the Friday of the crucifixion (Mey- er).— Gathered together. On Saturday morn- 239 ing ; the great Sabbath of the year, as the verse plainly states. While our Lord rested in the tomb, they desecrated the Sabbath, despite their great scrupulousness. It is urged that this must have taken place on Friday evening after six o'clock, since the rulers would guard against the stealing away on the first night as well as on the subsequent one. But their anxiety was about the night preceding the third day (ver. 64). Be- sides the women were evidently not aware of the presence of the guard (Mark xvi. 3). This is accounted for, if we suppose that this incident occurred on Saturday, and not on Friday evening after six o'clock. Ver. 63. We remember, etc. Comp. chap, xii. 40; John ii. 19. Even if the meaning of the saying was hid from the disciples ; enmity was quick to apprehend it. —That deceiver. The language of triumph, despite their request. Friends and foes were both busied about the dead Christ. Ver. 64. Until the third day, from His death, the third after and including Friday. — The best authorities omit 'by night.' — Worse than the first. The claim to be the Messiah, etc., was in their view the first deceit. As regards the effects of a belief in the resurrection, they judged rightly. "Ver. 65. Ye have a guard, or, ' have a guard,' /. e., I permit you to take one. The Ro- man soldiers, who certainly composed the guard (chap, xxviii. 14), were not under their command. — Make it sure as ye know how. Not ' as sure as ye can,' nor is it at all ironical. He gives them the guard, and they are to use the means as they think best. Pilate shirks the responsibility, but again gives way. Yet this was overruled for good. Ver. 66. Sealing the stone. A string was stretched across the stone, and sealed to the rock at either end, with wax or sealing-clay. After these precautions, the body could not disappear, except through the miracle of the resurrection. Chapter XXVIII. TJie Resurrection. General Remarks. The resurrection of Je- sus Christ is distinctly asserted, by four Evan- gelists whose testimony nowhere shows greater independence of each other ; in the Acts of the Apostles ; it is preached directly or assumed in all the Epistles ; it has been so believed for eighteen centuries, that if it be not true the his- tory of Christianity becomes a streani without a fountain, an effect without a cause. All theories which seek to set it aside (see below) have proven utter failures. Without it there is no gospel of Jesus Christ. In the various narratives of this most wonder- ful and mysterious period of forty days, deal- ing with facts that transcend all ordinary Chris- tian experience, we might expect, if any\vhere, differences of statement. The difficulty in har- monizing the narratives satisfactorily in every particular, arises naturally from our want of knowledge of all the details in the precise order of their occurrence. Indeed, minor differences with substantial agreement, confirm the main facts, far more than a literal agreement would. The Gospel witnesses suggest no suspicion of a previous understanding and mutual dependence. ' The confusion which confessedly exists in this part of the gospel narrative, and the consequent difficulty of reducing it to one continuous account, is not the fault of the historians, but the natural effect of the events themselves, as impressed upon the senses and the memory of different wit- nesses. If it had pleased God to inspire a single writer as the historian of the resurrection, he would no doubt have furnished as coherent and perspicuous a narrative as any other in the sacred volume. But since it entered into the divine plan, as a necessary element, to set before us no< a single but a fourfold picture of our Saviour's life and death, we must purchase the advantage of this varied exhibition, by submitting^ to its in- cidental inconveniences, among which is the dif- ficulty, just referred to, of combining all these 240 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVIII. i-io, views, taken from different points of observation, into one complete view to be seen at the same moment ' (J. A. Alexander). Order of Appearances. We suggest the following as the most probable view ; certainty is perhaps impossible. (i.) To Mary Magdalene (John xx. 14; Mark xvi. 9). (2.) To the other women (Matt, xxviii. 9). The main difficulty in harmonizing the accounts is just here. Some transpose ( i) and (2). Mark xvi. 9 (that passage is authentic, if not genuine, see 'notes there) is explicit, while John's account implies the same. The details of (i) and (2) may be thus arranged : {a.) Three women start for the sepulchre, early on Sunday morning (Mark xvi. I ; comp. Matt, xxviii. i), followed by others bearing spices (Luke xxiv. i). {/>.) These three finding the stone rolled away are differently af- fected; Mary Magdalene starting back to meet the male disciples who are also coming (John xx. 2) ; the other two remaining, approach nearer and see one angel sitting upon the stone (Matt, xxviii. 2-7). They go back to meet the other women coming with the spices, {c.) While all are absent Peter and John come and find the tomb empty (John xx. 3-10). (d.) Mary Mag- dalene returns, sees two angels in the grave (John XX. 12), and turning round sees Jesus (Jirsf appearance), and takes the tidings to the disciples (John x.x. 14-18). {e.) The other two, surprised by tne message of the angel, meet the women bringing spices ; all visit the tomb and see the two angels standing (Luke xxiv. 4-7), one of whom was sitting on the right side as they en- tered (Mark xvi. 5). (_/. ) As they go back they meet the Lord (Matt, xxviii. 9). The apparent confusion in the narratives is but an apt reflec- tion of the tumult of doubt, fear, and joy which possessed the whole company during that day, as the different stories were repeated. (3.) To Peter (Luke xxiv. 34; i Cor. xv. 5). (4.) To the two disciples on the way to Em- maus, toward evening on Sunday (Mark xvi. 12, 13 ; Luke xxiv. 13-32). (5.) To the Apostles [except Thomas), on Sun- day evening (Mark xvi. 14 ; Luke xxiv. 36 ; John xx. 19, 24). — These five occurred on the day of die resurrection. (6.) To the Apostles, including Thomas ; a week after (John xx. 24-29), in Jerusalem, where they had waited throughout the Passover. That ended on Friday, on Saturday (the Jewish Sab- bath) they would not start for Galilee ; perhaps they waited over Sunday because they already regarded it as holy. (7.) In Galilee, at the Lake of Gennesaret to seven disciples (John xxi.), the third time to the assembled Apostles (John xxi. 14). (8.) To the multitude of disciples on a moun- tain in Galilee (Matt, xxviii. 16-20 ; comp. Mark xvi. 15-1S ; I Cor. xv. 6). Possibly the passage in I Cor. refers to still another appearance. (9.) To James (i Cor. xv. 7). It is doubtful which James this was ; and equally so whether it was in Galilee or Jerusalem. (10.) The final ajjpearance, closing with the Ascension (Luke xxiv. 50, 51 ; Acts i. 9, 10). Probably referred to in the last clause of i Cor. XV. 7. Others make that a distinct appearance, and so reckon (see under 8) twelve instead of ten. Why did not Christ show Himself to His en- emies ? John xiv. 19 fairly implies that our Lord would not thus do. If we look for reasons why He would not, they may readily be found. As regards His enemies His holiness forbade such an honor to those who had wickedly crucified Him; His wisdom forbade His constraining them to a belief, not of the heart, which would only rouse anew false expectations ; His love forbade it ; for those who could be reached by the gospel would be far more ready to receive it, if there had not intervened such an appearance to them. Without the Spirit's influence it would only have hardened them. As regards His dis- ciples, such appearances would have interfered with the progress of their strengthening convic- tion of His resurrection, by depriving them of the assuring intercourse and quiet contemplations of the forty days. As regards the proof of the fact : those who will not accept the testimony which comes from the disciples whose unbelief gradually gave way to settled faith, would not be influenced by any evidence that might have come from the Sanhedrin. Matthew mentions only the appearance to the women on the day of the resurrection, and to the eleven on the*mountain in Galilee, inserting the bribery of the guards as the sequel of chap. xxvii. 62-66. Ver. 18 is also peculiar to this Gospel. The command to go into Galilee is found in Mark's account, and John tells in great- est detail what occurred there, so that both the command and its fulfilment are well established. Luke xxiv. 49 is not in conflict with this ; judg- ing from the context there that command was given after the return from Galilee. The disci- ples would naturally linger at Jerusalem ; hence the first command was needed, to bring them to the most fitting place for the appearance to the whole Church (in Galilee where it was safer, and where the new Church would be most separated from the Old Economy). Chapter XXVIII. i-io. The Resurrection. I N 1 the end of the sabbath,^ as it besran to dawn toward "■ mark xvi. the first day of the week, came ^ Mary Magdalene and *the ^ se'J'chap°' 2 other Mary to see the sepulchre. And, behold, there was a xxvii. 61 ; comp. John Now in 2 sabbath day XX. I. Chap. XXVIII. i-io.] THE GOSPEL ACCORDING TO MATTHEW. 241 great earthquake : for '^ the ^ ansrel of the Lord descended from " <-"omp-Luke ■^ XXIV. 4 ; heaven, and came and rolled back'^ '^the stone from the door° , J'.;'"' ^"^ ■?.• ' a Lnap. xxvii. 3 and sat upon it. * His countenance *^ was like '^ li^htnins'. and ^°'^^- ^ 4 -^his raiment white as snow : And for fear of him the keepers ^-^tirqlMark 5 did shake,^ and became as dead meu.^^ And the angel " an- ^ see^'cUap. swered and said unto the women, Fear not ye : for I know that '"■^^' 6 ye seek Jesus, which was ^^ crucified. He is not here : for he is risen, ''as ^^he said. Come, see the place where the Lord lay. /t Chap. xxvii. 7 And go quickly, and tell his disciples that he is risen from the ^^' dead ; and, behold,i3 » he goeth before you into Galilee ; there . ,, ' Vers. lo, i6j 8 shall ye see hmi : lo, I have told you. And they departed ""^^p- '"''''• quickly from the sepulchre ^^ with fear and great joy ; and did run ^5 to bring his disciples word. . k Comp.Mark 9 And as they went to tell his disciples,^^ behold, Jesus '^' met ''^i-g; Jo'i" them, saying, All hail. And they came and ' held him by the ^' '' l^'"^^ '^• feet, and '"worshipped him. Then said ^^ Jesus unto them. Be not afraid : ^^ go tell » my brethren ' that they go 20 into Galilee, and there shall they see me. 10 appearance away " who liath been 12 ^^^^ ^s " Jq u ^omb 1^ T/ie best mithorities omit as they went to tell his disciples " took hold of his is gaith i» Fear not ^ The best mithorities otnitivom. the door 8 watchers ^ quake 10 dead men 1^ and ran ^° depart i)t Ver. 17 ; see cliap. viii. 2. « John XX. 17; comp. Ps. xxii. 22 ; Rom. viii. 29; Heb. ii. II, 12. Ver. I. Now in the end of the Sabbath day, /. e., the Jewish Sabbath. The next clause shows che time of the clay ; so that it was really after the Sabbath had ended, according to the Jewish mode of reckoning the days. — As it began to dawn toward. Literally ' at the dawning into.' Mark says : ' at the rising of the sun ; ' Luke : 'very early in the morning' (literally 'deep daiun ') ; John : ' while it was yet dark.' Mark also says : 'very early in the morning.' See Mark xvi. 2. The twilight in Palestine is not of very long continuance as compared with most Euro- pean countries, so that all point to about the same time, namely, day-break. — Mary Magda- lene. John mentions her alone. — And the other Mary. See chap, xxvii. 61, which suggests why Mai the w mentions these two, omitting 'Salome,' whom Mark (xvi. i) names. — To see the sepul- chre. The purpose of anointing or embalming the body is omitted by Matthew (see accounts of Mark and Luke). These two women did not bear the spices. Another motive was present, an unconscious hope of the resurrection which hurried these women, who had watched by the sepulchre, in advance of the others, mentioned by Luke. Joanna, wife of Chuzas, Herod's stew- ard (Luke viii. 3), may have been in the advance party, or with the larger band coming with the S])ices which had been prepared by all the female Galilean disciples (comp. Luke xxiii. 55-xxiv. i-io). Ver. 2. A great earthquake. Probably wit- nessed by tlie women. They first questioned how the stone should be rolled away, so that they could embalm the body (Mark xvi. 3). The earthquake is connected with the sudden rolling 16 away of the great stone by the angel. — For an angel of the Lord. The resurrection itself was not a matter of actual bodily vision, and seems to have taken place before the stone was rolled away (ver. 6). The tomb was opened for the sake of the women and the disciples, not to al- low the Lord to pass out. The stone could not have been a hindrance to Him (comp. John xx. 19, 26). — And sat upon it. This is to be distin- guished from all the other angelic appearances. Mary Magdalene probably started back about this time, and left the other Mary and Salome to see and hear the angel. Some think the occur- rences of this verse preceded the coming of the women and were witnessed by the soldiers only, and that the message of vers. 5-7 was spoken by the angel inside the tomb, but this is grammatic- ally less probable. Ver. 3. His appearance, rather than his form. — As lightning. In its exceeding brightness. Comp. the other descriptibns of the angels within the sepulchre (Mark xv. 5 ; Luke xxiv. 4 ; John XX. 12). These angelic appearances cannot be re- garded as visions. The accounts are too explicit. Ver. 4. For fear of him, i. e., of the angel. As the angel was there when the women came, and the guard did not go back to the city until after the women departed (ver. 11), it seems most probable that all these occurrences took \>\^.ce,jiist as the women came. — The watchers did quake. In their terror they did not prevent the women from going into the sepulchre. Ver. 5. Fear not ye. Let the soldiers fear, but wo\. ye. This indicates that all were still outside the tomb. — For I know. He came to help them in this hour of perplexity, not to frighten them. 242 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVIII. 11-20. — Who hath been crucified. The form used is common in the New Testament, pointing to what has happened, l)iit with present results. Ver. 6. He is not here, for he is risen. Hilary : •Through woman death was first introduced into the world ; to woman the first announcement was made of the resurrection.' — Even as he said. Comp. the e.xpansion of this thought in Luke x.xiv. 6, 7, to all the women afterwards, /« the sepulchre. — The Lord. So an angel speaks of 'Jesus who hath been crucified-' Ver. 7. Tell his disciples. This is a message to the disciples, as a body. Women bore the first glad tidings from beyond the grave. — He goeth before you into Galilee ; as had been fore- told in chap. -xxvi. 32. Comp. John x. 4. The gathering of the flock in Galilee was a measure of prudence, to prevent persecution, and to dis- sociate them from the old temple. — There shall ye see him. Still part of the message, and yet indirectly applicable to the hearers also. — Lo, I have told you. These words, adding solemnity to the important announcement, are peculiar to Matthew, and a mark of accuracy. Ver. 8. And they departed quickly from the tomb. As we suppose, the visits of Peter and John, and of Mary Magdalene, occurred ne.xt ; then these two women met the others, and re- turning with them, all entered the tomb, where the message was repeated (Luke xxiv. 3-8). The word ' quickly ' is not against this, for the events must have taken place in rapid succession. — With fear and great joy. A natural state of mingled feeling, in view of what they had seen and heard. Fear at what they had seen, joy at what they had heard, and both mingled because the latter seemed too good to be true. The sarnie state of mind is indicated in all the accounts. Ver. 9. The first clause is to be omitted, but the sense is not affected. — Behold, Jesus met them. This (the second) appearance is mentioned by Matthew only. Luke xxiv. 24: 'but Him they saw not,' is a report of what the two disci- ples had heard before they left Jerusalem. — All haU. A joyous salutation. — Took hold of his feet. Li mingled fear and joy. The action was very natural in such circumstances, and was al- lowed to strengthen the evidence of His resur- rection (comp. on the other hand, John xx. 17). In Mary's case this was not necessary. — And worshipped him. Before the resurrection, ' wor- ship ' had been rendered to Jesus by strangers, not by the disciples. We therefore think that religious worship is here meant, not mere rever- ence, though the word often has the latter sense. 'The intercourse and companionship of the Lord, after His resurrection, with His disciples, during the forty days of joy, bore manifestly a different character from what they did before His death. Through His death and resurrection, the glori- fication of His body had begun ' (Lisco). Ver. 10. Fear not. This injunction was called for by the mingled emotions of those addressed. The language has also the vivacious form of joy- ous feeling. — Go, rell my brethren. A touching term coming from the Risen One, and applied to those who had forsaken Him. It indicates His continued affection and their fellowshi]5 wit!'. Him in His glory. — That they depart into Gali> lee. In the excited, half doubting, half rejoicing mood which characterized all the believers, male and female, there was a necessity for a repetition of this command (see ver. 7). Frequent appear- ances, repeated commands \\&x& called for ; the first to convince them, the second to direct them. (According to our view of the harmony, this message had been given twice already by the angels : once without and again within the sepul- chre.) Our own experience shows the same need. Hence we are prepared to exjject that there were other appearances than those recorded here. Matthew passes over most of them, mentioning, probably, only those which impressed his own mind most, or seemed best adapted for his pur- pose. — And there shall they see me. This seems to refer, as in ver. 7. to the whole body of the disciples, who under the leadership of the eleven returned to Galilee about nine days afterwards, many of whom came to Jerusalem again before the Ascension (Acts i. 13-15). Matthew is si- lent about the subsequent appearances to the Apostles in Jerusalem (Mark xvi. 14; Luke xxiv. 36 ; John xx. 19, 26), though present on these occasions. As he wrote for Jewish Christians he may have wished to emphasize the ajjpearances in Galilee, in order to lead their minds away from Jerusalem, to which their education would still make them cling. All theories of different traditions (Judean and Galilean) about the resur- rection, are unsupported by the contents of the several Gospels. All attem]3ts to deny the historical character of the resurrection and the subsequent manifesta- tions of Christ have failed. To suppose that the Apostles lied, as did the .Sanhedrin (chap, xxviii. 13), is a moral impossibility ; that the resurrec- tion was a mere reviving from apparent death is a physical impossibility ; that the apjjearances were mere visions, ecstasies, having no reality outside the minds of the persons, is psychologi- cally impossible ; such visions are not so often repeated nor to so many persons. Phantoms, visions, the result of too lively imaginations ( ! ) do not revolutionize the world. Consistency re- quires that those who deny the reality of the res- urrection, deny the Apostolic history also ; and what is then left to account for Christianity, a fact which must be accounted for ? Chapter XXVIII. 11-20. The Falsehood in Jerusalem ; the Appearance in Galilee. 11 "\ TOW when^ they were going, behold, some of ''the watch^ « chap.xxvii. 1 ^ came into the city, and shewed ^ unto the chief priests all 12 the things that were done.* And when they were assembled ^ while 2 guard ^ ^q\^ 4 come to pass d Chap. ix. 3 1 ; Mark i. Chap. XXVIII. 11-20.] THE GOSPEL ACCORDING TO MATTHEW. 243 with the elders, and had taken counsel,^ they gave large money 13 unto the soldiers, Saying, Say ye, His disciples came by night, 14 and stole him away^ while we slept. And if this come to ''the * Ch.ip.xxvu. governor's ears, we wilP persuade him, and secure you.'^ g^ iin. vii. 13, came^^ and spake unto them, saying, ''All power is^^ given unto 19 me in heaven and in ^* earth. '' Go ye therefore, and * teach *alP^ nations, ''baptizing them' in ^^ the name of the Father, 20 and of the Son, and of the Holy Ghost : Teaching them to observe all things whatsoever I have ^^ commanded you : and, lo, I am with you alway, eveji unto '"the end of the world. Amen.^^ 15 16 17 5 And having assembled with the elders and taken counsel ^ away ■' make you secure ^ was spread abroad ^ But ^° o/nii away ^^ unto the ^^ came to thetn ^^ authority was ^* on ^5 make disciples of all the 1® into ^'' oiiiil have ^* The best mitJiorities omit Amen. Acts ii. 36 ; Rom. xiv. 9 ; Eph. i. 20-22 ; Phil. ii. 9, 10 ; Col. ii, JO ; I Pet. iii. 22 ; see chap. xi. 27 h Mark xvi. 15, 16. i Chap. xiii. k Luke xxiv. 47- / Rom. VI. 3 ; Gal. iii. 27. >« See chap. xiii. 39. Contents. The two incidents of this section seem to have been placed together, to mark a contrast. Judaism reaches its lowest point, when it must bribe heathen soldiers to lie for it. Mat- thew would thus lead the minds of the Jewish Christians, for whom he wrote, away from the desecrated mount in Jerusalem, to the mount in Galilee, where our Lord proclaims His glory and power. The Gospel closes with a command and a promise (ver. 20) to those who should go forth as despised Nazarenes (Galileans), the fulfilment of which not only proves the falsity of the rulers' story, but left Judaism forever impotent. It is a fitting close for all time. For on the fulfil- ment of the promise, always connected with obe- dience to the command, rests the proof of the whole simple narrative. Ver. II. While they were going. The fact that the soldiers did not go first, indicates that all the occurrences at the sepulchre occupied but a short time. — Some of the guard, etc. They told the truth, possibly hoping for a bribe. — Chief priests, under whose directions they had been, and to whom they ought to report. Ver. 12. Taken counsel. This was a meeting of the Sanhedrin. Whether public or secret, regular or specially called to meet this emer- gency, is unknown. — They, i. e., the chief priests and elders. — Gave large money. More than they gave Judas. This is the lowest depth of their malice ; and a humiliating position. Ver. 13. Stole him away while we slept. The story carries its refutation on its face. If all the soldiers were asleep, they could not discover the thieves, nor would they have proclaimed their negligence, the punishment for which was death ; if even a few of them were awake, they might and would have prevented the theft. A few timid disciples would not have made such an at- tempt. But men in the infatuation of unbelief, will believe any story however improbable. Ver. 14. And if this (/. e., the reported sleep- ing on guard] come to the governor's ears. There is no evidence that Pilate took any notice of the matter, but the soldiers ran a risk, against which they are now insured. — We will persuade him. A hint at further and costly bribery ; for Pilate was avaricious and corrupt. But he may never have heard the story. — Make you secure. They were ready to promise this, though to gain their end they would not scruple to sacrifice their tools. Ver. 15. This saying. This report of the sol- diers ; not the entire account here given. — Was spread abroad. This points to the time when the falsehood gained currency. — Until this day, i. e., when the Gospel was written, possibly thirty or forty years after the resurrection. It was current among the Jews in the second and third centu- ries, and has been believed in later times. In view of this currency of the story, it follows that either the Sanhedrin or the early Christians in- vented a lie. There is no middle ground. The testimony we possess, the proper inquiry after motives on either side, as well as the history of both for eighteen centuries, show conclusively that it was the early Christians who invented the falsehood. The Risen Lord in Galilee. Ver. 16. But the eleven disciples. As this meeting was appointed before our Lord's death (chap. xxvi. 32) as the message of the angel (ver. 7), repeated by our Lord Himself (ver. 10" 244 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVIII. 11-20. was probably addressed to the whole body of ficiency they can go. Evidently addressed to all disciples, and as the language of ver. 17 ('some the brethren, not to the^ Apostles only, and so doubted') could scarcely apply to the eleven, ' ■ • > ' ^' '- we infer that all the disciples who could be broughi- together were assembled on this occa- sion, identifying it with the appearance men- tioned in I Cor. xv. 6 ('five hundred brethren at once'). It was probably the ^-/j,'/'//! appearance, preceded by that at the Sea of Galilee (John xxi.j. 'The eleven disciples ' are mentioned as understood in the early Church (comp. Acts viii. 1,4). — Make disciples of. More than 'teach.' It includes the two means which follow : ' bap- tizing' 'teaching' (ver. 20), probably referring to the whole process of Christianizing, from begin- ning to end. Because Christ rules (ver. 18), go, not to conquer men by force, but to work on their hearts — make them disciples, docile pupils representatives of the entire band. — Went into in the school of Christ. — All the nations. The Galilee. Probably on the Monday after the Pass- limitation of chap. x. 5 is now removed. Then over feast had closed, nine days after the resur- the disciples needed time to learn ; now their rection. — Unto the mountain where Jesus had commission is made universal. Yet the Jewish appointed them. Evidently a definite place of prejudice could not be overcome at once, and the meeting, but exactly when and where is un- Apostles themselves, until further revelation came known. An apocryphal tradition of a late date (Acts x.), were in doubt whether circumcision (13th century) says that the mountain was the were not first necessary. This fact shows that we northern peak of the Mount of Olives, which it could never have had the gospel, if the Gospel is asserted, was called Galilea. But this is a history had not been explained by the further useless attempt at harmonizing the accounts, revelation, which some now seek to underrate. There was a good reason for the withdrawal into the district of Galilee, remote from Jerusalem. Some conjecture that it was Mount Tabor. Were Baptizing them. The ' discipling ' consists of two parts : baptism, the rite of admission, and the subseqiie7it instrziction. This is the ordinary pro- a knowledge of the locality important, it would cess in the Christian Church. And it has been have been pointed out to us as definitely as it usually understood as referring to admission into was appointed to believers then. the covenant in infancy ; then a growing up in Ver. 17. They worshipped him. The word Christian instruction. Too often, parents have might mean something less than religious wor- clung to the former with superstitious scrupulous- ship, but it does mean that in many cases ; the ness, and neglected the latter. This method can matter could scarcely be mentioned, if it meant apply only to Christian churches already estab- less here. — But some doubted. A few, probably lished. As the Jewish religion began with the of the five hundred, not of the ' eleven.' Some promise of God, and the faith and circumcision say the doubt was respecting the identity of our of adult Abraham (see Rom. iv. 11), so the Lord, and find in it an evidence of their caution Christian Church was founded in the beginning, in examining the evidence, which gives their sub- and is now propagated in all heathen countries sequent conviction and testimony the greater by the preaching of the Gospel to, and by the weight. But they came there because they baptism of, adults. But even in the case of adult thought He was risen, and the sight of the Lord had ill all other cases produced conviction, The doubt was probably whether it was proper to worship Him, especially as the following words of our Lord apply so directly to such a doubt. So now 'some,' attached to our Lord, have a speculative doubt as to the propriety of accord- ing Him Divine honors. When it becomes a posi- tive denial of the power He claims in the ne.xt verse, genuine faith in Him is scarcely possible. Ver. 18. And Jesus came to them. He may have been seen first at a distance, or He may now have approached those who doubted. — All authority was given to me in heaven and on earth. An expression of His glorification and victory. The primary reference is to His author- ity as Mediator, extending over all in heaven and on earth, for His Church. It ' was given ' by the Father, to Him as the God-man, though as the Eternal Word, He had such glory before the foundation of the world. Before the resur- rection the disciples were not ready for this rev- elation, nor had the victory of the God-man been won. Hence to exalt the truths spoken by our Lord before His death above those which He uttered after Plis resurrection, or taught His disciples through this power, is to lose the full glory of the gospel. Our Lord now announces the fact, but this victory was won at the Resur- rection. He lingers on eartii to assure His converts, a full instruction in the Christian re- ligion does not, as a rule, precede, but succeed baptism, which is an initiatory rite, the sacra- mental sign and seal of regeneration, /. e., of the beginning of the new life, not of sanctification or growth in holiness. — Into the name, etc. This inckides the idea of ' by the authority of,' also ' dedicated into communion and fellowship with.' It implies, not only a confession on the part of the one baptized, but an admission to privilege : the rite, the sign and seal of both. It is into one name, of the Father, and of the Son, and of the Holy Ghost. It is impossible that this means, the one name of God, of a mere man, and of an attribute of God. It is the one name of One God, existing (as well as manifested), as Father, Son, and Holy Ghost. Comp. the baptism of Jesus, where all three persons of the Godhead revealed themselves. — The doctrine of the Trin- ity receives powerful support from passages like this, but it rests even more on facts, on the whole Scripture revelation of God as Father, Son, and Holy Spirit in the three great works of creation, redemption, and sanctification. All of which are signified and sealed in this formula of baptism. Since God reveals Himself as He is : this Trin- ity of revelation (ceconomical Trinity) involves the Trinity of essence (ontological Trinity). Ver. 20. Teaching them. This teaching is a continued process, which partly precedes and chosen ones, and at the ascension enters into His partly follows baptism. As the eleven Apostles Inheritance. and their companions could not do all this, we Ver. 19. Therefore. The glorification of Christ find here the institution of a continuous baptiz- is the ground of His sending them, and the ing and teaching. That this involved an office, blessed reason why in their weakness and insuf- arises not only from the necessity of the case, Chap. XXVIII. 1 1-20.] THE GOSPEL ACCORDING TO MATTHEW. 245 but from the fact that the Apostles are addressed primarily, though not exclusively. — All things whatsoever I commanded you. The doctrines and precepts of Christ, nothing less and nothing more, are the proper subjects of Christian faith and ]3ractice. In these, however, are included the Old Testament which He repeatedly con- firms, and the further revelations He made to those personally 'commanded' by Him, includ- ing the Apostle Paul. — And, lo. To encourage them. — I am with you. A proof of Christ's Divinity. By His Providence, His S])irit, His life ; for the idea of vital union with Him had already been declared (John xiv. 20 ; xv. 5 ; xvi. 22). The simple language of the passage, as well as the facts of Christian history, forbid our limit- ing this promise to one set of men, claiming to be successors of the Apostles. There is, of course, involved a special promise to those engaged in the fulfilling of the previous command. The Apos- tles, the organizers of the Church, arranged about the appointment of those who should perform this service. But in their peculiar otTice they could have no successors, and in the organization of the Church they were governed not so much by fornial rules as by the exigencies of the case. The prom- ise of Christ's abiding ])resence is to His ])eople as individuals constituting a whole, those in re- sponsible stations receiving special grace only as they have special needs which they present on the plea of this promise. — Alway. Literally: 'all tlie days.' Never absent a single day, however dark, until the last when He shall come again. — Unto the end of the world. This does not set a term to Christ's presence, but to His invisible and temporal presence, which will be exchanged for His visible and eternal presence at His com- ing. Now Christ is luitli us ; then, when He shall ai)|)ear in glory, we shall be wilh J/iin where He is (1 John iii. 2). The fact of the Ascension is clearly implied here, as well as in other passages of this Cospel, as chap. xxii. 44 ; xxiv. 30; xxv. 14, 31 ;,xxvi. 64. The word 'Amen' was added afterwards. The Gospel does not end abrujjtly, but a])i)ropriately ; simply and yet majestically. Evidently this interview is recorded by the Evan- gelist, as implying the institution of the Christian Church, distinct from Judaism, — an important point for readers of Jewish origin. If men now seek for the Apostolic Church, let them remem- ber Christ's words as recorded by an A])ostle : and they will find it where Christ is. This glo- rious fact of the unbroken succession of Christ's life through all ages of Christendom is the true doctrine of the Apostolic succession, and is not only an irresistible evidence of Christianity, but an unfailing source of strength and encourage- ment to the believer. THE GOSPEL ACCORDING TO MARK. T Chapter I. 1-13. John the Baptist ; our Lord's Baptism and Temptation. HE beginning of the gospel of Jesus Christ, "the Son of "xiv. 33- .. ° ^ "^ ^ b Matt. m. God ; 1 iii"-,6"'^" 2 *As it is written in the prophets,^ "^Behold, I send my mes- c MAL.'iji. i; 11' -- Matt. XI. 10 J senger before thy face, which shall prepare^ thy way before ^Lukevii.27. 3 thee.* ^ The ^ voice of one crying in the wilderness. Prepare J°'i» '• ^3- 4 ye the way of the Lord, make his paths straight.^ John did baptize in the wilderness, and preach,'^ the baptism of ' ^f ActTli. 5 repentance * for the remission ^ of sins. And there went out ^'^■ unto him all the land of Judea, and they ^ of Jerusalem, and were all ^^ baptized of him in the . river of ^^ Jordan, confessing 6 their sins. And John was clothed with camel's hair, and with a girdle of a skin ^^ about his loins ; and he did eat locusts and 7 wild honey ; ^^ And ^'* preached, saying, There cometh one ^^ mightier than I after me, the latchet of whose shoes I am not 8 worthy to stoop down and unloose. I indeed have baptized ^^ you with water : but he shall baptize you with the Holy Ghost. / matt^^-^^ 9 ■''Audit came to pass in those days, that Jesus ^ came from \ll^\^\^ 10 Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw '' the heavens h is. kiv. 1. opened,^" and the Spirit like ^^ a dove descending upon him : 11 And there came a voice from heaven,^'^ j-(7j/z;/^, Thou art my beloved Son, in whom^° I am well pleased. 12 'And immediately^^ the Spirit driveth him^^ into the wilder- zMatt. it. 13 ness. And he was there ^^ in the wilderness forty days tempted iv. 1-13- of Satan ; and was with the wild beasts ; and the angels min- istered unto him. 1 ( . ) instead of ( ; ) ^ The best mithorities read Isaiali the prophet 8 who shall order * omit before thee ^ A ® ( ; ) instead of {.) '' John appeared, he who baptized — and preached 8 unto remission ^ all they ^° omit all " omi/ of 12 a leathern girdle ^^ ( • ) instead of { ; ) " And he '5 he that is ^^ I baptized ''' rending is ^s 1^ And a voice came out of the heavens 2° The best authorities read thee 21 straightway 22 driveth him forth ^ ojnit there Chap. I. 1-13.] THE GOSPEL ACCORDING TO MARK. Contents. The Evangelist, intending to nar- rate our Lord's ministry without dwelling upon the earlier part of His life, prefaces the whole with a title (ver. i), which is followed by a refer- ence to the preaching of John the Baptist (vers. 2-8). This was necessary, since, in one sense, John's appearance was ' the beginning of the Gospel of Jesus Christ.' A brief narration of the baptism of Jesus (vers. 10, n) and of the temptation (vers. 12, 13) completes Mark's ac- count of the preliminary events. Ver. I. The Title. The beginning of the gospel. This is regarded by some as the title of the whole book : here begins the Gospel. But the word 'gospel' in the New Testament is not ap- plied to a book. See Introduction, p. 14. Others more properly refer it to this section alone, which gives the events forming the beginning of the gospel. As a title, the verse forms a complete sentence. Some, however, connect it with ver. 2 : The beginning, etc., as it is written. Others again, with ver. 4 : The beginning of the gospel (was this), John did baptize, etc. Still another view puts a period at the close of this verse, but refers it to the ministry of John, taking vers. 2, 3, as a second confirmatory title. — Of Jesus Christ, i. e., concerning Jesus Christ, who is the subject of the gospel.— The Son of God. Mat- thew (i. i), writing for the Jews, says : ' the Son of David, the Son of Abraham ; ' but Mark, writ- ing for Gentile Christians, adds the title, the meaning of which is most fully brought out in the prologue to the Gospel according to John. Vers. 2, 3. In Isaiah the prophet. The com- mon reading ('prophets') arose from the fact that only the second prophecy (ver. 3) is from Isaiah ; the first is from Malachi (iii. i). Isaiah is named, because his prediction is the more im- portant and striking, and the key note of Mala- chi's prophecv. Matthew and Luke quote the latter in a different connection (Matt. xi. 10, see the notes there for an explanation of the proph- ecy ; Luke vii. 27). On ver. 3, see Matt. iii. 3. Ver. 4. John appeared. The connection is with what precedes, as is indicated by the em- phatic position of the word we translate ' ap- peared,' usually rendered : came to pass. ' As it was written,' so it was, so there appeared, or came, the one spoken of, John. The common version obscures the emphatic word. —He who baptized — and preached. The correct reading makes this not so much a declaration of what John did, as an explanation of how he performed the duty of forerunner, according to the proph- ecy. On the Baptist's preaching and baptism, see on Matt. iii. i, 6. Contrast the abrupt intro- duction of John bv Matthew and Mark with the full account of Luke (i. 5-S0). — The baptism of repentance. ' The baptism ' is too definite ; John did not institute some new rite, but his baptism was a ceremonial washing, such as was well- known, to signify repentance and forgiveness : unto remission of sins. ' Repentance ' was the prominent idea of John's baptism, while ' renris- sion of sins' was to come from the Messiah, whose forerunner he was. Ver. 5. And all they of Jerusalem, lit., 'the Jerusalemites.' This expression is peculiar to Mark. These are made prominent among the inhabitants of Judea, since they lived in the cap- ital city. Comp. Matt. iii. 5. — Confessing their sins; since 'repentance' was the main theme of this preparatory ministry. Ver. 6. Locusts. companying cut. 247 See on Matt. iii. 4, and ac- Locusts. Ver. 7. There cometh he that is, etc. The English version does not give the definite idea of the'original. The denunciation and warning re- cordecCbv Matthew (iii. 7-12) and Luke (iii. 7-14) are omitted by Mark, who merely gives the sum of John's preaching as a forerunner of the Mes- siah.—To stoop dWn, etc. Matthew (iii. 11) speaks of bearing the shoes, Luke (iii. 16) and John (i. 27) of unloosing them, but Mark only of stooping down. It is his peculiarity to men- tion gestures. The perfect independence of the Evangelists thus appears. Nothing could more vividly depict to an eastern audience the inferior- ity of John the Baptist to the Messiah, than these words. Ver. 8. With the Holy Ghost. In Matthew's account the word ' in ' is used, but not here : On the day of Pentecost, when the great fulfilment of this prophecy occurred (Acts ii. 3), the Apos- tles were baptized 'with,' not 'in' the Holy Ghost. ' With fire ' is omitted here, because the Evangelist has not mentioned the severity of John's preaching. Ver. 9. From Nazareth. Peculiar to Mark. — In Jordan, lit., ' into the Jordan.' Comp. ' out of the water ' (ver. 10). Ver. ID. Straightway. A favorite expression in this Gospel. —He saw,?, f., Jesus Himself, though John also saw it (John i. 32). — Eending. A stronger expression than that used by Mat- thew and Luke. Ver. II. See Matt. iii. 17. — Came out of the heavens. The latter phrase is to be joined with 'came,' not with 'voice' as in the E. V. — In thee (compare Luke iii. 22) is the better sup- ported reading. Ver. 12. Straightway. The same favorite word as in ver. 10. The E. V. uses seven differ- ent words to represent this one Greek word, which mav always be rendered 'straightway.' — The spirit driveth him forth. Comp. Matt. iv. i. The expression here used is stronger than ' led up' (Matthew), 'led' (Luke). Ver. 13. Tempted. It is implied here, as in Luke, that the temptation continued during the forty davs, although the more personal assault was made at the close of the fast. — Satan, the ])rince of darkness, was personally engaged.— With the wild beasts. A graphic touch peculiar to Mark, enhancing the horror of the scene. Christ was probably threatened with physical 248 THE GOSPEL ACCORDING TO MARK. [Chap. I. 14-34. danger from (he wild beasts. Scarcely a fipura- an allusion to the second Adam as the restorer tive expression of His loneliness and heljjless- of Paradise. — Ministered. Probably with food ness. I'ossihiy a hint of His lordship over ani- (comp. Matt. iv. 11). The fasting, though not mals, who could not hurt or flee from Him : or mentioned, is thus implied. Chapter I. 14-34. Our Lord begins His Ministry in Galilee: the First Disciples called; Speci- mens of His Miracles at Capernanvi. 14 a "X TOW after that John was put in prison,^ Jesus came into "■ M-->'t-'^-"- 1 >l GaHlee, * preaching the gospel of the kingdom 2 of God, ^ .^J.""' '"■ '->' 15' And saying, '^ The time is fulfilled, and '' the kingdom of God is ^ y,;',";\''ii'|: at hand : repent ye, and believe ^ the gospel. Kpi','i'^''o.' 16 ''Now as he walked^ by the sea of Galilee, he saw Simon rf matt. iv. -^ 18-22; comp. and Andrew his brother casting a net into^thesea: for they ^"Kj;^^ 17 were fishers. And Jesus said unto them. Come ye after me, 4°-4^- 18 and I will make you to become fishers of men. And straight- 19 way they forsook their nets,*' and followed him. And when he had gone a little further thence," he saw James the soji of Zebe- dee, and John his brother, who also were in the ship ^ mending 20 their nets.^ And straightway he called them : and they left their father Zebedee in the ship^ with the hired servants, and went after him. 21 ^And thev went ^*^ into Capernaum ; and straightway on the ^ Matt.iv. 13; ■' L ' c J Luke iv. 31 22 sabbath day ■''he entered into the synagogue, and taught. And ^-.v- -' .' i^ o • o y Ver. 30; see ^ they were astonished at his doctrine ^^ ''for he taught them as ^''^"V/-^3- -' ^ g' See Matt. 23 one that had ^^ authority, and not as the scribes. And ^^ there vii. 28, 29. was in their synagogue a man with an unclean spirit ; and he 24 cried out. Saying, Let us alone ; ^* '' what have we to do with '' ^iii^ ^g^^"' thee, thou Jesus of Nazareth .? art thou come to destroy us } 25 I know thee who thou art, 'the Holy One of God. And Jesus ' co.'^f'i^'.V^ ^rebuked him, 'saying, Hold thy peace, and come out of him. |: ^^^j ->"''" 26 And when the unclean spirit '"had torn him, and cried with a '^'xir,6.^''"' 27 loud voice, he came out of him. And they were all amazed, in- ^ M^att^vi'ii 4*! somuch that they questioned among themselves, saying, What '"26.'^^' thing is this .-• what new doctrine is this V^'' for ^^ with authority commandeth he even the unclean spirits, and they do obey him. 28 And immediately his fame spread abroad -^^ throughout ^^ all the region round about Galilee. ^^ ^ delivered up ^ ^/^^ ^^^.^ anthorittes omit of the kingdom' 8 believe in * And passing along '' in '^ left the nets ■^ o;/nt thence * boat ^ putting the nets in order ^^ go " teaching 12 -jg having " insert straightway " ^w/Vlet us alone ; ^5 the bi'xt authorities rcadV^\\-a.\. is this ? A new teaching ! '^'^ omit for " the best authorities read And the report of him straightway went out everywhere i^ i^j-o 19 Galilee round about Chap. I. 14-34.] THE GOSPEL ACCORDING TO MARK. 29 "And forthvvith,20 when they were come " out of the syna- gogue, they entered into the house of Simon and Andrew, with 30 James and John. But Simon's wife's mother lay sick of a 31 fever; and anon 20 they tell him of her. And he came and took her by the hand, and lifted ^i her up ; and immediately 22 the fever left her, and she ministered unto them. 32 And at even,23 p when the sun did set,2'i they brought unto him all that were diseased, and them that were possessed with 33 devils.25 And all ^ the city was gathered together at the door. 34 And he healed many that were sick of divers diseases, and cast out many devils ; 2^ ''and sufifered not the devils 25 to speak, be- cause they knew him. 249 H Matt. viii. 14-16; Luica iv. 38-41- o Vers. 21, 23. / Comp. Luke iv 40. q Ver. 21. r See ver. 25. ^ straiglitway 2'- omit immediately 2* after the sun was set Chronology. This Gospel presents the few- est deviations from the chronological order. In the whole narrative of the ministry in Galilee, we find but one such : in the case of the feast at Levi's hou.se; chap. ii. 15-22. On the occur- rences between the temptation and the appear- ance in Galilee, see Introduction, pp. 17, 18, and on Matt. iv. 12-25; John i. 19-iv. 42. All har- monists agree in jjlacing the events recorded in this section in both chronological and immediate succession. Attention to this fact aids greatly in imderstanding the pro])er order of events as re- corded by .Matthew. The transfer of His resi- dence from Nazareth to Capernaum took place before the calling of the first di.sciples (vers. 16- 20) ; see Matthew iv. 13 ; Luke iv. 16-30. Ver. 14. Now after John was delivered up, /. c, put in jjrison. On the reason of this im- jDrisonment, see chap. vi. 17. — Jesus came into Galilee. .See Matt. iv. 12. Not from fear of Herod, but on account of the opposition of the Pharisees, and also to reach the Galilean masses who had been impressed by the preaching of John. — Preaching the gospel of God. See be- low and comp. Matt. iv. 17, 23, from the latter ])assage the words : ' of the kingdom ' have crept in here. Ver. 15. The time is fulfilled. The right time, already predicted, has come in fulfilment of pro])hecy. — The kingdom of God is at hand. Matthew : ' the kingdom of heaven.' The reign of the Messiah, which is the kingdom of God, has approached. Comp. Matt. iii. 2. — Kepent. Comp. the jMeaching of John the ISaptist ; Matt, iii. 2. — Believe in the gospel. Peculiar to Mark. The mcss.ige of John the Baptist did not include this. As yet our Lord does not preach faith in Himself; that must come later. Yet even here is the germ of faith in a Personal Redeemer. The Jews all hoped for the kingdom of God. Jesus proclaims it, but adds something they do not seem to have expected : repentance and faith in order to enter it. Ver. 16. See on Matt. iv. 18, etc. The form of the original shows entire independence of Matthew, and the more graphic style of Mark. — In the sea, not ' into ; ' the net was in the water, and they were moving it there. 21 raised 23 when evening was come 2^ demons Ver. 17. Come ye after me. A more literal rendering of the command recorded by Matthew : 'Follow me.' — To become. More strictly ac- curate than Matt. iv. 19, hence not copied nor condensed from that account. Ver. 19. A little further. An exact statement, peculiar to Mark. Matthew mentions in this connection that Zebedee was in the boat ; Mark inserts that fact in the next verse. Ver. 20. With the hired servants. Peculiar to Mark. Zebedee was not poor, and was not left helpless by this act of his sons. — Went after him, not simply 'followed llim' (NKitt. and Luke). The great ixirticularity of the brief ac- count suggests that Peter himself told Mark the story. 'Simon,' — without the addition : 'called Peter' (Matthew) is historically more accurate. Hence the order of Mai*v is probably the more exact, Peter being an eye-witness throughout. Ver. 21. And they go into Capernaum. See on Matt. iv. 13. This was jjrobably the begin- ning of our Lord's ministry in that place. The events recorded by Matthew, chaps, v.-viii. 13, occurred later. — Synagogue. See on Matt. iv. 23. Ver. 22. See on Matt. vii. 2S, 29; comp. Luke iv. 32. Ver. 23. Comp. Luke iv. 31-37. A man with an unclean spirit. Lit., 'in an unclean spirit,' in his power, in intimate union with him. See on Matt. iv. 24. Ver. 24. What have we to do with thee. Lit., ' what to us and to thee,' what have we in com- mon ; comp. Matt. viii. 29. — To destroy us. The language of the demon, overbearing the con- sciousness of the man. The plural indicates, either the presence of more than one evil spirit, or that this one speaks as the representative of the class. The destruction referred to includes banishment to tonnent (comp. Matt. viii._ 29), and also the destruction of the empire of Satan in the world, signified and begun in such expul- sions as these. — I know thee. Already con- scious of His influence, the evil spirit with super- natural saciacitv recognizes Him as the Messiah. — The Holy One of" God. An acknowledgment of His Messiahship, but not nece.ss;irily of His Divinity. The 'unclean spirit' describes our 250 THE GOSPEL ACCORDING TO MARK. [Chap. I. 14-45. Lord as the ' Holy One,' because this holiness the latter agrees with that of Mark, and the time torments him already, and marks Jesus as One is definitely indicated. The deviations from the sent by God to destroy .Satan's empire. correct order made by Matthew can easily be Ver. 25. Rebuked him. Our Lord refuses the explained (see on Matt. viii. 1-17). testimony of demons to His Person. —Hold thy Ver. 29. And straightway. On the 'sabbath peace. Lit., 'be thou muzzled,' silenced. A day' (ver. 21) after the occurrence in the syna- command joined with enforcing power. — Come gogue. — The house of Simon and Andrew. Now out of him. Two distinct personalities are living in Capernaum (see on Matt. viii. 14). — spoken of, the demon and the possessed man. Ver. 26. Had torn him. A paroxysm attended the dispossession (comp. chap. ix. 26 ; Luke ix. With James and John. Mark alone mentions these. The particularity favors the theory that Peter had told Mark of it. The twelve were not 42); not a natural convulsion, but the malicious yet chosen; though these four had been called act 'of the demon. — Cried with a loud voice, to follow Christ (vers. 17, "-' The act of the demon, not a cry of pain from the demoni.ic. Luke (iv. 35) adds that the demon 'hurt him not.' The grajjhic and minute de- scription forbids the view that this was a cure of epilejjsy. Ver. 27. They questioned among themselves. Only a miracle could produce this effect. The people began to think and argue for themselves, not to ask the scribes. — What is this 1 a new teaching ! This is the rendering of the more lively report of Mark. They rightly inferred, that such new and unexampled power was to attest a new revelatiun from God. — Mark and Luke mention this miracle first, without saying Ver. 30. And straightway they tell him of her. Matthew omits this telling ; Luke says : 'they Ijesought Him for her.' Ver. 31. Took her by the hand, and raised her up. Mark is here more minute than Matthew or Luke. See on Matt. viii. 15. Ver. 32. And when evening was come, after the sun was set. The Sabbath had ended, and they felt at liberty to bring the sick and pos- sessed. — Them that were possessed with demons, or, more literally, 'those demonized, under the power of evil spirits.' The two afflicted classes are distinguished. Ver. 23- Gathered together at the door. Pe- that it was actually the /irst. That in Cana of culiar to Mark, and suggesting the impression Galilee (John ii. i-ii), was the first, since this made on Peter looking out from the house, is expressly stated. The second is recorded in Ver. 34. And he healed many, etc. This does John iv. 46-54. Matthew (iv. 24) speaks of not imply that some were not healed, either be many miracles, but describes first the healing of a leper (chap. viii. 2-4), in accordance with the purpose of his Gospel. Mark gives special prominence to Christ's power over demons. Ver. 28. And the report of him straightway went out everywhere. The correct reading pre- sents most graphically the effect of the miracle. — Region of Galilee round about. Not the re- gions adjacent to Galilee, but the adjacent re- gions of Galilee. Vers. 29-34. This ifliracle and those in the evening following are mentioned by Matthew (viii. 14-17) and Luke (iv. 38-41). The order of cause there was not time, or because they lacked faith ; both Matthew (viii. 16) and Luke (iv. 40) say that all were healed. — Suffered not the de- mons to speak. This was usual. See ver. 25 ; comp. the more particular account of Luke (iv. 41). Our Lord could be Himself the witness to His claims (comp. John viii. 14-18) ; practically no man ever believes in Christ without first be- lieving Christ Himself independently of other witnesses. Besides these were unworthy wit- nesses ; it was not the right time for the truth they stated. But Satan and Satan's emissaries can speak the truth when it will serve an evil end. Chapter I. 35-45. Our Lord's First Chruit through Galilee: the Healing of a Leper. ' A ND in the morning, rising up a great while before day, « lukeiv. 42 35 he went out,i and departed into a solitary ^ place, and 36 ^ there prayed. And Simon and they that were with him fol- IJ lowed after him. And when they had found him,^ they said * 38 unto him. All men seek for thee.^ And he said '° unto them, Let us go " into the next towns, that I may preach there also : 39 for ''therefore^ came I forth. And ''he preached in^ their syna- gogues throughout all Galilee, and cast ^° out devils. ^^ 40 ^And there came a le-per to him,^^ beseeching him, and ^ ^^'^'^- '''''• ^ a great while before day, he rose up and went out ^ desert ^ And they found liim * anci they say ^ All are seeking thee ^ saith ' the best authorities insert €i?,Q'fi\\^x^ ^ to this end ^ went into i<> preaching and casting " demons 12 cometh to him a leper b See Matt xiv. 23. c Is. Ixi. I. d See ver. 21. Chap. I. 3S-4S-] THE GOSPEL ACCORDING TO MARK. 25 1 ''kneeling down to him, and saying unto him, If thou wilt, thou ^ ^^"^-jj^"- 41 canst make me clean. And Jesus, ^^ moved with compassion, ^^• put ^'^ forth his hand, and touched him, and saith unto him, I 42 will ; be thou clean.^^ And as soon as he had spoken,^^ imme- diately ^^ the leprosy departed from him, and he was cleansed.^^ 43 And ^he straitly ^^ charged him, and forthwith" sent him ^ Matt. ix.30L 44 away ; And saith unto him. See thou say nothing to any man:^^ but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testi- 45 mony unto them. '' But he went out, and began to publish it much, and ' to blaze ^^ abroad the matter,^^ insomuch that Jesus could no more openly enter into ^' the ^^ city, but was without in * desert places : and ' they came to him from every quarter. ^3 he {according to the best authorities) 1* stretched ^^ made clean ^® the best authorities omit as- soon as he had spoken ^"^ straightway ^8 solemnly i^ tell no man anything 20 spread 21 story, ///., word 22 ^^ h Conip. Luke V. 15. z See Matt. xxviii. 15. k 2 Cor. xi. 26. / Chaps, ii. 2, 13; iii. 7i Luke V. 17 ; comp. John vi. 2. Contents. The journey through Galilee here spoken of (vers. 35-39) is the first one recorded in the Gospels and is identical with that men- tioned in Luke iv. 42-44 ; Matt. iv. 23-25. Mark and Luke, however, are more definite than Mat- thew ; the passage just cited from the latter may be a more general description of our Lord's min- istry in Galilee, The miracle here given in de- tail by Mark (vers. 40-45) is in its proper chrono- logical position. Matthew (viii. 2-4) deviates for a purpose. — The emendations suggested in this section conform to the better established Greek text and bring out more fully the lively character of Mark's style. Ver. 35. A great while before day, or, ' while it was still night.' Luke : ' when it was day,' or literally, ' it becoming day.' Both refer to the same point of time, the earliest dawn. Between this and the parallel passage in Luke there is a great difference in words, though none in matter. A proof of the independence of Mark, since Matthew does not give these details. — Into a desert place. Just as in Luke. 'Solitary place ' really expresses the uninhabited character of the region referred to, but the word is usually ren- dered 'desert.' Evidently near Capernaum. — And there prayed. Our Lord's example enjoins secret prayer. His work and ]5rayer are closely connected. The punctilious observance of the Sabbath in Capernaum gave the people tiieir rest, and yet must have abridged our Lord's repose. Prayer with Him seems to have been not only intimate communion with His Father, but a nec- essary preparation for His ministry. How much more needful for us ! Ver. 36. They that were with him. ' Simon,' mentioned first as head of the house from which Jesus had withdrawn ; the others were : James and John and Andrew, though perhaps more may have been with them. Ver. 37. And they found him. Search and uncertainty is implied, since He had retired to an unfrequented s])ot. — All are seeking thee. The crowd soon followed Simon and his friends. See Luke iv. 42. Peter said this to induce Him to return, and the crowd besought Him to stay. The will of the multitude did not govern Him, as they supposed, hence the reply in the next verse. Ver. 38. let us go elsewhere into the next towns. Spoken to the disciples, who are invited to go with Him. The answer to the multitude is given by Luke (iv. 43) : 'I must preach the king- dom of God to other cities also.' — That I may preach there also. Not to work miracles, but to preach; though He did both (ver. 39). The crowd gathered because of the works He per- formed, but His great object was to teach. Al- though indifferent to the immediate wisli of the multitudes, He shows His desire to really bless them, by seeking them even while all sought Him. — For to this end came I forth, i. c, from God. Luke : ' therefore am I sent.' Probably neither the disciples nor the multitude under- stood this. It surely means more than that for this reason He came out of Capernaum or out of the house, because that coming forth (ver. 35) was to pray, not to preach. Ver. 39. In their synagogues. Lit, 'into,' implying that He went into them and reached the ears of the people. — All Galilee. Not the next towns only, but throughout the whole region ; comp. Matt. iv. 23; and especially Luke iv. 44. Vers. 40-45. See on Matt. viii. 2-4. Mark's account is fuller, showing independence, and con- firming the view that Matthew has deviated from the chronological order. From Luke v. 12-14 we conclude that the miracle occurred at some other place than Capernaum, although Mark ii. i suggests that it was not far from that city. Ver. 40. A leper. See on Matt. viii. 2. The variations from that account are only in the choice of words and the oinission of 'Lord ' here. Ver. 41. Moved with compassion. Peculiar to Mark, suggesting the report of an eye witness (Peter). Ver. 43. Solemnly charged him. This implies strong emotion. Our Lord perceived the man's 25^ THE GOSPEL ACCORDING TO MARK. [Chap. II. 1-12. disobedient spirit. — Straightway sent him away. Not out of the house, for there is no evidence tliat the miracle was performed in a house. Possibly out of the city into which the leper had come (Luke iv. 12) ; but away from Himself, for de- spite our Lord's compassion, feelings of grief seem to have Ijeen awakened by the man. Ver. 44. The purport of our Lord's charge to the healed lei)er is now given. See on Matt. viii. 4. .Such prohibitions (comp. Matt. i.\-. 31 ; Mark V. 43) were called forth by circumstances. Evi- dently this man needed the warning. Ver. 45. And began to publish it much. This he did at once ('began'). Whether he went to the priest at all is not mentioned ; but he was disobedient at all events in this matter, which is mentioned by Mark only. — Spread abroad the matter. Lit., ' the word,' i. e., the account of what had hajjpened, not the word of Jesus. This was wrong, a specimen and type of the injudi- cious zeal, all too common among those whom the Lord blesses. — Could no more. Moral in- ability. His purpose would have l)een defeated by entering where the people were excited by this report. The evil effect of the leper's diso- bedience. — Into a city. Meaning in general 'into Ruins of Synagogue at Meirun. town,' not the particular city where the numbers had been healed. — Was without in desert places. Not to avoid the people, for it is added : and they came to him from every quarter, and Luke, without stating that the leper himself had sjjread the report, tells of this effect of the miracle. Some think our Lord, after touching the leper, w^as unclean according to the Jewish law, and hence remained ' in desert places.' But He would not have acted from this motive unless He acknowledged the uncleannesSi and such an ac- knowledgment could not be affected by the lep- er's report, which is said to be the cause of His keej^ing away from the cities. Nor would the multitudes have come thus to an unclean ])erson. The retirement was rather from motives of pru- dence, to avoid exciting the multitudes with their carnal ex])ectations and prematurely increasing the hostility already awakened at Jerusalem (John iv. i) and beginning to show itself in Galilee. See next section. This hostility must be re- garded as much greater, if we accept the view that the events recorded in John v. had occurred before the Galilean ministry. Chapter II. 1-12. The Healing of the Paralytic. AND again he entered into "Capernaum after some days ; '^?°'^p-^^'*- and it 1 was noised that he was in the house. And •"•s straightway 2 many were gathered together, insomuch that 1 And when lie entered again into Capernaum after some days, it ^ omit straightway Chap. II. 1-12.] THE GOSPEL ACCORDING TO MARK. 253 there was no room to receive them, no, not so much as about 3 the door: 3 and he preached* the word unto them. 'And they ^ ^g? lukb' come unto him, bringing ^ one sick of the palsy,^ which was ^ 4 borne of four. And when they could not come nigh unto him for the press,«^they uncovered the roof where he was: and ^Comp-LuUe when they had broken it up, they let down the bed wherein the 5 sick of the palsy ^ lay. When Jesus saw their faith, he said^^ unto the sick of the palsy.^^ Son, thy sins be 12 forgiven thee.i^ 6 But there were certain of the scribes sitting there, and reason- 7 ing in their hearts, Why doth this man thus speak blasphe- 8 mfes.^i^'^who can forgive sins but God only .?i5 And imme- '^p™^?; diately,^^ when Jesus perceived ^' in his spirit that they so rea- soned 18 within themselves, he ^^ said 20 unto them, Why reason 9 ye these things in your hearts.? Whether is it 21 easier to say to the sick of the palsy,^! 77^/^2 gins be ^2 forgiven thee ;i3 or to say, 10 Arise, and take up thy bed, and walk .? But that ye may know that the Son of man hath power ^3 on earth to forgive sins, (he 11 saith to the sick of the palsy ^i) I say unto thee, Arise, and take 12 up thy bed, and go thy way ^^ into thine house. And imme- diately ^^ he arose, took up the bed, and went forth before them all ; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. 8 insomuch that not even the parts about the door could any longer hold them * was speaking ^ come, bringing unto him 6 a paralytic '' omit which was ^ crowd 9 whereon the paralytic ^"^ And Jesus seeing their faith, saith 11 the paralytic ^'^ are -"^ The best authorities omit thee 1* The best atithorities r^«^/ speak ? he blasphemeth 15 but one, even God.? ^^ straightway " Jesus perceiving 18 reason ^® omitht ^o saith -^ omit \t 22 Thy ^^ authority ^* omit thy way On the cure of ih& paralytic, see on Matt. ix. when this incident occurred. From Luke's ac- 2-8, and com]). Luke v. 17-26. Mark's account count we infer that lie had already healed others is the most minute and graphic. on this occasion. Vers. I. Capernaum. ' His own city.' Matt. Ver. 3. Borne of four. ' In a bed ' ver. 4 (and ix. I. — After some days. More than one day, Luke). Mark alone mentions the number of but how many does not appear. Still even this men. _ ,. t., indefinite mark of time favors the view, that the Ver. 4. Could not come nigh unto him. The order of this EvanQ;elist is exact. —Noised. This doorway v/as full (ver. 2). — They uncovered (un- sutr^ests a private entrance into the city, and then roofed) the roof where lie was. Luke says what a ceneral report that He was there. — In the is here implied :' they went upon the housetop,' house. The article is wanting in the original ; the probably by an outside stau'case. That they phra'^e is ecjuivalent to ' at home ; ' but with the merely removed the awning from the court is not additional idea of having come there. It is there- in accordance with what is added : and when they fore probable that the house was His usual res- had broken it up, or ' dug it out.' Besides Luke idence in Capernaum, but this is not definitely explicitly says that the man was let down expressed. 'through the tiling' (tiles). The supposition Vers 2. The description of Mark is here that the parapet alone was broken through is minute, but is i)araphrased in the common ver- open to the same objection. It is most probal) e sion — Insomuch that not even the parts about that our Lord was in the upper room, usually (or 'towards') the door (much less the house), the largest in an Eastern house; that the crowd could any longer hold them. This suggests a was in the court, as ver. 2 implies, and that these constantlv inrreasing crowd, at length filling men actually removed the tiles on the roof and even the' porch leading from the interior court broke through the plaster or clay of the roof it- to the door. — He was" speaking the word, i. e., self. This was an evidence of their earnest- 'was teaching' (Luke). He was doing this ness. — The bed. A different word from those 254 THE GOSPEL ACCORDING TO MARK. [Chap. II. 1-22. used by Matthew and Luke. It denotes a mat- rect. This occurrence is to prove the incorrect- tress, somciimes merely a sheepskin, used for the ness of tlieir estimate of Him. service of the sick, or as a camp-bed. Of course Ver. 8. In his spirit. An immediate and bedsteads were and are unknown in the East. supernatural knowledge is thus indicated : itself Ver. 5. See on Matt. ix. 2. ' Be of good no slight evidence of His power to forgive sins. cheer,' is omitted here, and in Luke's account, — Why reason ye I Comp. on Matt. ix. 4, where the latter has ' Man ' instead of ' Son.' their thoughts are called ' evil.' Ver. 6. Certain of the scribes sitting there. Vers. 9, 10, 11. See on Matt. ix. 5, 7. The authorized expounders of the law. Luke Ver. 12. Before them all. A hint that the ac- defines them more particularly (v. 17). These count comes from an eye-witness. — They were were of the Pharisaical party. From Luke's ac- all amazed, etc. Matthew, ' feared ; ' Luke count and from the term 'sitting,' we infer that combines all three, and tells that the man also they came early ; it is probable they were in the glorified God. The impression produced was a upper room where our Lord was, nearer to Him very powerful one, and the emotions were of a and in the most conspicuous position. — In their mixed character : wonder, gratitude, and fear. — hearts. That they did not speak, seems clear We never saw it on this fashion, or, 'thus.' This from the various accounts. was the prevalent feeling, a conviction that the Ver. 7. Why doth this man thus speak "i He kingdom of God was manifesting itself as never blasphemeth ! Who can, etc. This is the best before. It is scarcely necessary to suppose that established sense of the verse. ' This one,' con- it is a comparison with previous miracles. The temptuously; 'thus,' i. e., such great things; remarkable feature (Luke : 'strange things'), was the words in the original resemble each other : the attestation of the miracle to the power to This one in this ivise. If our Lord were what forgive sins (Matthew : ' glorified God, who had the scribes deemed Him, their judgment was cor- given such authority to men '). Chapter II. 13-22. The Call of Levi ; the Feast and Discourse at his House. 13 A ND he went forth again by the sea side ; and « all the mul- ' ^^^ <=''^p- >• 14 -LX. titude resorted unto him, and he taught them. -^And as -^ '^^ Vlu^b he passed by, he saw ^ Levi the son of Alpheus sitting at the ^ coTp^.^' receipt of custom,^ and said unto him, Follow me. And he ^■^■^'^- *^- 15 arose and followed him. And it came to pass,^ that, as Jesus sat ^ at meat in his house,^ many publicans and sinners sat also together with ^ Jesus and his disciples ; for there were many, 16 and they followed him. And when the scribes and Pharisees^ saw him eat '' with ^ publicans and sinners, they ^ said unto his disciples. How is it that 1° he eateth and drinketh with ^ pub- 17 licans and sinners .? ^^ When ^^ jgs,^is heard zV, he saith unto them. They that are whole have no need of the physician, but they that are sick : I came not to call the righteous,^^ but sin- ners to repentance.^* 18 "And the disciples of John and of the Pharisees used to /« matt. ix. fast :i^ and they come and say unto him. Why do the disciples v^33-3S."''° of John and ^^ of the Pharisees fast, but thy disciples fast not .? 19 And Jesus said unto them. Can the children ^' of the bride- chamber fast, while the bridegroom is with them } as long as ^ place of toll 2 fjig ^g^f authorities read it cometli to pass 8 that he was sitting < insert and 5 sat down with " And the scribes of the Pharisees '' the best authorities read when they saw that he eateth 8 insert the 9 o;/iit tliey 10 07;tit How is it that " ( ! ) instead 0/ (?) 12 ^nd when " call righteous men " o;nit to repentance " John's disciples and the Pharisees were fasting ^' and the disciples " sons Chap. II. 13-22.] THE GOSPEL ACCORDING TO MARK. 255 20 they have the bridegroom with them, they cannot fast. But the ^^ Mays will come, when the bridegroom shall be taken away from ' Luke xvii. 21 them, and then shalP^ they fast in those days.'^^ No man also'^i seweth a piece of new ^'-^ cloth on an old garment ; else the new piece that filled it up taketh away from the old,23 and the rent 22 is made worse.^* And no man putteth new wine into old bot- tles ; 2^ else the new wine doth ^^ burst the bottles,^^ and the wine is spilled,^' and the bottles ^5 will be marred i^s but new wine must be put^s into new bottles.^^ 18 ^„2i^ t-i-ie 19 will 20 ^/ig i,gst atitJwrities read In that day 21 omti also "^ unfulled 28 i/ie best mithorities read t\?,& that which filleth it up taketh away from it, the new from the old ^* a worse rent is made 25 skins ^^ will ^^ pensheth 28 otnit will be marred ^^ is put On the chronology, see on Matt. ix. 2-17. Ac- cording to the view there defended, the feast and discourse (vers. 15-22) occurred some time after the call of Levi, and these verses only, in the first thirteen chapters of Mark, are out of chron- ological order. Vers. 13, 14. The call of Levi. Undouhtedly the same as Matthew the Apostle and Evangelist. See on Matt. ix. 9. The three accounts agree in matter, but with the usual variation in words. Ver. 13 is more specific than the parallel pas- sages. — Went forth again. Either with a refer- ence to ver. I (' He entered again'), or possibly in allusion to the previous call of four disciples by the sea-side (chap. i. 16, etc.). Vers. 15-22. The feast at Lroi' s house and dis- courses there. See on Matt. ix. 10-17. Ver. 15. In his house. That of Levi, who made the feast for our Lord (Luke v. 29). The passage before us does not decide this, but any other view needlessly creates a discrepancy. Our Lord did not pass directly from the custom house to the feast. In all three accounts the interval is left indefinite. See on Matt. ix. 10. The nar- rative is lively in stvle. — For they were many and they followed him. Mark alone gives this reason for the number of publicans and sinners gathered there, namely, that persons of these classes were numerous and that they very gener- ally followed Christ. The fact that the host was one of the former class (and would naturally gather his associates), is brought out by Luke. Ver. 16. See on Matt. ix. il. Both Mark and Luke, in different forms, say that these scribes were of the Pharisees, i- e., of that party. — When they saw that he eateth. It is probable that they came, not as guests, but toward the close of the feast, so that they may or may not have actually witnessed this as lookers on. Luke (v. 30) represents the objection as made against the disciples. Their criticism probably included both the master and His followers. The correct form : He eateth .... sinners ! points to an ex- clamation of surprise, which may have preceded the hostile question. — On ver. 17, see on Matt. ix. 12. Ver. 18. And John's disciples and the Phari- sees were fasting. This explanatory remark, peculiar to Mark, may point to some particular fast, which these classes were then observing. The form of the question in Matthew and Luke indicates the habits of these classes. —They come. Matthew says ' the disciples of John ' asked the question. Luke seems to put it in the mouth of the Pharisees, while this phrase joins both classes as inquirers. The two were gradu- ally coming together. See on Matt. ix. 14. Vers. 19-22. See on Matt. ix. 15-17- The matter is piecisely the same, but Mark is in some respects fuller than the others, showing that his account cannot be an abridgment of the others. Comp. especially the phrase : the disci- ples of John and the disciples of the Pharisees. — As long as they have the bridegroom with them, they cannot fast. This repetition is pe- culiar to Mark. — In that day. Mark, though so concise, seems fond of such solemn and specify- ing repetitions. Ver. 21. That which filleth it up (lit., ' che fulness ') taketh away from it, the new from the old, and a worse rent is made. The form is pe- culiar to Mark, and characteristic of his lively style. The variations show entire independence. — Compare : the wine will burst the skins, and the wine perisheth, and the skins, with Matt. ix. 17 ; Luke v. 37. 2S6 THE GOSPEL ACCORDING TO MARK. [Chap. II. 23-III. 12. Chapter II. 23-III. 12. Two Sabbath Day Miracles and Discussions. Our Lord retires to the Sea in consequence of the Hostility of the Pharisees. 23 " A ND it came to pass, that he went ^ through the corn 2 « J^^j^.'^lj^^'f^- l\. fields on the sabbath day ; and his disciples began, * as i,]';,l~^-^^i^ 24 they went, to pluck ^ the ears of corn.^ And the Pharisees said unto him, Behold, why do they on the sabbath day that which is 25 not lawful } And he said unto them. Have* ye never read what David did when he had need, and was a hungered, he, and they 26 that were with him 1 How he went into the house of God in the days of * Abiathar the high priest,^ and did eat the shew- c i Chron. bread, which ^ is not lawful to eat but "* for the priests, and gave comp. i'. Sam. XXI. I, 27 also to them which were with him .-' And he said unto them, wuiiaSam. ' via. 17 ''The sabbath was made for man, and * not man for the sabbath : '^ kx. xxiii. ' 12 ; Deut. V. 28 Therefore^ the Son of man is Lord also^ of the sabbath. ^ ^^^, ;; ^^ in. I •''And he ^entered again into the synagogue; and there -^g^^^YL^'i;^ 2 was a man there which had a withered hand.^" And they ^ ^hap.'V. 23, * watched him, whether he would heal him on the sabbath day ; /^ u,uexiv. i 3 'that they might accuse him. And he saith unto the man ^ Luke°xi. 54. 4 which had the withered hand,^^ Stand forth. And he saith unto them, Is it lawful to do good on the sabbath days, or to do 5 evil.?^^ to save ^^ life, or to kill.? But they held their peace. And when he had looked '^^ round about on them *with anger, ''' ^^^- ^'- '^• beino: grieved for ' the hardness ^* of their hearts, he ^^ saith unto ^ Rom. xi. 25; . Eph. iv. .8; the man. Stretch forth thine hand. And he stretched tt out : ^° see chap. vi. 52. 6 and his hand was restored whole as the other.^^ And the Pharisees went forth,^^ and straightway '"took counsel with '"Jfj^ j"^*"' " the Herodians ^^ against him, how they might destroy him. " ^'"''^ "^^ '• 7 But " Jesus withdrew himself with his disciples ^^ to the sea: " ^''^"- ^"• and a great multitude ^ from Galilee followed him,^^ and '' from ^ ^^^ chap. i. *-' ' 45- 8 Judea, And '" from Jerusalem, and ^frorn Idumea, and/;w« ^be- 1 LuUev'i!27! yond Jordan ; and they ''about '^- Tyre and Sidon, a great mul- •" G^'^EzlTk.^' titude, when they had heard what great things ^^ he did, came xxxvi. 5.^' 9 unto liim. And he spake to his disciples, that a small ship "^^ should wait on him because of the multitude, lest they should 10 throng him. For he had -^ healed many; insomuch that they 1 was going ^ grain ^ began to mal<;e tlieir way, plucking ^ Did ^ when Abiathar was high-priest ^ insert it '* save 8 So that ^ even 1° who had his hand withered 11 harm ^^ insert Ti. ^3 And he looked '* at the hardening 15 and 1^ it forth " the best aulhoriiies omit whole as the other 1* out ^^ with tlie Herodians iield a consultation 2"^ And Jesus with his disciples withdrew 21 followed: {omitting \\\\y\) ^- And beyond Jordan, and about {see notes) ^^ hearing all the things that 2* boat 25 omit had Chap. III. 1-12.I THE GOSPEL ACCORDING TO MARK. 257 11 pressed upon him 'for to touch him, as many as had "plagues. '^'^^22^''^^' And "unclean spirits, when^^ they saw ^'^ him, fell down before " ^^^\^],l^ 12 him, and cried, saying, Thou art ""the Son of God. And ^ he ^^ Lii^g'j^^j, straitly charged them -^ that they should not make him known.^^ ^Jv.^^^"' 2^ whenever ^7 beheld ^^ he charged them much ^9 manifest X See Matt, xii. 16. Chronology. See on Matt. xi. 1-2 1. These events took place just before the choosing of the Twelve (ver. 14, etc.). On the theory of a three years' ministry in Galilee, they occurred shortly after the visit to Jerusalem mentioned in John v., when the enmity of the Jews was awakened on this point of Sabbath observance. The interval between the call of Levi and these controversies mav have been of considerable length. Ver. 23. His disciples began. While so doing they were interrupted by the objection of the Pharisees. — Began to make their way, plucking off the ears. That they ate the grain, appears not only from the parallel passages, but from the reference to David's eating (ver. 26). Some think the sense is : broke a way through the grain by plucking off the ears. But this would not have been necessary, since they could tread a path through. Evidently tliis account also in ver. 27 points to an act of necessity. Mark chooses the phrase in accordance with his graphic style. Ver. 24. See on Matt. xii. 21, for the Phari- saical views of the Sabbath. Ver. 26. When Abiatliar was high-priest. The argument is the same as in Matt. xii. 3, 4. The name here introduced occasions some diffi- culty. According to i Sam. xxi. ' Ahimelech ' was the high-priest who gave David the hallowed bread. ' Abiathar ' was the son of Ahimelech (i Sam. xxii. 20) and the friend of David. He afterwards became high-priest, being the only one of his father's family who escaped from the anger of Saul. Some have therefore supposed that the title ' high-priest ' is given to him, be- cause he afterwards held the office. But the original (according to the correct reading) is al- most equivalent to : during the high-priesthood of Abiathar. Probably both father and son had the two names, Ahimelech and Abiathar. In 2 Sam. viii. 17, and i Chron. xxiv. 6, 'Ahimelech the son of Abiathar ' is spoken of where the same father and son are undoubtedly referred to, since the time was during the reign of David, after the father had been killed by Doeg (i Sam. xxii.). In I Sam. xiv. 3, the father is called Ahiah (' the son of Ahitub') ; in i Chron. xviii. 16, the son is called, ' Ahimelech the son of Abiathar.' The father was certainly called ' Abiathar,' and, as actual high-priest, is here meant. This explana- tion is the simplest. Ver. 27. The Sabbath was made for man, and not man for the Sabbath. Peculiar to Mark, but intimately connected with the quotation from Hosea (Matt. xii. 7). The Sabbath is a means to an end ; it was instituted by God (in Paradise, and, like marriage, has survived the fall), for the moral and physical benefit of man. To this gracious end, as all experience shows, i/ie observ- ance of one day in seven as a day of religious REST is a necessary tneans. Pharisaism makes the observance itself the end, and so establishes its minute rules, as shown in the days of our Lord. VOL. I. 17 Irreligion misapprehends the end, by forgetting that man's spiritual needs are to be met, and hence despises the means, namely, a religious ob- servance of the Christian Sabbath. But because ' the Sabbath was made for man,' because of our needs, the first day of the week which our Re- deemer, as Lord of the Sabbath, has substituted for the seventh day, is to be observed by Chris- tians, not as a day of pleasure-seeking, or even of excessive religious exertion, but as a time for physical rest combined with a religious activity and enjoyj/ient. Like all Christian duty. Sabbath observance is to be prompted by love, by a desire for such religious enjoyment, not by any minute rules of Pharisaism. To observe the Christian Sabbath in such a way that our temporal and spir- itual welfare is thereby furthered is in one aspect a far more difficult duty than to conform to Phari- saical external rules on the subject. But it be- comes easy, as other duties do, under the prompt- ings of grateful love to 'the Lord of the Sabbath,' — While Christian men may hold a different theory, the workings of that theory on the con- tinent of Europe proves its incorrectness. While the State cannot make men religious, or secure a Christian observance of the Sabbath, it can and ought to prevent its opeji desecration, and to pro- tect Christian citizens in their right to a day of rest, which is also necessary for the welfare of the state itself. ' Man ' here includes children. For them, also. Sabbath observance should be a means, not an end. Too often parents, from con- scientious motives, have exacted from their chil- dren only a legal, Pharisaical observance of the day, making it a burden and a dread to them. It should rather be used as a day for the training of the little ones, not in Pharisaism, but in the gos- pel of Jesus Christ ; so that, as soon as possible it may become to them a day of religious pleasure Neither pastor nor Sunday-school teacher can do this so well as parents. Ver. 28. So that the Son of man is Lord also of the Sabbath. The connection here differs from that of the other accounts, and the idea is more full. Since the Sabbath was made for the ben- efit of man, it follows that the Son of Man (the Messiah, but especially in His character as the Head and Representative of humanity) is Lord (Sovereign over all that belongs to the interest of man and hence) also of the Sabbath ; i. e., not for its abolition, but for its true fulfilment ; comp. Matt. V. 17. See further on Matt. xii. 8. Chap. III. 1-6. See on Matt. xii. 9-14. Ver. I. He entered again. On the next Sab- bath (Luke vi. 6). 'Again' may refer to i. 21 In that case the place was Capernaum. — The synagogue. It is doubtful whether we should render : ' the ' or ' a synagogue.' Matthew says definitely 'their synagogue,' i. e., that of His op- ponents. Luke adds that ' He taught there.' — Withered. This word suggests disease or acci- dent as the cause. It was the ' right hand ' (Luke). 258 THE GOSPEL ACCORDING TO MARK. [Chap. III. 1-12. isees. — To the sea. To the shores of the sea of Galilee ; perhaps to a boat from which He might teach (ver. 9, chap. iv. i ; comp. Luke v. 3). This description of the crowds waiting upon His ministry is the fullest given in the Gospels. The verses are unfortunately divided in the E. V. Two classes are spoken oi, first, a great multitude from Galilee, where He was teaching, who fol- lowed Mm, holding to Him in His conflict with the Pharisees, then : from Judea, etc. — a great multitude, who in consequence of the reports of His works came unto Mm. Others prefer to dis- tinguish the second crowd as those who came from Tyre and Sidon, but the correct reading [ forbids this view. The original emphasizes the greatness of the crowd in the first instance, and in the second their coming from different and distant places. — Idumea. Edom, southeast of Palestine, a sort of border land between the Jews and Gentiles. The inhabitants were descend- ants of Esau, but had been conquered and made Jews by violence about one hundred and twenty- five years before Christ. — Beyond Jordan. Perea, east of Jordan. — About Tyre and Sidon. The leading cities of Phenicia, north of Palestine along the sea-coast. They stand here for the whole district. Probably Jews and heathen alike came from all these quarters. The route of traffic between the points here specified was by Capernaum, so that reports would quickly spread and crowds easily gather. Ver. 9. That a small boat. The original re- fers to a boat even smaller than the usual fishing- boats. — Wait on him. Be constantly at His service. — Because of the crowd. A different word from 'multitude' (vers. 7, 8), though the one usually so translated. The purpose was probably both to teach from the boat and to re- tire from the crowd when He wished. It was doubtless thus that He retired shortly afterwards (ver. 13). His ministry, rather than His personal comfort, was thus furthered. Ver. 10. They pressed upon Mm. Not merely gathered about Him to hear Him, and thus created a pressure, but actually pushed them- selves upon Him, to touch Mm. The last clause shows that all were healed, as Matthew states. — Plagues. Lit., ' scourges,' not a particular class of diseases, as the word ' plagues ' now implies. On the healing power, comp. Luke vi. 19. Ver. II. And unclean spirits. The demon identified himself with the person, since the con- fession was undoubtedly that of the evil spirit. — Whenever they saw him. This was the usual effect. — Fell down before Mm and cried. The possessed man fell down, and his voice uttered the cry ; but both acts are attributed to the evil spirit ; hence the intimate possession. — The son of God. Comp. chap. i. 24, 34. Ver. 12. And he charged them much. Matt, xii. 16, shows that some such charge was given to all who were healed ; probably to prevent a premature rupture with the Pharisees. But the prohibition to evil spirits was special, and usually given. See the addition Matthew (xii. 17-21) makes to this account of our Lord's healing. Ver. 2. And they watched him. Watched Him closely. — Whether he would. Lit., ' will ; ' Mark's account being in the present tense. Ver. 3. Stand forth. This command is omit- ted by Matthew. The account of Luke (vi. 8) is fullest. The subsequent discourse is rendered more impressive by the position of the diseased man. Ver. 4. Matt. xii. 10 shows that the question of our Lord was preceded by one from the Phari- sees, just as His command had been occasioned by 'their thoughts' or 'reasonings ' ^Luke vi. 8). — Is it lawful ■? i.e., according to the Mosaic law. — To do good, or to do harm. To benefit, or to in- jure, rather than to do right or to do wrong. This is repeated yet more forcibly : to save a life or to Mil ? Our Lord thus establishes the pro- priety of works of mercy on the Sabbath, even according to the Mosaic law (see on Matt. xii. 11, 12, where the falling of a sheep into a pit is in- troduced). His opponents were silenced ; and his authority as ' Lord also of the Sabbath ' (chap, ii. 28) is then vindicated by the miracle. Ver. 5. And he looked round about on them. So Luke, who adds ' all,' implying that He took a formal survey of those in the synagogue. — With anger. A holy indignation, mentioned by Mark alone, and no doubt expressed in His look. — Being grieved for the hardening of their hearts. The original implies a compassionate sympathy for their spiritual insensibility. These two feel- ings, usually excluding each other, are here com- bined. In this, Christ manifests the character of God as Holy Love, — His anger was the result of holiness. His compassion of love. This charac- ter is revealed in the Bible alone. Of themselves men discover either God's anger, forgetting His love, or His mercy, forgetting His holiness. So, too, they are usually angry without compassion, or compassionate without being just. ' Harden- ing ' is preferable to ' hardness,' since the original suggests a process as well as a result. This pro- cess was going on as the effect of their opposi- tion to Him, and as a punishment for this sin against privilege. For it man is responsible, and it can put men beyond the reach of the Saviour's compassion. Not that anything is too hard for Him, but He never saves us against our will. — On the cure, see Matt. xii. 13. Ver. 6. With the Herodians. Mark alone mentions this fact. The Herodians were the court party, the adherents of the Herods. As friends of the Romans they were the political an- tagonists of the Pharisees. — Held a consultation. ' Took counsel ' is too indefinite ; ' held a coun- cil ' implies a formal, legal assembly. Hatred of the truth produced this strange alliance. The Pharisees were ' filled with madness ' (Luke), and would seek the support of those who could help them in their purpose, as they afterwards did that of Pilate. Dislike of John the Baptist may have made the Herodians hostile to Jesus also. * Hierarchs and despots are necessary to each other,' and combine against Christ. Vers. 7, 8. Withdrew. Not to avoid the mul- titudes, but rather to fulfil His ministry among them, undisturbed by the opposition of the Phar- Chap. III. 13-19.] THE GOSPEL ACCORDING TO MARK. 259 Chapter III. 13-19. The Choice of the Ttvelve. , A ND he goeth up into a ^ mountain, and calleth unto him 13 14 xV whom he ^ would: and they came ^ unto him. And he ordained * twelve,^ that they should ^ be with him, and . that he 1 5 might send them forth to preach, And * to have power '' to heal 16 sicknesses, and^ to cast out devils:^ And ^"^ "^ Simon he sur- 17 named Peter; And James the son of Zebedee, and John the brother of James ; and he surnamed them Boanerges, which is, 18 The ^^ sons of thunder : And Andrew, and Philip, and Barthol- omew, and Matthew, and Thomas, and James the son of Al- 19 pheus, and ''Thaddeus, and Simon the Canaanite.^^ And Judas Iscariot, which ^^ also betrayed him : and they went -^^ * into a house. ^ the 2 he himself ^ went * appointed or made 5 Some ancient authorities add : whom also he named apostles ^ might ' authority 8 tlie best authorities omit to heal sicknesses, and ^ demons ^° Some ancient authorities insert And he appointed the twelve. ^^ otnit The ^- the Cananasan ^^ who ^*. the best authorities read he. cometh a Matt. X. I ; Luke vi. 13. b Matt.x. i; Luke ix. i. c Matt. x. 2- 4; Luke vi. 14-16; Acts i. 13. d Comp.Luke vi. 16 ; Acts i. 13. e Chaps, vii. 17 ; ix. 28; comp. chap. ii. I Luke tells of great works of healing imme- diately succeeding the choice of the Twelve. During the withdrawal, after the opening hostil- ity of the Pharisees (ver. 7), this choice took place, followed by the Sermon on the Mount, of which Mark makes no mention. This event is to be distinguished from the sending out of the Twelve. See notes on Matt. ix. 36, x. 4. Comp. Mark vi. 7 ; Luke ix. i. Ver. 13. Into the mountain. Probably the mount of Beatitudes (comp. Matt. v. i) ; or pos- sibly the hill country in contrast with the sea- shore. Our Lord spent the previous night in prayer, choosing the Apostles in the morning (Luke vi. 12, 13). — Whom he himself would. The freedom of choice is made prominent. He gathered a larger number of disciples about Him and chose out twelve (Luke vi. 13). This verse probably refers to the latter act. Strictly speaking, this was rather the formal announce- ment of His choice, for most of them (seven at least, had been specially called before this time. — They went, lit., ' went away ' (/. e., from the others) unto him. Ver. 14. Appointed. Literally, 'made,' nomi- nated, set apart. The word ' ordained ' may mis- lead. The addition 'whom also He named apos- tles,' found in some authorities, is probably taken from Luke. — That they might be with him. This hints that they were first to be trained for their work. The best preparation for doing Christ's work is being with Christ. — Send them forth This took place afterwards. The word Mark uses implies that they were 'Aposdes,' a title now given them (Luke vi. 13), yet rarely ap- plied by the other Evangelists. The discipleship was the main point while Christ lived, and only through the direct choice of the Master to the most intimate discipleship, did they become Apostles. Ver. 15. The phrase, 'to heal sicknesses ' is to be omitted. Mark gives special prominence to the power of casting out demons. Ver. 1 6. He surnamed Peter. It is not as- serted that this name was first given on this oc- casion. Still the words of our Lord at His first meeting with Simon (John i. 42) were prophetic, and Mark seems to have mentioned the name for the first time here, because it was the Apostolic name. On the lists of Apostles, see Matt. x. 1-4. Ver. 17. Boanerges. A transfer into Greek of an Aramaic word, which was modified from the Hebrew. Mark, writing for other than Jews, interprets it. He alone mentions it. — Sons of thunder. This seems to have been occasioned by their 'vehement and zealous disposition, as in- dicated in Luke ix. 54 ; comp. Mark ix. 38.' This does not imply censure ; for these traits, when sanctified, would be praiseworthy. John was not, as he is often portrayed, of a soft and almost effeminate disposition. Such neutral characters are rarely heroes of faith. The Apocalypse re- veals the son of thunder. The name may refer also to the corresponding character of their elo- quence. Powerful, fervid preachers are still thus termed. With the ancients, thunder was the symbol for profound and solemn utterances. The name would be prophetic in this application. It was not used frequently, like Simon's surname, because it was borne by two brothers, one of whom was martyred earliest. Ver. 18. Matthew arranges the Twelve by pairs ; Mark does not. In other respects the 26o THE GOSPEL ACCORDING TO MARK. [Chap. III. 13-35. lists of Matthew and Mark correspond most events took place ; see next note. If a partic- closely. — Cananaean, or, ' Zealot ; ' see Matt. x. ular house is meant, there is an undesigned coin- 4; Luke vi. 15; Acts i. 13. / cidence. Matthew, in prefacing the parables of Ver. 19. And he cometh into a house. This our Lord, tells us He went ' out of the house,' indicates a return to Capernaum; as the succeed- without having spoken of His entering one. ing events probably took place there. The sen- Those parables were uttered just after the events tence, therefore, properly belongs to the next next recorded by Mark, who speaks of this enter- section. In the interval a number of important ing a house, without telling of His going out. Chapter III. 20-35. CJiarges against our Lord, by Relatives and hostile Scribes ; His replies. 20 A ND the multitude cometh together again, "so that they « Chap.vi.31. 21 -^^J^ could not so much as eat bread. And when *his friends b Comp. ver 31. heard of it} they went out to lay hold on him : for they said, 22 He*^ is beside himself. And the scribes which ^ came down ^ 2 Cor. v. 13 ; comp. John from Jerusalem said, ^ He hath Beelzebub,^ and by the prince of ^^1°;,^ . 23 the devils'* casteth He out devils.* *And he called them unto Lukexl'15 him, and said unto them in parables, How can Satan cast out ^z^^g^LuKB 24 Satan } And if a kingdom be divided against itself, that king- '"• '^"" 25 dom cannot stand. And if a house be divided against itself, 26 that house cannot stand.^ And if Satan rise up against him- 27 self, and be divided, he cannot stand, but hath an end. No man *' can enter into a strong man's house,'^ and spoil his goods, except he will * first bind the strong man ; and then he will 28 •''spoil his house. Verily I say unto you. All sins^ shall be for- /Comp. Matt. xii. 31, 32 ; given unto the sons of men, and blasphemies ^^ wherewith so- Luke xi. 10. 29 ever they shall blaspheme : But he that ^^ shall blaspheme against the Holy Ghost hath never forgiveness,^^ ^but is in ^ ^^."-j,^"^' 30 danger of eternal damnation.^^ Because they said, He hath an cor. xt.'a?; unclean spirit. J^^- "• '°" 31 ''There came then his brethren and his mother,^* and, stand- ,4 matt. xii. 32 ing without, sent ^^ unto him, calling him. And the ^^ multitude viii. 19-21. sat ^' about him, and they said ^^ unto him. Behold, thy mother 33 and thy brethren without seek for thee. And he answered 34 them, saying,^^ Who is my mother, or^^ my brethren 1 And he looked round about ^^ on them which sat^^ about him, and 35 said,23 Behold my mother and my brethren ! For whosoever shall do the will of God, the same is my brother, and my ^^ sis- ter, and mother. 1 heard it 2 ^^^t ^ gj. Beelzebul * demons ^ Shall not be able to stand ^ But no one ■^ the house of the strong man ^ oj,jH ^jn 9 things ^° their sins and their blasphemies ^^ But whosoever ^^ Hath no forgiveness forever ^8 guilty of an eternal sin {according to the best mcthorities) " the best authorities read, and there came his mother and his brethren ; 15 they sent 16 ^ " ^yas sitting ^s g^y 1^ And answering them, he saith 20 ^nd 21 ^jj^jf about 22 that sat round 23 gaith 24 g„jn ^„ Chap. III. 20-35.] 'THE GOSPEL ACCORDING TO MARK. 261 Chronology. At this point we find the larg- est gap in Mark's narrative. Shortly after the choice of the Twelve, the Sermon on the Mount was delivered. See notes on Matthew. On and after the return to Capernaum, a number of events took place, recorded partly by Matthew and partly by Luke, and in most cases by both. The miracle immediately preceding the occurrences of the sec- tion before us, was the healing of a blind and dumb demoniac (Matt. xii. 22), which called forth the charge of the scribes (ver. 22). Vers. 20, 21, are peculiar to Mark. Ver. 20. Cometh together again. If the last clause of ver. 19 means a return to Capernaum, ' again ' must refer to chap. ii. i. — They could not so much as eat bread. A vivid description of the thronging. Our Lord and His disciples could not find time to have their regular meals. Notice the excitement and popularity was now at its height ; the opposition now takes definite form and stems the tide. Ver. 21. His friends, lit. 'those by him.' The exact reference is doubtful. The nearer relatives, spoken of in ver. 31, may not be included, since they waited outside ; but probably the whole cir- cle was engaged in this effort with varying feel- ings, the immediate family persisting longer (see on Matt. xii. 46). — Heard it, i. e., what was go- ing on ; they may have heard that the scribes had come with a hostile purpose (ver. 22). — They went out, etc. Either from Nazareth, or from their house in Capernaum, since it is un- Ekron, City of Beelzebub. certain in which place they now lived. — For they said. The relatives just spoken of. — He is beside himself. This implies either actual insanity in a bad sense, or religious enthusiasm and ecstasy, even to derangement, in a good sense. While an accusation of madness on the part of His relatives is neither impossible nor improbable, so long as they were not true believers, it may have been a mere pretext. As His enemies had already, in all probability, said that He was possessed, His rel- atives, from motives of policy, may have adopted this modification of the charge to get Him away ; with this, anxiety for His health may have entered as a motive. The context favors the thought that the motive was policy resulting from want of faith, though perhaps not from positive disbelief. This doubting, worldly policy, which could seek to shelter Him by meeting the accusations of His foes half way, is in keeping with the desire to thrust Him forward which was afterwards shown (John vii. 3-5) Yet even among these relatives there was probably a great variety of opinions regarding Him. Vers. 22-30. See notes on Matt. xii. 23-32. Ver. 22. The scribes that came down from Jerusalem. Mark thus defines the parties, while Matthew (xii. 23) states the occasion of the ac- cusation. The purpose of their coming was doubtless to entrap and oppose Him, and hence the place was probably Capernaum, since they would go to His headquarters. — He hath Beelze- bub. See on Matt. x. 25, xii. 24. Mark, how- ever, both here and in ver. 20, states with greatest definiteness that they charged Him, not only with exercising Satanic power, but with being Himself possessed by an evil spirit. Ver. 26. But hath an end, i. e., ceases to be what he is ; the supposition, which His enemies advanced, would, if fully carried out, argue Satan out of existence. Ver. 29. Guilty of, more than in danger of, or even liable to, indicating a present subjection to. — An eternal sin. Thus Mark expresses the same idea given by Matthew ; ' neither in this world, nor in that to come.' The word we translate ' sin' includes the idea of guilt (Rom. iii. 25, v. 16), but can scarcely be rendered "punishment." It usually refers to an act, rather than a state of 262 THE GOSPEL ACCORDING TO MARK. [Chap. IV. 1-34. sin, but eternal sin points to an unending state of sin of blasphemy against the Holy Ghost, but activity in sin. Damnation, or 'judgment,' is an certainly indicates its character. Even if these explanatory alteration of the original text. The accusers had not committed it, their language correct reading implies that the unpardonable tended in that direction. They had attributed to sin, though it may begin with one act of bias- an evil spirit what was the work of the Holy phemy (ver. 30), results in a state of sinful activ- Spirit, that too in presence of sufficient evidence ity which continues forever. For this reason it is of its true character. unpardonable. The punishment is perpetual, be- Vers. 31-35. Comparing these verses with the cause the sin is perpetual. The sin excludes account of Matthew (xii. 46-50), we find that pardon, because it excludes repentance. The re- Mark omits the introductory phrase ; ' While He mark of Matthew refers to the guilt, that of Mark yet talked to the people ; in ver. 31 he tells us to the sin itself, explaining the former. This is that His mother and brothers sent unto Mm ; in the most fearful aspect of eternal punishment ; ver. 32 he inserts : And a multitude was sitting namely, being forever deprived of the needed in- about him ; in ver. 34 he mentions our Lord's fluences of the Holy Spirit, and hence in a state glance : And he looked round, instead of the ges- of eternally growing sin and guilt. Conscious ture preserved by Matthew : ' And He stretched existence is evidently implied by the word chosen, forth His hand toward His disciples.' The look Further, while the next verse suggests a particular was probably one of affectionate recognition ; form of the unpardonable sin, this phrase favors contrast the look of anger and grief (ver. 5). the view that it is an active state rather than a par- That the look as well as the word applied to more ticular act. See on Matt. xii. 32. than the Twelve is evident. The blessed truth be- Ver. 30. Because they said, he hath an un- longs to multitudes who sit about Jesus and feel clean spirit. -This does not necessarily define the His look of affection in a higher spiritual sense. Chapter IV. 1-34. Christ's Teaching in Parables. 1 " A ND he began again ^ to teach by the sea side : and there a. matt. xiii. ■t\. was 2 gathered unto him a ^ great multitude, so that he viiL^^-io.*^^ entered into a ship,* and sat in the sea ; and the whole multi- 2 tude was ^ by the sea on the land. And he taught them many things by ^ parables, ^ and said unto them in his doctrine,^ ^ ^^p xii. 3, 4 Hearken ; Behold, there went out a sower ^ to sow: And it came to pass, as he sowed, some fell by the way side, and the 5 fowls ^ of the air^'' came and devoured it up.^^ And some^^ fell on stony ground,!^ where it had not much earth ; and im- mediately 1* it sprang up, because it had no depth ^^ of earth : 6 But 1^ when the sun was up, it was scorched ; and because it 7 had no root, it withered away. And some^^ fell among i'' thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on^^ good ground, and did yield ^^ fruit that sprang up and increased,^^ and brought forth, some 21 thirty, 9 and some 21 sixty, and some ^i a hundred. And he said unto <^ ver.23; see them,22 " He that '^ hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the 1 1 Twelve asked of him the parable.^* And he said unto them. Unto you it ^5 is given to know 26 the mystery of the kingdom 1 again he began 2 jg 8 insert very {according to the best authorities) \ boat 5 were s \^ 7 teaching « the sower went forth ® birds 10 07nit of the air " omit up 12 otj^gj. 18 roc\.y ground " straightway 16 deepness le And " itisert the is jnto the 19 yielded 20 growing up and increasing ; 21 unto 22 ^„„y ^^^0 them ,^ who 24 the parables 25 ^mit it 28 the best authorities omit to know Chap. IV. 1-34.] THE GOSPEL ACCORDING TO MARK. 263 of God : but unto ^ them that are without, all these'^' things are sins ^° should be i^ forgiven them. -^And he said ^i unto them. Know ye not this/MATT. xiii. •J ^ _ ' -^ 18-23; Luke 14 parable .'' and how then will ye know all parables .'* The sower ^"'- "-'5- 15 soweth the word. And these are they by the way side, where the word is sown ; but ^^ when they have heard, Satan cometh immediately,^* and taketh away the word that was sown in their 16 hearts.^^ And these are they likewise^* which are sown on stony ground ; ^^ who, when they have heard the word, imme- 17 diately ^* receive it with gladness ; ^ And have no root in them- selves, and so ^'^ endure but ^^ for a time : afterward,'^^ when af- fliction'^*^ or persecution ariseth for the word's sake, immediately^* 18 they are offended. And thesa*^ are they which are sown 19 among 1" thorns ; such as hear *^ the word, And the cares of this world, and the deceitfulness of riches, and the lusts of ot'her things entering in, choke the word, and it becometh unfruitful. 20 And these *^ " are they which are ** sown on *^ good ground ; such as hear the word, and receive it, and bring forth fruit, some *^ thirtyfold, some *^ sixty ,*'^ and some *^ a hundred.*^ 21 And he said unto them, » Is a *^ candle brought to be put ^ Matt. v. 15; under a *^ bushel, or under a*^ bed .'' and not to be set ^^ on a*^ i&; x"- 33- 22 candlestick } ^ For there is nothing hid, which shall not ^^ be h Matt. x. 26; manifested ; neither was any thing kept ^^ secret, but that it i?" xIl"'.' 23 should come abroad.^^ i jf ^ny man have ^* ears to hear, let ^ See ver. 9. 24 him hear. And he said unto them, * Take heed what ye hear, k Luke viii. ' With what measure ye mete, it shall be measured to you ; and / Man. vii. 2; 25 unto you that hear shall more be given.^^ '" For he that hath, ,«%''e^ Matt!" to him shall be given ; and he that hath not, from him shall be taken even that which he hath. 26 And he said, " So is the kingdom of God, as if a man should « Comp.Matt. 27 cast seed into the ground ; ^^ And should sleep, and rise night '""' ^'^'^^ and day, and the seed should spring and grow up,^'' he knoweth 28 not how. For ^s the earth bringeth forth ^^ fruit of herself ; first the blade, then the ear, after that ^^ the full corn in the ear. 2T omit these 28 haply 29 should turn again 30 and it {according to the best authorities) 3i saith ^^ ^nd 33 which hath been sown in them 3* in like manner 35 upon the rocky places 36 jgy ^^ but 38 ^,^„-^ but 39 then ^o tribulation " others ^2 ^hese are they that have heard ^3 those ** were ^5 ^^^^ ^he 46 ^,,„-^ gome ^'^ sixty fold 48 hundred fold 49 the so put " save that it should be S2 was it made ^3 to light 64 hath 65 and more shall be given unto you {the best authorities omit that hear) 6« upon the earth 67 spring up and grow 68 o?mt For 69 beareth so then Joel iii. 13 ; comp. Rev. xiv. 15. Matt. xiii. 31,32; Luke xiii- 18, 19. Matt. xi. 16; Luke xiii. 18^ 264 THE GOSPEL ACCORDING TO MARK. [Cmap. IV. 1-34 29 But when the fruit is brought forth,^^ immediately^* "he putteth " in ^2 the sickle, because the harvest is come. 30 ^And he said, ^Whereunto^^ shall we liken the kingdom of/ 31 God .-• or with what comparison^* shall we compare ^^ it? It is like a grain of mustard seed, which, when it is sown in ®^ the 32 earth, is*^' less than all the seeds that be in^^ the earth: ^^ But^^ when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches ; so that the fowls ^ of the air may "'^ lodge under the shadow of it. 33 And ''with many such parables spake he the word unto them, »■ 34 as they were able to hear it. But '^ * without a parable spake ' he not unto them : and ' when they were alone, he " expounded ^ all things to his disciples.'^^ Matt. xiii. 34- Comp. John xvi. 25. Ver. 10. Comp. 2 Pet. I. 20. "^ IS ripe ** in what parable *^ upon yet 82 sendeth forth ^^ How ®5 place {according to the best authorities) ^'' being ** ( > ) instead of {:) '0 can 71 And "^"^ but privately to his own disciples he expounded all things. On Parables, see Matthew, pp. 117, 118. In his report of the discourse in parables, Mark gives but three, one of them not mentioned else- where. Each independently chose these out of the many uttered. In Matthew we find the chronological development of the kingdom of heaven brought out ; here, all three parables are drawn from familiar agricultural pursuits, pre- senting the one idea of the growth or develop- ment of the kingdom of God : the first, as re- spects the soil, or the difficulty of its beginnings ; the secoftd, illustrating the relative independence of this development ; the last, its wonderful exten- sion. Mark here introduces (vers. 21-25) what Matthew records as uttered on other occasions. Our Lord was in the habit of repeating striking figures, proverbs, and aphorisms. This discourse took place the 'same day' (Matt. xiii. i) with the occurrences just mentioned (chap. iii. 20-35). The hostility of the Pharisees called for the teaching by parables in its purpose of concealing the truth, which is most strongly expressed by Mark (ver. 12), while the choice of the Twelve (chap. iii. 14) formed the nucleus of a band of followers (comp. ver. 10) in whom the other pur- pose of revealing the truth could be fulfilled. Ver. I. And again he began. 'Began' may refer either to this new mode of instruction, or to His beginning with the gathering of the crowd. 'Again' may point to a similar occasion (chap, iii. 7). — A very great multitude ; lit., ' greatest.' There is every reason to believe that this was the greatest. It was the turning point in His public teaching ; since the parabolic instruction now be- gins. — A boat. Probably the one provided for this purpose (see chap. iii. 9). It is doubtful whether the definite article is here used in the Greek. — In the sea. The boat was small, and His position was near the surface of the water, the audience being slightly elevated above Him. This is the best way of arranging an audience, but the world seems to have discovered it quicker ihan the church. Ver. 2. And he taught them. The reference is to His habit of teaching. — Many things. Out of these Mark selects what follows. — In his teaching, perhaps, with a reference to this par- ticular kind of teaching. Christ's teaching was authoritative, and in this as in most cases, doc- triiial. He presents new truth here, not mere exhortation (see ver. 11). Vers. 3-9. The Parable of the Sower. See on Matt. xiii. 3-9. The similarity between the two accounts is very great, as might be ex- pected in the case of such a striking parable. Matthew was present ; Mark probably heard it from Peter, who was also present. Luke's account (viii. 5-8) is briefer, and he does not describe the position of the Teacher and His audience. Ver. 3. Hearken. This, inserted by Mark only, seems to introduce the whole discourse, as deserving great attention. Ver. 7. And it yielded no fruit. This Mark adds, showing that his account is not an abridg- ment. The same result is of course implied in the other narrative. Ver. 8. Growing up and increasing. The words are peculiar to Mark. This is spoken of the ' fruit,' but in the wider sense of the whole progress of the plant, since all this is necessary to the real fruit or grain, which was brought forth. This verse puts the smallest proportion first ; in Matthew's account it is put last. Other verbal differences attesting the independence of the Evangelists, are indicated as far as possible in the foot-notes to the text. Vers. 10-12 give the reason for speaking in parables ; see on Matt. xiii. 10-17. Matthew's account is fuller, but Mark's is, in some respects, more specific and stronger. Ver. 10. Alone. This refers to a temporary withdrawal, when His disciples ' came ' to Him (Matthew), for He evidently spoke further to the multitude (Matt. xiii. 24-35). — They that were about him with the twelve. Matthew and Luke say less definitely: 'the disciples.' What fol- lows was spoken neither to the multitude nor to the Twelve alone. — Asked of Mm the parables. Chap. IV, 1-34.] THE GOSPEL ACCORDING TO MARK. 265 — The plural is the more correct form. Mat- thew says more definitely : ' Why speakest thou unto them in parables ?' and Luke : ' What might this parable be ? ' The answer in all three ac- counts is : first, a reason why He thus taught, and, secottdly, the exposition of this particular parable. Both questions must have been asked, as is implied in the indefinite statement of this verse. This was precisely the purpose : that those who would seek might know ' the mystery,' and those who would not put forth this effort, might not. Ver. II. The mystery. Matthew and Luke: 'the mysteries.' All the mysteries of the gospel form but one mystery, namely, the mystery of Christ for and in His people. And to them ' is given the mystery of the kingdom of God.' The omission of ' to know ' renders the declaration even more forcible. These parables are to re- veal, not good moral advice, but tricth otherwise unknoivn, the peculiar doctrines of the gospel, which can be fully received only by those to whom spiritual discernment is given. Christ did not come merely to teach the Golden Rule or the Sermon on the Mount. — Unto them that are without. Matthew : ' to them.' Luke : "to others.' A separation between the disciples and others had begun. (Afterwards, ' those without ' meant those not Christians ; i Cor. v. 12.) ' Those without ' did not receive this gift of God neces- sary for the understanding of these truths, were without its influences. But their position was ac- cording to their own choice ; Christ forbade none, and the disciples in this case were not merely the Twelve chosen by Him, but all who would come. Ver. 12. That, in order that. ' When God transacts a matter, it is idle to say that the result is not the purpose ' ( Alford). This purpose is in- dicated here even more strongly than in Matthew. The object of the parable is both to conceal and to reveal the truth, according to the moral state of the hearers. Mark only uses the prophecy of Isaiah (vi. 9, 10), without citing it directly as Mat- thew does. It was already partially fulfilled when the Jews hardened their hearts against the preach- ing of Isaiah, the Evangelist among the proph- ets ; it was completely fulfilled, when they re- jected the gospel itself as proclaimed by the Son of God. Their moral utiwilliiigness preceded their moral inability, and the latter was a divine judgment on the former. So Pharaoh first hard- ened his heart before God judicially hardened him. Here, where a separation between Christ's followers, and those without, is first plainly marked, the point of discrimination is spiritual knowledge. This shows the importance of Chris- tian truth, which implies doctrine. Vers. 13-20. Explanation of the Para- ble. See on Matt. xiii. 18-23. The agreement with Matthew is striking, but Mark's independ- ence is evident. Ver. 13. Know ye not this parable? An an- swer to the second question, implied in ver. 10. It is not a reproof, but means : ' You find you cannot understand this without assistance.' The next question : and how then will ye know all parables % extends the thought to all parables, but intimates further : ' The first parable of the kingdom is the basis of all the rest. If they un- derstand not this, they could not understand any that followed. If they had the explanation of this, they had the key for the understanding of all others.' Hence our Lord gives, not rules of interpretation, but examples, one of which is here preserved, to be our guide in interpretation. To understand the parables, God must help us (ver. 11). Wrong interpretations are those which do not tend to conversion and forgiveness (ver. 12). Ver. 14. Peculiar to Mark, though involved in the other accounts. Ver. 15. Satan. Matthew : 'the wicked one ;' Luke : ' tlie devil.' Being spoken of in the ex- planation of the parable, or in a didactic way, Satan must be a real personal being, and not merely the symbol of evil. Ver. 16. Likewise, or, ' in like manner.' ' After the same analogy carrying on a like principle of interpretation ' (Alford). Ver. 17. This verse, as emended, presents the case more vividly : they have no root, but on the contrary are temporary, transient : then, as might be expected, when, etc. — Tribulation. The Greek word is usually so translated. Ver. 19. The lusts of other things. This in- cludes all other worldly distractions. The de- sires become ' lusts,' because the objects inter- fere with spiritual growth. What is in itself in- nocent may become a snare. Ver. 20. The closing words of the parable (ver. 8) are repeated in the last clause of this verse, as in Matthew, and the same difference in order is preserved. Vers. 21-25. Comp. Luke viii. 16-18. The same thoughts are found in different places in Matthew. They were doubtless repeated. Ver. 21. See on Matt. v. 15. The application here is to teaching in parables : Although thus spoken in secret, they were not to remain mys- teries, confined to a few ; the purpose, as in case of a lamp, was to give light. Hence they should take care to learn their meaning, ' not hiding them under a blunted understanding, nor when they did understand them, neglecting the teach- ing of them to others ' (Alford). Ver. 22. For there is nothing hid, etc. See on Matt. X. 26. Here these words are a literal statement of what was figuratively expressed in ver. 21. — But that it should come to light. This is the purpose of the temporary secrecy, a thought implied throughout, but more strongly expressed here. Even the concealing is for the purpose of revealing. Only by such a process could Christian truth be ultimately spread. The concealing, hiding purpose, mentioned in ver. 12, is not without this gracious use of revealing the truth more fully to those who see the evil effect of rejecting it. Ver. 23. This occurs in a different place and slightly different form in Matthew's account (xiii. 9), but was probably repeated. Ver. 24. Take heed what ye hear. Luke : ' how ye hear.' The latter is implied in the for- mer, for what we hear really depends on how we hear. The reference is to a proper improvement of the opportunities now graciously afforded them, as appears from what follows. — With what measure ye mete, etc. See on Matt. vii. 2. The principle is the same in both cases ; but there the application is to censorious judgments, here to our Lord's mode of instruction and the way it was received. Giving and receiving are reciprocal. As you treat me as your Instructor (giving attention), you will be treated (in receiv- ing profit). — And more shall be given, lit., ' ad- ded,' /. e., in case you hear properly. 'That 266 THE GOSPEL ACCORDING TO MARK. [Chap. IV. I-34. hear,' omitted in the best authorities, was proba- bly inserted to express this obvious sense. The reference may possibly be to teaching as well as to giving attention; vers. 21, 22, allude to this, and ' mete ' is more appropriately applied to giv- ing out to others. The promise of increased knowledge is certainly given to those who faith- fullv teach in God's kingdom ; but here the other application is the primary one, as appears from the more immediate connection. Ver. 25. For he that hath, etc. See on Matt, xiii. 12, where this thought precedes the explana- tion of the parable of the sower. It was possi- bly repeated, since it is equally apt in both cases. There as well as here the application is to spirit- ual knowledge. (In Matt. xxv. 29, the applica- tion is more general.) There is nothing arbitrary in this rule ; it is a law of God's dealing in the kingdom of nature as well as of grace. Vers. 26-29. The parable of the seed GROWING, WE KNOW NOT HOW. Found here only. Ver. 26. And he said. The instruction to the people is resumed, or ' to them ' would probably be added. — As if a man, i. e., any one. It is not necessary to interpret this ; the main point is the seed, the agent being in the back-ground throughout. Besides, it is difficult to apply it either to Christ (except on one theory suggested below) or to His ministers ; for the language of ver. 27 seems 'inappropriate in the case of our Lord, and the putting in the sickle inapplicable to His ministers.' Human agency in general may be referred to. — Should cast seed upon the earth, literally, shall have cast seed upon the earth. A single past act of sowing, not involving great care, as the expression plainly intimates. Ver. 27. Aiid should sleep, etc., i. e., live as usual without further care of the seed sown. — He knoweth not how. The emphasis rests on the word ' he ; ' he who sows does not know how that takes place which he expects to occur, and to occur for his benefit. A true picture, since such knowledge is not permitted to the wisest of men, and what is known helps the growth very little. Ver. 28. This verse presents the main points of the parable, yfrj^.- The earth beareth fruit of herself, as if from a self-acting power. The growth in nature is according to certain laws which act independently of man's agency, though the agency of God who established these laws and acts through them, is not denied. The same is true in the kingdom of grace ; spiritual growth is independent of human agency. That God's power is involved, appears from the whole tenor of Scripture. While, therefore, the main lesson of the parable is about spiritual things, that lesson rests on an analogy of nature, assum- ing that in nature God operates through the laws He has established. The growth of the king- dom of God, in general and in individuals, is ac- cording to a development which is natural, i. e., in accordance with certain laws in the realm of grace, which are analogous to what are called natural laws, and like them acting with a certain spontaneousness ; though God's constant energy is present in both. The mistakes opposed by this truth are : first, expecting growth without any seed ; secondly, taking up the seed to see how it grows, i. e., perpetually exacting a certain kind of experience, and testing discipleship by unwise and premature measures ; thirdly aizd chiefly, try- ing to make the growth according to our notions, instead of according to God's law of develop- ment, and thinking our care and anxiety can ac- complish this. A particular form of this error is met by the next clause : first the blade, then the ear, then the full com in the ear. The ma- turity of the Church or of individual Christians does not come at once. The repeated ' then ' marks the gradual progress better than 'after that.' The same word is used in the Greek in both clauses. The lesson is therefore one of patience. While we are not to press a particular meaning upon these three stages, the parable plainly implies that we must be careful not to mistake the blade from the seed of grace for ordinary grass, still less to think the immature ear will never be ripe grain. Indeed, as there is germination, we know not how (ver. 27), before the blade appear, we should not be discouraged if we notice no results, still less expect that we can tell how or when the germ begins to de- velop. Ver. 29. But when the fruit is ripe. The Greek means either : ' when the fruit shall have yielded itself,' or, according to the more usual sense, of the word used, ' when the fruit allow- eth,' i. e., when it is ripe. In either case the thought of independence of human agency is kept up. — Straightway he sendeth forth the sickle, because the harvest is come. The agency which sowed enters again. If it means human, agency, the conclusion is simply : this develop- ment and fruitfulness is for man's benefit, thought independent of his care. We reap in spiritual things, though God alone (by His laws of grace)/ gives the increase. If it refers to Christ, it is. hinted that when the grain is ripe He harvests- it, takes matured Christians to Himself. The- parable possibly has a historical application :■ The sowing referring to Christ's instituting the- Church ; the intervening period to his absence,, during which the growth continues according tO' the laws of the Spirit's influence ; and the har- vest to His return. Such a view suits the posi- tion of the parable between that of the sower (the beginnings of Christianity) and that of the mustard-seed (its wonderful extension). But this is not to be insisted on, since the agent is not brought into prominence. The main lesson is : that of spiritual growth independent of our agency, even though we sow the good seed and reap the harvest. Hence, patience with imma- ture Christians, and patience with an immature Church. Both cautions are constantly needed to prevent our becoming uncharitable and schis- matic. Ver. 30-34. The Parable of the Mustard- Seed. See on Matt. xiii. 31-35 ; comp. Luke xiii. 18-19. Ver. 30. How shall we liken? Opening a discussion with a question seems to have been a usual mode with Jewish teachers. Here our Lord graciously includes His disciples ('we') who were also to teach about the kingdom of God, — a hint that Christ's way of teaching is still to be followed. Ver. 31. In the earth. Mark is fond of re- peating the same expressions ; an evidence that his Gospel is not an abridgment. Ver. 32. Shooteth out great branches. Lit., ' maketh.' Peculiar to Mark. — This parable, setting forth the wonderful extension of the king- dom of God, is an appropriate close to the selec- Chaps. IV. 35-V. 21.] THE GOSPEL ACCORDING TO MARK. 267 tions made by our Evangelist. After the difficul- taught a certain set of truths in this way alone, ties in the beginning (the sower) and the slow since this would carry out the purpose of mercy growth independently of human agency have and judgment indicated in vers. 11, 12. But this been emphasized, the successful result is foretold, method was also necessary, in view of Jewish The lesson oi patience is again enforced, but hope prejudice and misunderstanding, to prepare His is more directly encouraged. disciples to extend the truth (vers. 21, 22). — But Ver. 33. With many such parables. The privately to his own disciples. The correct read- many such expressions in the Gospels should put ing and the Greek order alike emphasize the iso- an end to the foolish assumption that each lation of the disciples. — He expounded all things. Evangelist intended to tell all he knetu. — As they That they needed this is evident from the Gospel were able to hear. Not merely as they had op- accounts, and we have specimens of these exposi- portunity of listening to His instructions, but tions in this chapter and Matt. xiii. ; xv. 15. In 'according to their capacity of receiving,' the other cases there are indications of such exposi- ability being a moral as well as mental. A wise tions. More are not given, because the subsequent Teacher ! It is taken for granted that He intu- teachitig of the Apostles gives us the fruits of this itively knew their capacity, a point in which well- training, revealing the truth more plainly than meaning instructors may fail. was possible then. A caution to those who uji- Ver. 34. And, not ' but.' The contrast be- derrate the Epistles, which embody what is not gins with the next clause. — Without a parable told us in the Gospels. Still the specimens re- spake he not. Our Lord did instruct in other corded by the Evangelists are sufficient to guide ways, but now that the separation had begun, He us in interpretation. Chapter IV. 35-V. 21. The Voyage across the Sea; the Stilling of the Tempest ; the Demoniac ; Gadara {Gergesa) rejects our Lord. 35 " A ^^ '^^ same^ day, when the even ^ was come, he saith « matt. viu /a. unto them, Let us pass ^ over unto the other side, luke viii. 36 And when they had sent away ^ the multitude, they took ^ him * even as he was in the ship.^ And there were also with him ^zKingsvii. ■■■ 7> 10; comp. 37 other little ships.' And there arose ^ a great storm of wind, Johniv.6. and the waves beat into the ship, so that it was now full.^ 38 And he^° was in the hinder part of the ship,i^ asleep on a pil- low : ^2 and they awake him, and say unto him. Master, carest 39 thou not that we perish 1 And he arose, and rebuked the wind, and said unto the sea. Peace, be still. And the wind 40 ceased, and there was a great calm. And he said unto them. Why are ye so fearful ? how is it that ye have no ^^ faith t 41 And they feared exceedingly, and said one to another. What manner of man ^^ is this, that even the wind and the sea obey him '^. V. I ''And they came over^^ unto the other side of the sea, c matt. viu 28-34; LUKS 2 into the country of the Gadarenes.^^ And when he was come viii. 26-37. out of the ship,^ immediately ^" there met him out of the tombs 3 a man with an unclean spirit. Who had his dwelling among the tombs ; and no man could bind him,^^ no, not with chains -y^ 4 Because that he had been often bound with fetters and chains, ^ on that ^ when evening "^ go * And leaving ^ take ® boat ■^ And other boats were with him {according to the best authorities) 8 ariseth ^ the boat was now filling ^° insert himself " in the stern ^^ the cushion ^^ have ye not yet " Who then ^^ omit over ^^ Gerasenes {see notes) " straightway ^^ insert any more ^® a chain 268 THE GOSPEL ACCORDING TO MARK. [Chaps. IV. 35-V. 21. and the chains had been plucked 20 asunder by him, and the fetters broken in pieces : neither could any man ^i tame him. 5 And always, night and day, he was in the mountains, and in 6 the tombs,22 crying,^^ and cutting himself with stones. But ^^ when he saw Jesus afar off,^^ he ran and ^ worshipped him, d See Matt 7 And cried ^3 with a loud voice, and said,^^ What have I to do with thee, Jesus, thou Son of * the most high God } ^ I adjure « ^g"!'^^^^- 8 thee by God, that thou^^ torment me not. (For he said unto ^^£'7.3 ^^ 9 him, Come out of the man, thou unclean spirit.^^) And he-/"^^^'^-^^^^^ asked him. What is thy name '^ And he answered, saying. My ^^i./^^^^^" 10 name is ^ Legion : ~^ for we are many. And he besought him ^ mIu. xxVi. much that he would not send them away out of the country, ^^i;'. 3^"''^ 1 1 Now there was there nigh unto the mountains ^^ a great herd 12 of swine feeding. And all the devils ^^ besought him, saying, 13 Send us into the swine, that we may enter into them. And forthwith ^^ Jesus '^'^ gave them leave. And the unclean spirits went^^ out, and entered into the swine ; and the herd ran vio- lently '^5 down a steep place ^^ into the sea, (they were ^^ about 14 two thousand,) and were choked in the sea. And they that fed the swine ^^ fled, and told it in the city, and in the country. 15 And they went ^ out to see what it was that was done.^^ And they come to Jesus, and see him that was possessed with the devil, and had "the legion, sitting, and * clothed, and * in his ^ comp. Luke 16 right mind;*'^ and they were afraid. And they that saw ^V 1 2 Cor. v. 13. told *i them how it befell to him that was possessed with the 17 devil,^2 and also'^^ concerning the swine. And they began to 18 pray ** him to depart out of their coasts.^^ * And when he was k lukk viii. come*^ into the ship,^ he that had been possessed with the 19 devil*' prayed ^^ him that he might be with him. Howbeit Jesus *^ suffered him not, but saith unto him. Go home ^'^ to ^^ thy friends, and tell them how great things the Lord hath done 20 for thee, and hath had compassion ^^ on thee. And he departed, and began to publish in ' Decapolis how great things Jesus had i SeeMatt.iv. done for him : and all men did marvel. 21 "'And when Jesus was ^^ passed over again by ship ^* unto "''^^" Luke viii. '^'^ rent ^^ and no man had strength to 22 among the tombs and in the mountains ^^ crying out 2* And '^^ from afar ^6 j^g g^ith ^^ omit that thou "^^ Come forth, thou unclean spirit, out of the man ^^ And he saith unto him, Legion is my name ^° mountain 2^ And they ^^ omit forthwith ^^ he ^* came ^^ rushed 36 the steep ^"^ being ^^ them ^^ had come to pass *° and behold the demoniac, sitting, clothed and in his right mind, even him that had the legion. *^ declared unto ^^ the demoniac *^ omit also ** beseech ^^ borders ^^ as he was entering *'' demons *^ besought *^ And he *° to thy house " unto ^"^ how he had mercy ^^ had ^* in the boat Chaps. IV. 35-V. 21.] THE GOSPEL ACCORDING TO MARK, the other side, much people ^^ gathered unto him ; and he was nigh unto the sea.^^ 269 ^^ a great multitude was ^^ by the sea-side The Time of the voyage across the lake is fixed by the account before us. It was the even- ing of the day (ver. 35) when the discourse in parables had been uttered. The other accounts (Matt. viii. 18 ; Luke viii. 22) can readily be har- monized on this- view. The conversations with some who would follow Him (Matt. viii. 19-22) seems to have taken place just before He crossed the sea. It had been a busy day ; our Lord had first healed a demoniac (Matt. xii. 22), then en- countered the accusation of His family (Mark iii. 20, 21) ; afterwards the accusation of the Phari- sees (chap. iii. 22-30 ; more fully in Matt. xii. 24- 45), when His mother and brethren sought Him (chap. iii. 31-35 ; Matt. xii. 46-50) ; then after some discourses narrated by Luke only (chap. x. 37-xii. 59), departing to the sea-side had given the long discourse, parts of which are recorded in chap. iv. and Matt, xiii., then encountered half- hearted followers (Matt. viii. 19-22), and in the evening crossed the lake. After such exhausting labors, it is not strange that He fell asleep, even amid the storm. Mark's account is vivid, and in most respects more minute than that of Matthew, giving particulars omitted by both the other Evangelists. Ver. 35. And on that day, when evening was come. Mark is most definite. — Let us go over unto the other side. This vivid form of the com- mand indicates a sudden departure. Comp. Luke viii. 22. He would thus seek rest, which could be obtained more easily on a lake subject to storms than in a crowd already excited. Yet un- belief disturbed Him even on the sea. Ver. 36. And leaving the multitude. They did not send them away, but left them. — As he was ; without preparation. He was already in the boat, and they set off at once. — Other boats. The best authorities do not give the diminutive form, 'little ships.' Mark alone tells of this. These other boats were probably separated from them during the subsequent gale. Ver. 37. All three accounts of this storm and its effects differ in form, but agree in substance. From ver. 35, we infer that it was already night when the storm arose. The lake was and is still subject to sudden storms, but very few boats are seen there now. Ver. 38. In the stem, asleep on the cushion. The ordinary cushion, at the stern of the boat, used for a seat, sometimes for the rowers. The position is mentioned by Mark only, but Matthew and Luke speak of the disciples' coming to Him, which indicates the same thing. His weary body needed the rest, and this the disciples must have Gadara (Umkeis). known ; hence there is a tone of unkindness as well as unbelief in the language he recorded : Carest thou not that we perish'? The various accounts indicate a variety of expressions, all of fear, though this includes a complaint. The sanie want of faith is still manifest in Christians in times of trial, even though not thus expressed. Ver. 39. Peace, be still. Mark alone preserves these words. Ver. 40. Have ye not yet faith. ' Yet,' in view of the late instruction, and His numerous miracles. Mark, in many instances, brings out the weakness of the disciples most prominently ; 270 THE GOSPEL ACCORDING TO MARK. [Chaps. IV. 35-V. 21. a significant fact, if we remember that Peter was his authority. Ver. 41. Feared exceedingly, lit., 'feared a great fear.'— And said one to another. This seems to have been the hmguage of all in the boat. — Who then is this ? Mark and Luke have a different expression from that given by Mat- thew : 'What manner of man.' 'Who then,' i. e., in view of all we have seen. This command over the wind and sea was a new revelation of Christ even to his disciples. Chap. V. 1-20. The Demoniac at Gerasa. See on Matt. viii. 28-34. Comp. Luke viii. 26- 39. Luke's account more nearly resembles that of Mark, and both are fuller than that of Mat- thew. Ver. I. The Gerasenes. The preferable form here. ' Gergesenes ' is found in some of the best authorities. The latter is the preferable reading in Luke, although there is good authority for ' Gerasenes ' there also. On the locality and in explanation of the cut, see Matt. viii. 28. Ver. 2. Straightway. Mark's favorite word. — A man. Matthew tells of 'two,' being more particular in this respect. Luke speaks of but one. — With, lit., ' in ' an unclean spirit. Mark usually prefers this form of describing demoni- acal possession. Vers. 3-5. Mark's description of the man is most full and striking. Both he and Luke tell in different words that his dwelling was among, lit., ' in ' the tomhs, a fact only hinted at by Matthew. Peculiar to this narrative is the mention of the fact that no man could bind him any more ; as well as the proof of it from the unsuccessful attempts which had been made (ver. 4). The case was probably one of long standing, and repeated efforts had been made to confine him (Lulie viii. 29). — Fetters were for the feet, chains, for any other part of the body. — To tame him, by any means. The necessity for attempting to tame him was the danger to those passing that way (Matt. viii. 28). This untamable demoniac spent his time in self -laceration (ver. 5), crying, night and day, deprived of sleep in all probability, and wandering not only among the tombs in which he dwelt, but in the mountains, so common in that district. That he was usually naked is implied here, but stated in Luke only. A fearful picture, agreeing in most points with certain forms of in- sanity. It cannot be argued from these symp- toms that it was merely a case of insanity. The writers who so accurately describe the symptoms, define the malady ; their statements must be ac- cepted or rejected as a whole. (See on Matt, viii. 34). Mark's gospel, more fully than any of the others, shows Christ's power over evil spirits. The power is measured by the difficulty of the case. Ver. 6. And when he saw Jesus from afar. The prominent thought is that he ran from a distance. This running would look like a violent attack, but instead of this, he worshipped him; Luke : 'fell down before Him,' which may be all ■ that the word ' worshipped ' means. But the next verse intimates that it was an acknowledgment of Christ's power, even if still hostile in its tone. If the man was merely insane, how could he have known of Jesus. Ver. 7. See on Matt. viii. 29. Peculiar to Mark is the strong expression : I adjure thee by God. The language of the demon, not of the man ; not a mere blasphemy, but a plausible argument : ' We implore thee to deal with us as God Himself does, that is, not to precipitate our final doom, but to prolong the respite which we now enjoy ' (J. A. Alexander). The high- est acknowledgment comes from the most viru- lent demon. Ver. 8. For he said, or, ' was saying.' This and the next verse show that the language just used was that of the demon speaking through the man. The adjuration of the demon and the command of our Lord were uttered about the same moment, the conversation (vers. 9-12) tak- ing place immediately afterwards^ Ver. 9. What is thy name ? Probably ad- dressed to the man, since there would be no special object in finding out the name of the demon, who however answered : Legion is my name. Matthew omits this, and Luke abbre- viates it. The Latin word 'legion' (used also in Greek and rabbinical Hebrew), was applied to a division of the Roman army, numbering from three to six thousand men. But it also denotes, indefinitely, a large number (compare our pop- ular use of the word regiment) ; so that the an- swer means : ' I am a host,' as the next clause shows : for we are many. Luke narrates the fact without putting it in the mouth of the de- mon. Our Lord had already commanded the demon to come out (ver. 8) ; the question 'what is thy name ' assumed that the command would be obeyed, leaving the man free to answer ; but the demons still lingered, and one of them, as leader, answered thus, in pride and partial resist- ance. ' Legion ' implies, not a collection, but an organized host (comp. Eph. vi. 12 ; Col. ii. 15). Ver. 10. He besought — send them away. The singular and plural here used confirm the ex- planation just given. — Out of the country, /. e., the Gerasene district. Luke says : ' into the deep ; ' comp. Matt. viii. 29. This request seems to have been a preparation for the subsequent one (ver. 12). It was less definite than the first adjuration, but still uttered in the spirit of resist- ance. Their desire to remain in that district was • probably connected with its lawless character, though it may have been merely the wish to stay where they were, in the man. Ver. II. The mountain. The better estab- lished reading, agreeing more exactly with Luke's account. Ver. 13. Being about two thousand. The parenthesis is unnecessary. The correct reading omits the verb, and we supply : being. This is preserved by Mark alone. The rest agrees en- tirely, though not verbally, with Matthew's ac- count. Ver. 14. In the country, lit., 'in the fields,' i. e., the villages and houses by which they passed. So Luke ; Matthew is less minute. — They, i. e., the people who heard the report. Matthew : ' the whole city.' Ver. 15. The order of the Greek, which is reproduced in the foot-note, is vivid. — Sitting, not wandering as before ; — clothed, not naked now ; — and in his right mind, sane, not a ma- niac, as he had been under the demoniacal influ- ence. — Even him that had the legion. The real- ity of the possession is emphasized by the fact that they identified this man as the former ter- ror to the district. — They were afraid, terrified, awe-struck. Ver. 16. And they that saw it. Probably the swine herds who had returned, possibly those Chap. V. 22-43.] THE GOSPEL ACCORDING TO MARK. 271 who had accompanied our Lord in the boat. — How it happened. Not merely the fact which those coming already perceived, but the way in which the cure had occurred. Ver. 17. To depart out of their borders. See on Matt. viii. 34. That Evangelist omits all the incidents of vers. 15, 16, 18-20. Ver. 18. As he was entering into the boat. The correct reading shows that he had not yet entered. — Besought him. The same word used in the last verse. The reason of this request was probably personal gratitude to our Lord. He would thus separate himself from those who rejected his Deliverer. Possibly he feared a re- lapse. Ver. 19. Go into thy house unto thy friends, etc. He may have been in danger of despising his friends in the district that rejected Christ. His previous life may have harmed them ; our Lord would make his future life a blessing to them. — Tell them. The command to those healed was often to keep silence, here it is the reveT'se, and for a good reason. There was no danger of tumult attending such a proclamation in that region as in Galilee. Then our Lord, even when rejected, would leave a preacher be- hind Him. — How great things the Lord hath done for thee. Luke : ' God hath done for thee.' So that ' the Lord ' means "Jehovah, but it is also a fair inference that it means Christ Himself (see ver. 20). — And hath had mercy on thee. This hints at a spiritual blessing. Longitude East from b Map of Decapolis. Ver. 20. In Decapolis. See on Matt. iv. 25. The region (of ten cities east of the Jordan) of which this immediate district formed a part. The healed man became a preacher, not only where Christ had been rejected but where He had not gone. His message was his own experience : how great things Jesus had done for him, which he understood to be the same as ' how great things the Lord hath clone for thee.' Our Lord was not altogether unknown in this region, but His personal ministry did not extend further than this visit and another through the northern part of Decapolis (chap. vii. 31). In Pella, a city of Decapolis, the Christians found refuge at the destruction of Jerusalem. Ver. 21. A great multitude was gathered unto him. Comp. Luke viii. 40. The night after the discourse was probably passed on the lake, so that this was the day after ; possibly the second day. — By the sea side. He resumed His teach- ing there. We disconnect this verse from what follows. See note on next section. Chapter V. 22-43. 77^1? Raising of yairus Daughter ; and the Healing of the Woman on the Way. " A ND, behold,! there cometh one of Hhe rulers of the syn- '^^^^^Tluke ^^ agogue, Jairus by name ; and when he saw him, he fell ^ b^y^xt^~-^t\(^ 23 at his feet, And besought ^ him greatly,^ saying, My little daughter lieth ^ at the point of death : I pray thee^ come and 22 38 ; Luke xiii. 14 ; Acts xiii. isi xviii. 8, 17. omit behold much 2 and seeing him he falleth ^ beseecheth ^ insert that thou {see ftotes') 272 THE GOSPEL ACCORDING TO MARK. [Chap. V. 22-43. '^lay thy hands on her, that she may be healed ; and she shall '^ ^il'Tz-'^ii?' 24 liveJ And yesus^ went with him ; and much people^ followed Lu'^ei'v. 40J him, and thronged ^0 him. =""'• ^^• 25 And a certain ^^ woman, which had an issue of blood twelve 26 years, And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather 27 grew worse, When she had heard of ^^ Jesus, came in the 28 press ^^ behind, and touched his garment. For she said. If I 29 may^* touch but his clothes,!^ I shall be whole.^^ And straight- way the fountain of her blood was dried up ; and she felt in her 30 body that she was healed of that ^^ ^ plague. And Jesus, imme- ^ ^^^ <=hap. diately ^^ knowing ^^ in himself that * virtue had gone out of « ^uke vi. 19 him,2° turned him about in the press,^* and said. Who touched 31 my clothes .'' -^^ And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou. Who touched 32 me .'' And he looked round about to see her that had done this 33 thing. But the woman fearing and trembling, knowing what was done in ^^ her, came and fell down before him, and told him 34 all the truth. And he said unto her. Daughter, thy faith hath ^made thee whole; go in peace, and be whole ^^ of thy /see chap x. ^ plague. 35 While he yet spake, there came from 3 the ruler of the syn- g Seever. 22. agogue's house certain which said,^^ Thy daughter is dead ; why 36 '^ troublest thou the Master any further.? As soon as Jesus -^ Luke vii. 6. heard the word that was spoken, he ^ saith unto " the ruler of 37 the synagogue. Be not afraid, ' only believe. And he suffered ^' ver. 34- See no man to follow ^s him, save * Peter, and James, and ^ John the k See Matt. 38 brother of James. And he cometh^*^ to the house of ^the ruler /chap.iii. 17. of the synagogue, and seeth ^^ the tumult,^^ and them that wept 39 and wailed ^ greatly. And when he was come in, he saith unto them. Why make ye this ado,^^ and weep } the damsel ^° is not 40 dead, but sleepeth. And they laughed him to scorn. But when he had put them all out,^^ he taketh the father and the mother of the damsel,^^ and "'them that were with him, and en- »« Ver. 37 41 tereth in where the damsel ^^ was lying.^^ And he took ^ the damsel ^ by the hand, and said ^^ unto her, Talitha cumi ; which 42 is, being interpreted. Damsel, ("I say unto thee,) "arise. And Z^^^^^'^o '' made whole (/zV., saved), and live « he ^ a great multitude 1° they were thronging " omz^ certain 12 the things concerning 13 crowd " omzi may " garments ^^ made whole " her " And straightway Jesus i* perceiving 2° that the power from him had gone forth 21 ^o 22 healed 23 they come from ike house of the ruler of the synagogue, saying 2* The best authorities read But Jesus, not heeding (or, overhearing) the word spoken 26 insert together 26 t^gy ^ome 2'' and he beholdeth 28 ^ tumult 29 people weeping'and wailing 80 child 31 forth 32 the father of the child and her mother 83 omit lying 84 ^^d taking 35 he saith Chap. V. 22-43.] THE GOSPEL ACCORDING TO MARK. straightway the damsel arose, and walked ; for she was of the age of twelve years.^^ And they were astonished ^'^ with a great 43 astonishment 273 And he ^ charged them straitly * that no man ^ jervm^i's; should know it ; ^^ and ^'^ commanded that something should Matt! be^^ given her to eat. See twelve years old this ^ amazed *" insert he 88 amazement *^ that something be Chronology. These miracles were performed very shortly after the return from the country of the Gadarenes. From Matthew, however (ix. 18), we learn that Jairus came while our Lord was discoursing after the feast at his (Mat- thew's) house. The paragraph (chap. ii. 15-22), in order of time, should immediately precede this section. Mark's account of these two mira- cles is most full and vivid. The peculiarities alone are commented on. Ver. 22. There cometh, to the house of Mat- thew (Levi). Mark is fond of using the present tense. — Jairus. So Luke. Matthew omits the name. The original is vivid : seeing him he fall- 6th at his feet. Ver. 23. My little daughter. ' Little daugh- ter,' one word in the original, a diminutive of af- fection ; comp. the German Tochterlein. Mark probably gives the exact words of the ruler ; Luke narrates in his own language the state of the case ; Matthew, in his briefer account, com- bines in one sentence the substance of what the ruler said and the actual state of the girl as re- ported on the way thither (ver. 35), omitting any special reference to the latter fact. — Is at the point of death. A correct paraphrase of a Greek expression which cannot be literally translated. — That thou come, etc. The language of the original is peculiar and broken, indicating great emotion. Hence ' I pray thee ' has been sup- plied, but the strong word ' that ' (in order that) should not be omitted. The best explanation is : He states the condition of his daughter ' in order that coming thou mayest lay thy hands on her, in order that she may be made whole and live.' He thus expresses his faith. 'Made whole,' lit, 'saved,' from her disease, and 'live,' since it threatened death. Ver. 24. A great multitude. The thronging of the people is prominent in the accounts of Mark and Luke. That so important a person as Jairus had asked our Lord's help may have occasioned unusual excitement, though multitudes usually followed Jesus. Ver. 26. Suffered many things of many phy- sicians. Luke, himself a physician, also states that she ' had spent all her living on physicians,' without any good result. Mark emphasizes the fact that she ' suffered ' at their hands, and grew worse instead of better. In those days such dis- eases especially would be poorly treated, and treated without tenderness, first because the pa- tient was Levitically unclean, second because she was a wo7nan. Our Lord's conduct was a pro- test against both these. Just in proportion as His influence permeates society, is woman not only elevated, but tenderly dealt with, especially in the matter of delicate diseases. All, physi- cians included, may learn a lesson here in the treatment of invalids of the female sex. VOL. I. 18 Ver. 27. When she had heard. It is not cer- tain how long it was since she heard, but she came because she had heard. — The things con- cerning Jesus. This paraphrase brings out the correct sense. She had heard of His doings, as well as His name. — In the crowd (the word usually translated 'multitude'). Mark alone mentions this. — His garment. Matthew and Luke are more particular : ' the hem of His garment.' Ver.. 28. For she said, literally, 'was saying.' Matthew : ' within herself,' but it is possible that she may have murmured it again and again as she tried to get through the crowd. Ver. 29. Felt in her body. Lit., ' knew (i. e., by feeling) in the body.' The first clause tells of the cessation of the ordinary symptom of her disease, this points to a new sense of health. Ver. 30. That the power from him had gone forth. This is a literal rendering. The power, which was His and which proceeded from Him, He felt had on this occasion also gone forth to heal. Ver. 31. His disciples. Luke: 'Peter and they that were with Him.' The denial of all is mentioned by the same Evangelist. This nat- ural answer of the disciples, according to Luke, called forth an express declaration from our Lord, that He perceived power had gone out from Him. Ver. 32. And he looked round about. Peculiar in this form to Mark. — To see her. This indi- cates, what is implied in any fair view of the whole transaction, that He knew who had done it. Ver. 33. Fearing and trembling. Luke in- serts : 'saw that she was not hid.' The two ac- counts agree remarkably and yet differ. Her experience in the past well accounts for her con- duct ; rough physicians, painful treatment, loss of means, constant diminution of health, the na- ture of her disease, all led to the secret mode she adopted, and this was in keeping with that. — Told him all the truth, and that too ' before all the people ' (Luke viii. 47). Her faith is brought out and triumphs thus over her timidity. To this day, physicians complain of want of candor in female patients, or at least of a failure to ac- curately state their symptoms, etc. So that the naturalness of the picture is remarkable. Ver. 34. Be healed. Not the same word as in the previous clause. — Of thy plague, scourge, affliction. Peculiar to Mark. These words were a gracious and solemn ratification of the healing, which had been stolen, as it were. — Go in peace. Lit, ' into peace.' The state in which she could now live in contrast with her previous suffering and her unquiet up to this moment. Ver. 35. Why troublest thou the master (Greek : ' teacher ') any further ? The underly- ing thought is : the case is now beyond the help 274 THE GOSPEL ACCORDING TO MARK. [Chap. VI. i-6. of Jesus, who might have cured, but cannot raise her. The language is kind, and indicates faith. Ver. 36. But Jesus not heeding, or, overhear- ing, the word spoken. The correct reading in- troduces a word, which usually means, to pass by as unheard, not to heed : more rarely, to over- hear. In either case, it is a mark of accuracy in this account. The message was addressed to the ruler, not to our Lord. Either He did not heed it, though He heard it ; or He heard it, when it was not addressed to Him, the former seems preferable. — Be not afraid, only believe. Luke adds : ' and she shall be made whole.' The de- lay seemed fatal, was in itself a trial to the faith of Jairus, especially now that the crisis had come. Yet what had just happened, for the message came ' while He was speaking ' (ver. 35), would encourage Jairus, especially as faith had been exalted in the miracle which the ruler himself witnessed. Ver. 38. Beholdeth a tumult. Mark gives prominence to the noise common in such circum- stances ; Matthew, to the ' minstrels ; ' Luke, to the weeping. Evidently the same scene is de- scribed and the accounts derived from eye-wit- nesses. See on Matt. ix. 23. Ver. 39. When he was come in. The crowd was kept outside, three disciples accompanying Him. He then speaks to the crowd inside, and after their scornful reply (ver. 40), they are put out of the house, at least kept from entering into the chamber of death. See on Matt. ix. 24. Ver. 40. Entereth in where the damsel was. The whole account, just here, seems to have been derived directly from Peter who was present. Ver. 41. Taiitha cumi. These were the words used, in the dialect of the country. Mark cites such Aramaic expressions a number of times (iii. 17; vii. II, 34; xiv. 36). The addition of an interpretation shows that he wrote for other than Jewish readers, but the insertion of the very words is a mark of accuracy, and of the strong impression made upon the eye-witness. — Damsel (I say to thee) arise. ' Damsel ' is a word of en- dearment, as if it were : ' Rise, my child,' and ' Taiitha ' has precisely that sense. ' I say to thee,' is inserted so that the meaning shall be as plain as possible. Some suggest that it was to show that the words used were not a magical formula, but an actual address or command ; but this is not probable. Ver. 42. Straightway the damsel arose. Luke, the physician, speaks of her spirit returning. — And walked. Peculiar to Mark, and an incident which would be impressed upon an eye-witness. — For she was twelve years old. Before her death she was old enough to walk and was now restored just as before. Up to this point there was nothing to indicate that she was other than an infant. Luke mentions her age much earlier in his narrative, while Matthew omits it alto- gether. It is impossible to believe that these three Evangelists copied from each other, or from a common source, in regard to this occur- rence. The attempt to differ and agree in this way would be either altogether unsuccessful or cost more than it was worth. — Amazed. A stronger word than that usually translated ' as- tonished.' Ver. 43. Charged them much. A tumult might be excited, the carnal expectations about the Messiah might be roused. Comp. i. 43 ; Matt, ix. 30, etc. — That something he given her to eat. The miraculous power now ceased : she needed food ; her strength would be recovered by nat- ural means. At the same time it was an evidence that she was actually restored. — Matthew, who was probably outside with the other disciples, tells of the spreading of the report of this miracle, while Mark, probably informed about it by Peter who was inside the house, gives the particulars of what occurred there. A 54-58. Chapter VI. i-6. Rejection of our Lord at Nazareth. ND he went out from thence, and came ^ into his own "■ ^^"- ''"'• country ; and his disciples follow him. And when the sabbath day was come, he began to teach in the synagogue : and many ^ hearing him were astonished, saying. From ^ whence hath this man these things } and what wisdom is this which * is given unto him,^ that even such mighty works are ^ wrought by his hands } Is not this * the carpenter, the son of Mary, the b Comp.Matt brother of James, and Joses, and of Juda,^ and Simon } and are not his sisters here with us } And they were offended at ^ him. But^ Jesus said unto them, A prophet is not without honour, but 1° in his own country, among his own Vm.}^ and in ^ Cometh 2 ^^^^ authorities read the many * omit From * and what is the wisdom that ^ this mail {according to the best authorities) * and isuch mighty works {according to the best authorities) "^ and Judas xiii. 55. And save ^^ kindred Chap. VI. 1-13.] THE GOSPEL ACCORDING TO MARK. 275 5 his own house. And '^ he could there do no mighty work, save '^ f^^.^^h^^'ix that ^ he laid his hands upon a few sick f olk,^^ ^nd healed them. ^ |^gg ^.j, ^ 6 And ^ he marvelled because of their unbelief. 7 •'' And he went round about the villages, teaching. 12 omit folk 23- e Is. lix. 16. /Matt. ix. 35; Luke xiii. 22. Chronology. This visit to Nazareth is the same as that mentioned by Matthew (xiii. 54-58), but different from that recorded by Luke (iv. 14- 30). See notes on the former passage. Some other miracles intervened between the raising of Jairus' daughter and this rejection (Matt. ix. 27- 34). Ver. I. Went out from thence. From Caper- naum.— His own country, i. e., Nazareth. — His disciples follow him. Mentioned by Matthew also ; this opposes the identity with the visit mentioned by Luke. Ver. 2. The sabbath-day. Mark, here as so often, is more specific than Matthew. — Many, according to many ancient authorities, ' the many," the multitude of this city. — What is the wisdom given unto this man ? This acknowledge- ment of His wisdom conveys a sneer. More graphic than Matthew's statement. — And such mighty works (or, 'powers') wrought by his hands. We may supply either 'whence are,' or ' what are.' The latter seems to give the sense of the correct reading. It is plain, from ver. 5, that they referred to miracles in other places. Ver. 3. The carpenter. Matthew : ' the car- penter's son.' Our Lord had probably wrought at the trade of Joseph ; though the Nazarenes would in any case naturally identify Him with the occupation of His reported father. All Jew- ish young men learned a trade. The legends and fancies about the infancy of Christ are very foolish; but the Son of man would doubtless share in the primal curse (Gen. iii. 19). — On the brethren of our Lord, see Matthew, pp. 127, 128. Ver. 4. Among his own kindred. Peculiar to Mark. Ver. 5. And he could there do no mighty work. His power was not changed. His miracles were not feats of magic, but required two conditions to call them forth : an opportunity and a suffi- cient moral purpose. ' Unbelief ' prevented both. The unbelieving would not come for healing ; to heal such would be contrary to His purpose in the miracles, the demonstration of His spirit- ual power. Hence, He ' could not' When men do not believe, they do not give Him the oppor- tunity to save them, and to save the unbelieving is contrary to His purpose, and impossible. The few miracles of healing in Nazaretli were of the most usual character ; but these too were doubt- less according to the faith of the subjects. Ver. 6. He marvelled because of their unbelief. To be taken literally. On another occasion our Lord ' marvelled ' (Matt. viii. 10 ; Luke vii. 9) at the great faith of a heathen centurion. Both instances indicate the great importance of faith. — Went round about. The unbelief of Nazareth did not stop our Lord's activity. This circuit was closely connected with the sending forth of the Twelve (ver. 7) ; hence it seems to be identi- cal with that mentioned in Matt. ix. 35, if we refer the latter to a distinct journey. It would be the third circuit through Galilee, which be- gan with this rejection at Nazareth and continued until the return of the Apostles, when they all withdrew (ver. 30). Chapter VI. 7-13. The sending out of the Twelve. AND he called tmto him ^ the twelve, and began to send them forth by two and two ; and gave them power over ^ a Matt. x. i, 9-14 ; Luke ix. I, 3-5 ; comp. Luke X. 4-1 1. 8 unclean spirits ; And commanded them that they should take nothing for their journey, save a staff only ; no scrip, no bread,*'^ 9 no money in their purse : But be'^^ shod with sandals ; and not b Acts xii. 8. 10 put^ on two coats. And he said unto them. In what place so- ever^ ye enter into a house, there abide till ye depart from that 11 place.'^ And whosoever^ shall not receive you, nor hear you, when ye depart thence, shake off the dust ^ under your feet '^ for a testimony against ^^ them. Verily I say unto you, It shall be c See Matt, viii. 4. ^ calleth unto him ^ put not ® Whatsoever place ^ insert the ® Wheresoever ^ itisert that is ^ no bread, no wallet ■^ thence " unto to go 2^6 THE GOSPEL ACCORDING TO MARK. [Chap. VI. 7-29. more tolerable for Sodom and Gomorrah in the day of judgment, 12 than for that city,^^ And they went out, and preached that men 13 should repent. And they cast out many devils,^^ and ^ anointed ^ >s- v. 14. with oil many that were sick, and healed them. ^^ The best authorities otnitfrom Verily to the close of the verse ^^ demons ■ Matthew prefaces his fuller account by tell- ing of our Lord's compassion for the multitudes (Matt. ix. 36-38). Luke gives a very brief state- ment (Luke ix. 1-6). The choice of the Twelve took place some time before (chap. iii. 13-19), within the same year. Mark gives only a portion of the first part of the discourse recorded in Matthew. Contents : their outfit or want of outfit (vers. 8, 9) ; the mantier of proceeding (vers. lO, ll) ; vers. 12, 13 describe their activity. Ver. 7. By two and two. These pairs seem to be indicated in the list given by Matthew, although he does not mention that they were thus sent out. A proof both of truthfulness and of independence. — Power over the unclean spirits. Peculiar to Mark, and characteristic of his narrative. Ver. 8. Save a staff only, i. ) '2 Pet. 11. 14. '"wickedness,^'' deceit, " lasciviousness, "an evil eye, blasphemy, "'^^(S^^j."^?^- 23 pride, ^ foolishness : All these evil things come *^ from within, and defile the man. ** tratisfer adulteries to the end of the verse *® wickednesses *^ cove tings ^■^ proceed 21 ; Gal. V. ig: Eph.iv. 19; 2 Pet. iu 7; Jude4. o See Matt. vi. 23. / 2 Cor. xi. I, 17. 23- The history of the last year of our Lord's min- istry begins here. See notes on Matt. xv. 1-20. Mark introduces several independent details : the fact that the opposers came from Jerusalem (ver. i), the explanation of the Jewish washings (vers. 3, 4) ; but he omits the remarks to the disciples about the Pharisees taking offence (Matt. XV. 12-14). Ver. I. And there are gathered together unto him. Against Him, as we see. — From Jerusa- lem. They had recently come. Ver. 2. When they saw, /. e., on some very recent occasion. — That some of his disciples ate their bread. ' This incident naturally brings to view the constant and intrusive surveillance to which our Lord and His disciples were sub- jected' (J. A. Alexander). — Defiled, or 'com- mon.' Comp. Acts X. 14, 15. — That is unwashen hands. This explanation shows that the Gospel was written for Gentile readers. — The clause : ' they found fault,' is to be omitted, the construc- tion is broken by the explanation of vers. 3, 4. Ver. 3. All the Jews. Pharisaism had the upper hand. — Diligently, lit., ' with the fist.' The two interpretations now most generally adopted are : (i) Actually ' with the fist,' as a peculiar ceremony on such occasions. Probably it was part of the rite, that the washing hand was shut ; because it might have been thought that the open hand engaged in washing would make the other unclean, or be made unclean by it, after having itself been washed ' (Lange.) (2) 'Dili- gently,' thoroughly, in accordance with a He- brew expression, which uses the fist as meaning strength. But Mark is giving an explanation to Gentile readers, and he would hardly use a Hebrew expression. The literal sense is the correct one, but it conveys no meaning to the ordinary reader without a long explanation. The main point is, that the ceremony was formal. Ver. 4. And from the market. It is doubtful whether this means : when they come from the market, or, what comes from the market. We pre- fer the former (see below). — Except they bathe, lit., ' baptize ; ' according to another reading, 'sprinkle themselves.' The original means, either baptize themselves, or, for themselves. The for- mer is the more obvious sense. In either case, it was a religious ceremony. — Washings, or, ' bap- tisms,' i. e., ceremonial, religious washings. The passage clearly proves the wider usage of the terms ' baptism ' and ' baptize ' in Hellenistic Greek, whether by immersion, or pouring, or sprinkling. Christianity does not prescribe any particular mode as essential. Disputes about the form of baptism savor much of what our Lord is rebuking in the discourse which follows. — Cups. Drinking vessels. — Pots. The word here used is derived from the Latin, meaning a vessel hold- ing the sixth part of a larger one. It was proba- bly wooden, holding about a pint and a half. — Brazen vessels. Earthen ones were broken when defiled (Lev. xv. 12). — ' Couches,' not ' tables,' is the meaning of the word which is found here in many authorities, the couches on which persons then reclined at meals. All these things were ceremonially washed, or baptized, in case of defilement. Ordinary washing for cleanli- ness is not referred to. It is probable that the Pharisees multiplied the occasions of defilement, as they had done the articles which could be de- filed, but it is scarcely possible that these bap- tisms took place before or after every meal. These usages were based on Lev. xii.-xv., but the main authority for them was not derived from this source, as is evident from the language of the Pharisees (ver. 5) and of our Lord (vers. 8, 9). I )k!A\\«i/tHy84S^>rc' Washing of Hands. Ver. 5. See on Matt. xv. 2. Vers. 6, 7. This citation is placed in a differ- ent position by Matthew, but the sense is pre- cisely the same. Ver. 8. Yet let go the commandment of God, etc. This verse is peculiar to Mark, ' setting forth their depreciating of God's command in comparison with human tradition, before their absolute violation of that command in vers. 10 II.' (Alford.) — Tradition of men. 'Men' as in contrast to ' God,' implying that the ' elders ' (ver. 5) had no other than human authority. — The rest of the verse is to be omitted, according to the best authorities. Ver. 9. Well. Ironical ; the same word as in 284 THE GOSPEL ACCORDING TO MARK. [Chaps. VII. i-VIII. lo. ver. 6. — Your tradition. The tradition of the elders was that of ' men,' and they had made it theirs, living by it, contrary to the laws of God. •At the bottom of all rigorous enforcement of traditional observances there is an unconscious, or half conscious, repugnance to submit perfectly to the law of God ' (Lange). Ver. 10. For Moses said. Matthew : ' For God commanded.' Ver. II. Corban. This was the Hebrew word used, which Mark translates into Greek for his Greek readers. Both mean a gift to God. The term ' Corban ' seems to have included all kinds of offerings, though some think it was applied in the time of Christ only to offerings without a sacrifice. On the whole verse, see Matt. xv. 5, 6. Ver. 12. Ye no longer suffer Mm, etc. Not necessarily that they actively forbade it, but their teachings virtually permitted him to neglect his father and mother altogether. This is the com- ment of our Lord, not the language of the Phar- isees. Comp. Matt. xv. 6. Ver. 13. The last clause of ver. 8 was prob- ably taken from this verse. Ver. 14. And he called to him the multitude again. Not ' all the multitude.' ' Again ' im- plies that during this questioning the crowd was not so closely about Him as usual, but it does not follow that He had been judicially exam- ined in the synagogue. — Hear me ail {0/ you). ' All ' is peculiar to Mark. Ver. 15. See on Matt. xv. 11. Mark does not mention ' the mouth,' but that is implied. Ver. 16 is not found in some early manuscripts. The words were a common close to instruction difficult to understand. Ver. 17. Into the house. The remarks about the Pharisees (Matt. xv. 12-14) were uttered first, then his disciples (' Peter,' Matthew) asked of him the parable. If Peter was Mark's inform- ant, there is modesty in this variation. Ver. 19. Making all meats clean. The gen- eral thought of vers. 18, 19, is the same as that of Matt. XV. 16, 17, but besides the fuller form Mark gives, he inserts this new detail. The clause may be joined with 'draught; ' it then re- fers to the purifying process, which takes place in the impure matter coming from the body. God having thus provided for a purifying (phys- ical) process, how absurd to make the spiritual condition depend on food, especially upon cer- tain ceremonies connected with it. A grammat- ical difficulty, however, attends this view. Many therefore consider this an explanation of the Evangelist = T/iis he saith ; making all meats clean. This view is very old, but open to grave objections. The variation in readings is against it, there is no similar instance of interpretation, and it gives an unusual sense to the word ' pu- rify,' or ' make clean.' Ver. 2 1 . For from within, out of the heart of men. This represents, even more emphatically than the form preserved by Matthew, that the heart of man is 'the laboratory and fountain- head of all that is good and bad in the inner life of man,' hence his responsibility, etc. That the body is the seat of sin is here denied. Both materialism and asceticism are opposed. Mark's catalogue of sins is fuller than that of Matthew. Here, as there, the plural seems to indicate that the sins are common and notorious. Ver. 22. Covetings, lit., ' covetousnesses,' grasp- ing, greedy desires, with the attending peculiar- ities. — Wickednesses. ' Malignities ; ' evil dis- positions.— Deceit. Fraud, as distinguished from actual theft. — Lasciviousness. Sensual excess. — An evil eye. A figure for eitvy. — Blasphemy. Proud and spiteful anger, manifesting itself in abusive language against God. — Pride. Self ex- altation, leading to arrogance towards God and man. — Foolishness. Senselessness, unreasoning folly, in thought, as well as in the words and acts which result. A fearful catalogue, true to nature still. How well our Lord, the purest of the pure, knew the depths of iniquity from which He would save sinful men ! Chapter VII. 24-VIII. 10. The Visit to the Borders of Tyre and Sidon ; the Return through Decapolis, and the Feedittg of the Four Thousand. 24 a A ND from thence he arose, and went^ into the borders of a matt.xv ■T^ Tyre and Sidon,^ and ^ entered into a house, and would 25 have no man know it: but^ he could not be hid. For a certain woman,^ whose young ^ daughter had an unclean spirit, heard 26 of him, and came ' and fell at his feet : The ^ woman was * a Greek, " a Syrophenician by nation ; ^ and she besought him 27 that he would cast forth the devil 10 out of her daughter. But Jesus 11 said unto her. Let the children first be filled : for it is not meet to take the children's bread, and to cast it unto the 28 dogs. And she answered and said 12 unto him, Yes,^" Lord : ' went away "^ {.) instead of{,) 8 And he 5 But straightway a woman ^ little b Comp.Rom. i. 16. c Matt, iv 24. * and '' having heard of him, came " And he 12 saith ® now the Yea ^° demon Chaps. VII. 24 -VIII. lo.] THE GOSPEL ACCORDING TO MARK. 285 yet ^^ the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way ; the devil ^^ 30 is gone out of thy daughter. And when she was come to ^° her house, she found the devil gone out, and her daughter laid upon the bed.^^ 31 ''And again, departing from the coasts ^'^ of Tyre and Sidon, 37; comp.' he came 1^ unto « the sea of GaHlee, through the midst of the -30." e See Matt. 32 coasts 1^ of ■'' Decapolis. And they bring unto him one that was iv. is. , - . . . . /See Matt. iv. deaf, and ^ had an impediment in his speech ; and they beseech 25. . . .?■ Is. XXXV. 5 33 him '' to put ^'^ his hand upon him. And ' he took him aside ,6- from the multitude,^^ and put his fingers into his ears, and » he . ?,3- ' r <=> ' t Chap. viii. 34 spit,22 and * touched his tongue ; And ^ looking up to heaven, ^ ^^^ "*he sighed, and saith unto him, Ephphatha, that is, Be^^ opened, ^f'chlp. 35 ''And straightway^* his ears were opened, and the string of his ^sg"' ^j^att. 36 tongue was loosed, and he spake plain. And "he charged them „zComp.chap. that they should tell no man : " but the more he charged them, „ see 'chap. 37 so much the more a great deal they published it; And^^ were ^Comp.Matt. ^beyond measure astonished, saying, He hath done all things r/s'.'*^ ^^ well : he maketh both ^^ the deaf to hear, and the dumb to speak. VIII. 1 ^In those days the multitude being very great,^^ and hav- ^^4^'^'^^' ing28 nothing to eat, Jesus ^^ called his disciples tmto him, and 2 saith unto them, '^ I have compassion on the multitude, because ^ vL'34-44.^^" they have now been with me""^ three days, and have nothing to 3 eat : And if I send them away fasting to their own houses,^^ they will faint by ^^ the way : for divers ^^ of them came ^* from far. 4 And his disciples answered him, From whence can a man sat- 5 isfy ^^ these men with bread here in the wilderness 1 ^^ And he ' asked them. How many loaves have ye .-* And they said, Seven. 6 And he commanded '^' the people ^^ to sit down on the ground : and he took the seven loaves, and gave thanks, and ^^ brake, and gave to his disciples to set before them ; and they did "^^ set 7 them before the people.^^ And they had a few small fishes : and he blessed, and ^^ commanded to set them *^ also before 8 them. So*^ they did eat, and were filled : and they took up of " and yet, or even is ghe went away unto 1^ the best authorities read znd found the child laid upon the bed and the demon gone out " he went out from the borders 18 and came through Sidon i^ borders ^° lay 21 insert apart 22 gp^t 23 gg ^hou 24 omit straightway 25 ^jjd they 26 gyg^ 2'' when there was again a great multitude, 28 ^^d they had 2' he 30 t]-,gy continue with me now 81 their home ^2 ,•„ 33 ^^d some ^4 ^j-g come 85 whence shall one be able to fill . 86 ^ desert place 8'' giveth commandment to 88 multitude 89 and having given thanks, he *" omit did *i and having blessed, he *^ these ^8 ^^d 286 THE GOSPEL ACCORDING TO MARK. [Chaps. VII. 24-VI II. lo. 9 the broken meat that was** left seven baskets. And they that had eaten *^ were about four thousand : and he sent them away. 10 And straightway he entered * into a ship *'^ with his disciples, ^ chap. iii. 9. and came into the parts of Dalmanutha. " of broken pieces that were ^6 the best authorities omit that had eaten 46 boat CoMP. notes on VtAX. xv. 21-39. The miracle (vers. 32-37) ispecuiar to Mark and of special interest. Ver. 24. And from thence. Probably Caper- naum, though the locality is nowhere specified. — Went. Matthew : ' withdrew,' to avoid the Pharisees. — The borders of Tyre and Sidon. See on Matt. XV. 21. Some ancient authorities omit ' and Sidon,' probably to avoid a difficulty in ver. 31. — Entered into a house. To avoid notice. — And he could not he hid. From the desire of the mother who came. She entered the house, and afterwards followed Him in the way. Some however suppose that the first entreaty (Matt. XV. 22) took place outside the house and the final entreaty within it, so that ' He could not be hid,' because she pressed in. Ver. 25. Having heard of him, came. Prob- ably into the house. — Fell at his feet. In her final entreaty also she ' worshipped Him ' (Matt. XV. 25). Ver. 26. A Greek, i. e., a Gentile in religion. — Syrophenician by race, such a nation no longer existed. There were Phenicians at Carthage in Libya (Africa), as well as in Syria. The Pheni- cians were Canaanites by extraction (comp. Matt. XV. 22). — She besought him. Here occurred all the details given in Matt. xv. 23-25. Ver. 27. Let the children first be filled. ' This important addition in Mark sets forth the whole ground on which the present refusal rested. The Jews were first to have the gospel offered to them for their acceptance or rejection ; it was not yet ti}>ie for the Gentiles ' ( Alford). Ver. 29. For this saying. As an evidence of htr faith. — The demon is gone out. As He spoke, the miracle was performed (Matt. xv. 28). Ver. 30. And she went away to her house. This sketch of her return is peculiar to Mark. She had obeyed the command : ' Go thy way.' — Laid, or, 'thrown,' upon the bed. Just as the demon left her, but in a quiet condition, which was the evidence that the demon had gone. The correct order favors this view. The exhaustion was natural, and a sign of complete disposses- sion. Ver. 31. And came through Sidon. Not the city, but the district thus termed. The course was first northward, then eastward, then south- ward or southwestward, through the midst of the region of Decapolis (the northern part) to the eastern shore of the sea of Galilee. See map of Decapolis, p. 271. In making this circuit, our Lord was seeking needed retirement. Ver. 32. Had an impediment in his speech. Lit., ' hardly speaking.' It is more probable that he was ' deaf and dumb ' than a ' stammerer,' etc. Deafness usually causes dumbness. An actual and separate defect in the vocal organs is, how- ever, suggested both by the form here used and the mode of healing. This man was not pos- sessed, as many thus afflicted were. Possession and such diseases and deformities are to be dis- tinguished ; the more so, since Mark is specially apt to tell of our Lord's power over unclean spirits. — To lay his hand upon him. They thought this was necessary. Ver. 33. Took him aside from the multitude apart (or, ' by himself '). This may have been in consequence of some peculiarity in the jnan himself, or in the spectators. The people of that district (see Matt. xv. 30, 31) were probably rude and more or less under heathen influence. The peculiar manner of the miracle was not occa- sioned by the difficulty of the case. The design seems to have been, still to connect the miracu- lous effect with His own person, yet to show that He was not bound to one mode. It is not necessary to find a symbolical meaning in each act. — And he spat and touched his tongue. Probably moistening His finger with saliva, He touched his tongue. The two parts affected by disease were touched, to show that our Lord could choose His own mode. We may, how- ever, regard the miracle as a literal fulfilment of Is. XXXV. 5. ' Then shall the ears of the deaf be unstopped,' etc. Ver. 34. And looking up to heaven. In prayer, perhaps to show His connection with God the Father in heaven, over against the magical influ- ences which may have been assumed by the peo- ple of that district ; perhaps to affect the deaf and dumb man, who could perceive this. — He sighed. In sympathy, always felt, but here ex- pressed ; perhaps also in distress at the ignor- ance and superstition He would overcome. — Ephphatha. The precise word used, translated into Greek by Mark, meaning be thou opened (thoroughly). It is closely related to the He- brew word used in Isaiah xxxv. 5. The com- mand was addressed to the man, as shut up from the world by the defect of these two senses. Ver. 35. The string of his tongue, the impedi- ment, whatever it was, was loosed, was removed. — And he spake plainly (or ' rightly'). It is not necessarily implied that he was able to speak in some way before the cure. ' Mark shows, in his account of the miracles, a preference for those healings, in which the gradual process of the cure, as connected with the instrument and the development of it, is vividly presented ' (Lange). Ver. 36. Charged them, etc. The prohibition was mainly to prevent excessive zeal among these mountaineers (comp. Matt. xv. 30, 31). Ver. 37. Beyond measure. Their excessive zeal was equalled by their excessive astonish- ment. — He hath done all things well. Perhaps an allusion to Gen. i. 31 ; the same Power and Beneficence were manifested in His healing as in God's work of creation. — The dumb to "speak. This favors the view that the cured man was en- tirely speechless. The whole verse intimates that this was but one of many miracles. Comp. Matt. XV. 30, 31. Chap. VIII. I-2I.] THE GOSPEL ACCORDING TO MARK. 287 Chap. viii. i-io. The Miraculous Feeding Ver. 8. Baskets. Not the word used in the OF Four Thousand. See on Matt. xv. 32-39. account of the similar miracle. See notes on The accounts are usually alike, agreeing almost Matt. xv. 37 ; xvi. 10. word for word. Ver. 9. Mark again omits ' besides women Ver. I. In those days. Matthew gives no and children.' mark of time, and Mark is indefinite. ' Three Ver. 10. Into the regions of Dalmanutha. days ' (ver. 2) is more specific. Matthew : 'Magadan ' (E. V. ' Magdala '). The Ver. 3. And some of them are come from far. two were probably near each other, north of Peculiar to Mark. Tiberias, and our Lord seems to have landed at Ver. 7. A few small fishes. Mark speaks of some retired point between them. See Matt, on them separately. The language intimates that xv. 39. The theory that they were on the south- they were separately blessed and distributed. — eastern shore of the lake is altogether unsup- Having blessed. A different word from that used ported, and makes of these journeys of our Lord in ver. 6. The distinction is slight, however: this an aimless wandering, one implying praise, and the other tha^iksgiving. II Chapter VIII. 11-21. The Encounter with the Pharisees, and the Recrossing of the Lake. " A ND the Pharisees came forth, and began to question '^ ^'^^^J'^- ''^• ■^"^ with him, * seeking of him a sign from heaven, tempt- ^ iCor.i. 22. 12 ing^ him. And "^ he sighed deeply in his spirit, and saith. Why c Comp.chap. doth this generation seek after ^ a sign .-• verily I say unto you, 13 There shall no sign be given unto this generation. And he left them, and entering into the ship again,^ departed to the other side. 14 Now the disciples had forgotten ^ to take bread, neither had 15 they in the ship ^ with them more than one loaf. And he charged them, saying. Take heed, beware of the leaven of the 16 Pharisees, and of^ the leaven of ''Herod. And they reasoned '^See Matt. among themselves, saymg, It is ' because we have ^ no bread. 17 And when Jesus knew it, he ^ saith unto them, Why reason ye, because ye have no bread } perceive ye not yet, neither under- 18 stand .'' have ye your heart yet^*^ hardened .'' Having eyes, see ye not } and having ears, hear ye not } and do ye not remem- 19 ber } 1^ When I brake ^ the five loaves among ^^ five thousand, e Chap.vi.41, how many baskets full of fragments ^^ took ye ^'^ up } They ^*" 20 say unto him, Twelve. And when -^ the seven among ^^ four /vers. 6, 9. thousand, how many baskets full of fragments ^^ took ye ^* up .'' 21 And they said. Seven. And he said unto them, How is it that ye do not ^^ understand } 1 or trying 2 ^^^/^ ^fi-g^ 8 again entering mto the boat * And they forgot 5 y^^^^^ 6 omit of ■^ omit saying, // is « they had ^ And Jesus knowing it 1° w;///yet '^'^ {,) instead of {^) ^'^ iox i\iQ 18 broken pieces 1* ye took ^^ jjq yg ^^^ ^^^ On the whole section, see notes on Matt. xvi. Spying hostility is implied. He had landed at 1-12. some retired locality (see on ver. 10), where their Ver. II. And the Pharisees. Matthew: 'with opposition speedily found Him, since they ba- the Sadducees.' But the former were the leaders, gan, at once, to question with him. These de- The skeptical Sadducees were entirely hypocriti- tails are peculiar to Mark, cal in asking a sign from heaven. — Came forth. Ver. 12. And he sighed deeply in his spirit. THE GOSPEL ACCORDING TO MARK. [Chap. VIII. 11-26. 288 This sigh, or groan, came from His heart, show- ing how keenly He felt the opposition He encoun- tered. They showed more decided enmity, but the plain prediction of His death which so soon followed (ver. 31), shows that He knew the crisis was approaching. ('The sign of the prophet Jonah,' Matt. xvi. 4, points in the same way.) It may have been a sign of His entering, though with human pang, upon the appointed path of tribulation. But the sigh was mainly for these who would reject the atoning sorrows they were the instruments in producing. Ver. 13. This presents more distinctly than the parallel in Matthew the immediate departure in the waiting boat. — To the other side. He returned to Galilee but once again, and then as quietly as possible (chap. ix. 30, etc.). Ver. 14. In the boat with them more than one loaf. The conversation did not necessarily take place in the boat. When they landed (Matthew) they forgot to supply themselves with provis- ions for their land journey, although they had brought but one loaf with them in the boat. No stock of provisions was needed for the short voyage. Ver. 15. The leaven of Herod. Matthew: ' of the Sadducees.' Herod was not a professed Sadducee, but our Lord was warning against what all these had in common. On the alliance of the Pharisees and Herodians, see on chap. iii. 6. The one common characteristic of the Phar- isees, Sadducees, and Herodians was ' hypocrisy ' (see on Matt. xvi. 12), the last named party co- quetting with the other two as politicians do, and of course acting hypocritically. Ver. 16. The sense of this verse is clear, but the form varies in the early authorities. Ver. 17-20. The reproofs here given and the references to the miracles, are somewhat fuller than in the parallel passage ; the answers of the disciples about the fragments are preserved, the distinction between the two kinds of baskets being kept up. Notice that the last clause of ver. 18 should be joined with ver. 19. Ver. 21. Do ye not yet understand, i. e., after these miracles. Mark stops with this brief ques- tion, because in writing for Gentile readers his main design was to show the condition of the Twelve, rather than to warn against Jewish no- tions. 22 23 Chapter VIII. 22-26. The Blind Man in Bethsaida. AND he Cometh 1 to "Bethsaida; and they bring a bUnd '^ s^chap.vi. man unto him,^ and besought^ him *to touch him. And ^ Seechap.iu. •^ he took 4 the bhnd man by the hand, and led^ him out of the ' Jj^^P" ''"■ town ; *^ and when "^ he had spit'^ on his eyes, and* put ^ his ^ see "hap.^v. 24 hands upon him, he ^ asked him if he saw aught.^*^ And he ^^ 25 looked up, and said, I see men ^^ as trees, walking. After that •^he put his hands again upon his eyes, and made him look up ;/See chap. 26 and he was restored, and saw every man clearly. ^^ And he sent him away to his house/^ saying, ^ Neither go -^^ into the g ver. 23, town,^ nor tell it to any in the town.^^ ^ The best mithorities read they come 2 j-q him a blind man ^ beseech ^ took hold of ^ brought ^ village '' and spitting ^ j^g j^jfj 9 ^nd, omitting he ^° Seest thou anything " I see the men ; for I behold thetn. ^^ The best authorities read Then again he laid his hands upon his eyes ; and he saw clearly, and was restored ; and he saw (was seeing) all things plainly. 18 home 14 Do not even enter 1^ The best authorities oviit this clause This miracle, mentioned by Mark alone, is of peculiar interest, as exhibiting a gradual cure. In this case as in the last miracle (chap. vii. 32- 36), there was a suggestion from the people as to the mode of healing, a separation from the crowd, a different mode from that suggested, in- cluding the application of saliva. The place was undoubtedly Bethsaida Julias on the eastern side of the lake. It is probable that there was no other Bethsaida. See on Matt. xi. 21. Ver. 22. And they come to Bethsaida. They had not landed there, but probably stopped there to procure provisions. Our Lord did not in- tend to remain there ; He was seeking retire- ment, to prepare His disciples for the future. — A blind man. Probably not born blind. See on ver. 24. — To touch him, as though the touch was necessary to heal him. Ver. 23. Brought him out of the town. A more decided separation even, than in the last case (chap. vii. 33). The reason may have been the unbelief of the place, since the man was par- ticularly commanded not to go back there (ver. 26). The application of saliva came first, then Chaps. VIII. 22-IX. i.] THE GOSPEL ACCORDING TO MARK. 289 the laying on of hands (which had been re- been something in the man's spiritual condition quested) which was repeated (ver. 25). Three which called for this method to develop his faith, successive acts instead of the usual word or Nor was the mode without an important lesson touch. for the disciples, at this juncture. We need not Ver. 24. I see the men ; for I behold them as and ought not to expect Christ's work of grace trees walking. The first exclamation is one of joy- to be manifested in all cases through the same ous surprise : ' I see the men,' /. e., the men who experience ; a mistake which caused much dis- were near, the disciples and perhaps the man's tress among real Christians, and encouraged friends. But the cure was not complete, and, as hypocrisy. The work of grace, though always he had been asked to tell what and how he saw, wrought by Christ, is often a gradual process, in he adds : ' because as trees,' i. e., indistinctly, ' I which other agencies are apparently involved ; a behold them ' (the men, not trees, as some infer protest against the notions, which look for mag- f'rom the common version) 'walking.' Perhaps his ical power in sacramental forms, or insist upon friends, or even the disciples, were restlessly mov- sudden illumination and joy as a necessary ac- ing about, awaiting the result. The mention of companiment of conversion. Comp. the parable men and trees suggests that the man had once (chap. iv. 36-39) peculiar to this Gospel. While had his eyesight. the man is not represented as active in curing Ver. 25. See foot-note to text. He saw himself he follows Christ, who leads him by the clearly (the work of that instant), and was (tho- hand, looks up when Christ bids and tells our roughly) restored ; and he (thenceforward) saw Lord both of the cure and its imperfection. all things plainly. The last clause represents a Ver. 26. To his home. This was not in the continued action. The common reading repre- village, but elsewhere. Our Lord forbids his sents a second trial of vision at our Lord's com- return to the village. He was now seeking re- mand. ' All things ' is preferable to ' every tirement and avoiding publicity, and there may man.' Of course our Lord cotdd have healed the have been some special reason why it should not man with a word, but He was not confined to one be published there. — The last clause is to be method. The gradual cure would remove the omitted, though found in many ancient authori- notion of magical influence. There may have ties. 21-28; LUKK ix. 22-27. Chapter VIII. 27-IX. i. T/ie Discourse near Cesarea PJiilippi. 27 " A. ND Jesus went out,^ and his disciples, into the towns ^ of '^ ^-^(^{J^^^ ■^A. Cesarea PhiHppi : and by ^ the way he asked his disci- '''■ '^"^°; 28 pies, saying unto them, Whom ^ do men say that I am } And they answered,^ John the Baptist : but some say, EHas ; ^ and 29 others, One "^ of the prophets. And he saith unto ^ them, But whom ^ say ye that I am .'' And ^ Peter answereth and saith 30 unto him, Thou art the Christ. * And he charged them that ^ ^fLuW 3 1 they should tell no man of him. "^ And he began to teach them, ^ ^;^.^^ ^^; that the Son of man must suffer many things, and be rejected of ^'^ the elders, and of^^ the chief priests, and ^'^ scribes, and be 32 killed, and after three days rise again. And he spake that ^^ saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on ^* his disciples, he rebuked Peter, saying,^^ Get thee behind me, Satan : for thou savourest ^^ not the things that be ^" of God, but the things 34 that be ^"^ of men. And when he had called the people tmto Jiini with his disciples also, he ^^ said unto them, Whosoever will ^^ come after me, let him deny himself, and take up his 1 forth 2 villages ^ in * Who ^ told him, saying '° and others, Elijah '' but others that thoii art one * asked ^ omit And ^^ by ^^ otnit of ^^ iiisert the ^^ the " he turned about, and seeing ^* and saith ^® mindest ^'^ otnit that be ^^ he called unto him the multitude with his disciples, and " If any one would VOL. I 19 290 THE GOSPEL ACCORDING TO MARK. [Chaps. VIII. 35 cross, and follow me. For whosoever will ^o save his life shall lose it ; but whosoever shall lose his life for my sake and the 36 gospel's, the same^i ghall save it. For what shall 22 it profit a man, if he shall ^3 gain the whole world, and lose his own 37 soul.? 24 Or 25 what shall ^6 a man give in exchange for his '^ 38 soul.? 27 'i Whosoever therefore shall 28 be ashamed of me and of my words, in this * adulterous and sinful generation, of him also shall the Son of man 29 be ashamed, when he cometh in e the glory of his Father with -^ the holy angels. / IX. I And he said unto them, Verily I say unto you. That there be some of them that stand here,^^ which shall not ^i taste of death, till they have seen ^2 the kingdom of God come ^ with ^^ power, s 20 would 2^ omit the same ^^ doth ^s to ' 24 forfeit his life 25 For ^6 should 27 ufg 28 For whosoever shall ^^ transfer also to this place 80 There are some here of them that stand by 31 who shall in no wise ^2 till they see ^3 jn 27-IX. I. Rom. i. 16 ; 2 Tim. i 8, 12, 16 ; Heb. xi. 16 ; I John ii. 28 ; comp. Matt. X. 23. See Matt, xii. 39- . Luke ix. 26 ; Acts X. 22; Rev. xiv. See Matt, xxiv. 30. See notes on Matt. xvi. 13-28. Mark omits the blessing bestowed on Peter, and the subse- quent promise, but inserts the rebuke. A signifi- cant fact, showing the humility of Peter. The reference to the institution of the Church as a separate communion, is also wanting. Hence the Passion of Christ is the central truth, involv- ing the active and passive confession of His peo- ple, and not the institution of the Church, much less the primacy of Peter. It is remarkable that this fundamental confession of faith was called forth by our Lord, not in Galilee or Judea, but near Cesarea Philippi (Banias), a Roman settle- ment on the extreme northern boundary of Pal- estine. Ver. 27. In the way. Luke (ix. 18), without naming the locality, tells that He had been ' alone praying ; ' an important preparation for the im- portant revelation which was to follow. This was not necessarily ' in the way ' from Bethsaida to Cesarea Philippi, but may have been during some journey while in those regions. Mark is less full than Matthew in vers. 28-30, but in exact accordance (see on Matt. xvi. 14-16, 20). Ver. 31. After three days. Matthew and Luke : ' the third day.' The latter is the more definite expression for the same period. Ver. 32. And he spake the saying openly. Not necessarily in public, but rather without C07t- cealment, explicitly, not indirectly. Peculiar to Mark Ver. 33. And seeing his disciples. This look, mentioned by Mark only, shows that Peter had not taken Him aside, but laid hold on Him to interrupt Him. Luke omits altogether the rebuke of Peter. Ver. 34. Called nnto him the multitude. The crowd was never far off. What He would now say was of universal application. He would pre- pare the multitude to hear what He had just revealed to the Twelve, and test their willingness to follow Him to death. He thus showed His wisdom as a Teacher, in adapting the truth to die audience. — Take up his cross. Luke inserts ' daily.' Ver. 35. And the gospel's. Peculiar to Mark. See the note on the same addition in chap. x. 29. But ' for my sake ' remains the leading thought : for the sake of the gospel, because it tells of the personal Redeemer. Vers. 36, 37. These verses are emended in accordance with the best readings. — Life, same word as in verse 35, comp. Matt. xvi. 25, 26. — In exchange, lit., 'as a ransom price.' The price which the earthly minded gives for the world is his ' life,' in the highest sense. But after having laid that down as the price, what has he as a counter price (that is the exact sense of the Greek word), to buy the life back again ? Ver. 38. Shall be ashamed of me, and my words. Disown me and reject my words. The two terms correspond with those in ver. 35 : 'for my sake and the gospel's.' There is a hint of the same thought in Matthew's account (xvi. 27), and something analogous is found in Matt. X. 33. — In this adulterous and sinful generation. Com. Matt. xii. 39. These words, peculiar to Mark in this connection, suggest that being ashamed of Christ is the result of paying attention to the verdict of such a generation. — The son of man (now lowly, despised and rejected of men) also be ashamed (disown and reject). — Cometh. At the Second Advent. — In the glory of his Father. See Matt. xvi. 27. Luke is fuller : ' In His own glory, and the Father's, and of the holy angels.' — Holy angels. Matthew : ' His angels.' Chap. ix. ver. i. The same prediction is found in the accounts of Matthew and Luke. From the account before us (chap. viii. 34) we see that those standing by included more than the disciples. — In power. Peculiar to Mark, and characteristic since he presents our Lord mainly in His power. The coming referred to was prob- . ably at the day of Pentecost, or the destruction of Jerusalem, and the consequent triumph of Chris- tianity, as a religion distinct from Judaism (see on Matt. xvi. 28). This would be not simply wzV/5 power, but in power, /. e., its principal manifesta- tion would be an exhibition of power. Chap. IX. 2-13.] THE GOSPEL ACCORDING TO MARK. 291 Chapter IX. 2-13. The Transfiguration. 2 « A ND after six days Jesus taketh with him Peter, and ^ M'^'^'^; ^^' /_\ -' ■' ' 1-13 ; LuKH -^J^ James, and John, and leadeth^ them up into a high 'x. 2S-36. mountain apart by themselves : and he was transfigured before 3 them. And his raiment became shining,^ exceeding white as 4 snow ;^ so as* no fuller on earth can white ^ them. And there appeared unto them Elias ^ with Moses : and they were talking 5 with Jesus. And Peter answered and said "' to Jesus, Master,*^ it is good for us to be here : and let us make three tabernacles ; 6 one for thee, and one for Moses, and one for Elias.^ For *he ^ Comp.chap. XIV. 40. 7 wist not what to say ; ^ for they were ^^ sore afraid. And there was ^^ a cloud that overshadowed ^^ them : and a voice came ^^ out of the cloud, saying,^* This is my beloved Son : hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came ^^ down from the mountain, he charged them that they should tell no man what things they had seen, 10 tilP^ the Son of man were risen ^'^ from the dead. And they kept that ^^ saying with themselves,^^ questioning one with an- 1 1 other 2*^ what the rising from the dead should mean.^^ And they asked him, saying, Why say '' the scribes ^^ that Elias ^ "^ ^""e^'v'^r^ 12 must first come .-• And he answered and told ^^ them, Elias ^ ^^• verily ^* Cometh first, and restoreth all thmgs ; and "how it is is. 1111.2, 3. r 1— (- ot; oc Dan. ix. 26; written of the Son of mauj--^ that he must^^ * suffer many zech.xiii.7. ■' e Chap. vili. 13 things, and •'be set at nought. But I say unto you. That Elias^*' 31..; Luke is indeed come, and they have done ^^ unto him whatsoever '^ ^"H '"'".»• ■> II ; Acts IV they listed, as ^^ it is written of him. "• ^ bringeth ^ glistening ^ ^/^^ fj^^f authorities otnit as snow * such as ^ so whiten ^ Elijah ■^ answereth and saith ^ Greek Rabbi ^ the best authorities read to answer ^^ became 11 came 12 overshadowing ^^ ^nd there came a voice " omit saying 16 were coming ^^ gg^yg when " should have risen again 18 the 1^ omit with themselves ^o questioning among themselves 21 what is this rising again from the dead ? ^^ Or, The scribes say 28 And he said unto 24 indeed ^^ ( ? ) instead of{,) 26 should 27 Elijah also 28 did 29 ^^^^ ^s On the connection and locality, see notes on purpose was 'to pray' (Luke), the ultimate pur- Matt, xvii. i-ij. Mt. Tabor, the scene of the pose this revelation. Transfiguration, according to tradition, is pre- Ver. 3. And his raiment. All three Evangel- sented in the subjoined cut. Mark's account pre- ists speak of this, but Mark gives the most vivid sents several independent details, in his graphic description of it, omitting the other deftiils. — style. _ Became. This graphic touch brings out ' the Ver. 2. Six days. So Matthew. Luke more glistening of each separate portion of His cloth- generally, or perhaps including the day of Pe- ing ' (Alford). —Such (garments) that no fullei ter's confession : ' about an eight days ' (/. e., a on earth can so whiten. This indicates that the week). — By themselves. Not smiYAy in private splendor was preternatural. The fuller's busi- C apart'), but actually 'alone.' The immediate ness was to wash soiled white garments, and 292 THE GOSPEL ACCORDING TO MARK. [Chap. IX. 2-13. make them clean and glistening. Persons of high rank were often distinguished by the bright- ness of their white garments. Beyond all these efforts of human splendor was the glory of our Lord's raiment. An anticipation of His future glory as the Son of man. Ver. 4. Elijah with Moses. Elijah is more prominent in this account, and probably was in the scene as witnessed by Peter. Ver. 6. For they became sore afraid. All three Evangelists speak of this fear, or religious awe : Mark here, Luke : ' as they entered into the cloud.' Matthew: when ' they heard ' the voice. This indicates a continued and growing awe. It is placed earliest by Mark, who thus accounts for Peter's words. Ver. 7. The account of Mark is the more vivacious, according to the correct readings. Mark and Luke omit : ' in whom I am well pleased' (Matthew). — Hear him. The great practical lesson of the whole occurrence. Ver. 8. And suddenly, etc. Mark omits some details here. The withdrawal itself was not nec- essarily sudden, but their perception of it was. — Save Jesus only. His authority suffices ; His love redeems ; His glory is the great end, — With themselves. Peculiar to Mark ; it hints at the self -consciousness of an eye-witness, and sug- gests that our Lord was near them as they looked. Matthew tells that they looked up after He touched them. Ver. 10. And they kept the saying. Probably this particular saying about the resurrection as the limit of their silence about what they had seen on the mount. Obedience to the command of ver. 9, is assumed in the account of Matthew, and asserted in that of Luke, and is of course implied here. — Questioning among themselves, etc. The perplexity was about this Resurrection, ' What is the shall have risen again from the dead,' would be a literal rendering. However much they believed in a general resurrection, it was difficult for them to conceive of a resurrec- tion after which they could tell of these things. Tabor. Traditional Mount of the Transfiguration. The unexampled fact, now the basis of our faith in a Living Saviour, could not be understood in advance. They doubtless continued wondering when and how the time would come when they could speak. Mark derived his exact informa- tion from Peter, who also alludes to this event in his second Epistle. Ver. ^11. The question is the same as in Matt, xvii.io (see notes there). Three renderings are possible : ' saying. The scribes say,' etc., ' How is it that the scribes,' etc., ' Why,' etc. The last is probably the sense here. See on ver. 28. Ver. 12. The punctuation is in dispute. The E. V. does not give 'how 'its proper meaning. Most later scholars take the first half only as a question: And how is it written of the Son of man ? then the answer : That he should suffer, etc. Others take the whole as one question. The next verse shows that the main point is not so much to prove that the Son of man must soon suffer, as that the predicted Elijah had come, and, like the Old Testament Elijah, had suffered as the Messiah also would, hence that this Elijah was John the Baptist (Matt. xvii. 13). Ver. 13. Even as it is written of him. There is no direct prophecy of the sufferings of the predicted Elijah. But as the prophet Elijah suf- fered, it might be inferred from the Old Testa- ment, that the forerunner of the Messiah (called Elijah) would suffer, especially in view of the predicted sorrows of the Messiah Himself. So the disciples understood it. See Matt. xvii. 13. Chap. IX. 14-29.] THE GOSPEL ACCORDING TO MARK. 293 Chapter IX. 14-29. Healing of the possessed Lt matte. XVll. 14 " A ND when he^ came to his'^ disciples, he ^ saw a great '^ ^'^j^^.'^lukb -^~V multitude about them, and the ^ scribes questioning with ^-37-42- 15 them. And straightway all the people,* when they beheld^ him, 16 were * greatly amazed, and running to /zzV;« saluted him. And * *^'^^p- .''^^• ° -' ° 33 ; XVI. 5,6. 17 he asked the scribes,^ What question ye with them .'' And one of the multitude answered ' and said,^ Master, I have ^ brought 18 unto thee my son, which hath ^"^ a dumb spirit; And whereso- ever he taketh ^^ him, he "^ teareth ^^ him ; and he foameth, and c Matt. vii. 6 gnasheth with ^^ his teeth, and pineth ^* away : and I spake to thy disciples that they should cast him ^^ out ; and they could 19 not.^^ He ^^ answereth him,^^ and saith, O faithless generation, how long shall I be with you .'' how long shall I suffer ^^ you .'' 20 bring him unto me. And they brought him unto him : and when he saw him, straightway the spirit ''tare hira;^^ and ^& "^ ^°.^li-,^y^\ 21 fell on the ground, and wallowed foaming. And he asked his ^^' father. How long is it ago ^i since this came^'"^ unto him .? And 22 he said, Of^^ a child. And ofttimes it hath cast him into ^^ the fire, and into the waters, to destroy him : but if thou canst 23 do any thing, have compassion on us, and help us. Jesus said unto him. If thou canst believe,^^ all things are possible to him 24 that believeth. And ^^ straightway the father of the child cried out, and said with tears,^'^ Lord, I believe ; *help thou mine un- ^ x\T^'^''''* 25 belief. When Jesus saw that the people ^^ came running to- gether, he rebuked the foul ^^ spirit,-^ saying unto him,^° Thotif^^''-^^ dumb and deaf spirit, I charge ^° thee, come out of him, and 26 enter no more into him. And the spirit cried, and ** rent him sore, and ^^ came out of him : and he was ^^ as one dead ; inso- 27 much that many ^^ said, He is dead. But Jesus took him by the 28 hand, and lifted •'^'^ him up; and he arose. ^ And when he was ^ Matt. xvii. come into ''the house, his disciples asked him privately, * Why -^ s^'e chap. 29 could not ^ we cast him out 1 And he said unto them, This i See'ver. i. kind can come forth ^^ by nothing, but ^^ by prayer and fasting.^^ * multitude ^ otnit and said ^^ it rendeth " were not able 2** insert grievously 2^ From -■^ omit with tears 31 And crying out, and tearing him sore, he ^2 became 33 the more part 34 raised 35 q,.^ saying. We could not 3*^ out 37 sjjyg 38 fjig fjg^f authorities otnit and fastins: 1 they 2 the 3 omit the ^ saw ^ them ■^ insert him ^ omit have 1° having 11 it seizeth 13 grindeth " withereth 15 it IT And he 13 them 19 bear with 21 How long tim e is it 22 hath come 24 both into 25 If thou canst 26 otnit And 23 a multitude 29 unclean 3" command 294 THE GOSPEL ACCORDING TO MARK. [Chap. IX. 14-29. Contents. Mark's account is most detailed and vivid. He alone mentions the contention with the scribes, the amazement of the people, their running to Jesus. The wretched state of the possessed youth is most vividly represented, and the effect of the presence of Jesus upon him. The description of the interview with the father (vers. 21-25) is as valuable as it is touching. The report of the subsequent conversation with the disciples is brief, and no mention is made of the effect upon the people (Luke ix. 43). Ver. 14. And when they came. ' The next day ' (Luke). — The scribes questioning with them. The disciples were not yet prepared to defend themselves, and their failure to cure the lunatic boy was probably used, not only against them, but against their master. Ver. 15. Were greatly amazed. Our Lord's countenance may have retained some traces of the glory on the mount, as in the case of Moses. The word here used (struck with awe) indicates more than surprise at His sudden coming. — Eun- ning to him. Luke : ' Much people met Him ; ' see note on Matt. xvii. 14. — Saluted Him. Wel- comed Him, whatever had been the influence of the debate with the scribes. Christ's presence put an end to this debate.' The evidence of Christ's presence and the exhibition of His power always produce a similar effect. Ver. 16. Asked them. Probably the scribes. The opposition was thus transferred from the dis- ciples to our Lord. — What question ye with them ? About what, what is the subject of dis- cussion ? Ver. 17. One of the multitude. The scribes were silent, but the person most deeply interested answers. The subject of dispute was connected with the cure of the lunatic boy. Tlie scribes feared to repeat their objections, lest our Lord should convict them in the presence of the multitude by working a miraculous cure. The hostility to our Lord was always cowardly ! — I brought. He actually brought his son, expecting to find Christ, to thee, not knowing of His absence. It was his only son (Luke ix. 38. ) — A dumb spirit. A spirit causing the boy to be speechless ; not that the demon was a silent one. Ver. 18. Wheresoever it seizeth him. The symp- toms, as described here and by the other Evan- gelists, are those of epilepsy. The fits were sud- den, but the dumbness seems to have been con- tinuous. Ver. 19. Saith to them. Not to the man alone (as the incorrect reading implies), though he was included, but to the multitude, whom our Lord addresses as representing that faithless, or, ' unbelieving,' generation. — How long, etc. ? This indicates ' holy impatience of their hardness of heart and unbelief. In this the father, dis- ciples, scribes, and multitude are equally in- volved ' (Alford). Ver. 20. And when he saw him. When the lad saw Jesus, the spirit convulsed him. But the original gives a stronger hint of the intimate con- nection between the demon and the possessed person. ' The kingdom of Satan, in small and great, is ever stirred into a fiercer activity by the coming near of the kingdom of Christ. Satan has great wrath, when his time is short ' (Trench). Ver. 21. And he asked his father. To bring Dut his faith. Ver. 22. To destroy him. The father describes the case still further, representing the demon as a malignant enemy seeking to kill his only son. — If thou canst do anything. The father's sense of need is stirred by the recital, but his faith is ver)- weak. Not strong at first, it had probably been weakened by the failure of the disciples. — Have compassion on us, and help us. The father's feelings are intense, as he naturally and properly identifies himself with the misery of his son. (comp. Matt. xv. 25). But intense feeling is not faith ! Ver. 23. If thou canst ! The sense of the passage is : ' The question is, not what is possi- ble on my part, but on yours.' The best author- ities omit the word ' believe.' The man's words were repeated by our Lord either as a question ; ' Did you say ; if thou canst } ' or as an exclama- tion : ' As to thy words, if thou canst, all depends upon faith,' etc. — All things are possible, etc. The fundamental law of the kingdom of God. The measure of faith is the measure of our ability, because according to our faith Christ's power is ours. Christ is the object of faith ; faith can only be omnipotent as Christ is om- nipotent. Ver. 24. And straightway the father of the child cried out. A touching description, true to nature and drawn from life. Tlie full form ; ' the father of the child,' not only implies that the son was a child in years, but suggests the spiritual connection between ' father ' and ' child ' in this matter, and the effect of the faith of the former upon the cure of the latter. When the father's faith had been sufficiently tested, the helpless child was healed. — I believe, help thott mine unbelief, /. e., want of faith. The man's faith is further awakened by the challenge of our Lord ; but this increase of faith only shows him how great his doubt is ; and he at once adds to his coivfession of belief a new prayer for help, — help for himself, that thus help might come to his only son. This will seem natural to all who have any faith, and paradoxical only to outright unbelievers. Weak faith is yet faith and when it leads to prayer it becomes stronger. Alford : ' Nothing can be more touching and living than this whole most masterly and wonderful narra- tive. The poor father is drawn out into a sense of the unworthiness of his distrust and " the little spark of faith which is kindled in his soul reveals to him the abysmal deeps of unbelief which are there " (Trench).' Ver. 25. A multitude came running together. Our Lord would avoid too great publicity (comp. ver. 30) ; the father's faith had been sufficiently tested, hence the command to the evil spirit was now uttered. The words are preserved by Mark only: I (emphatic, /although my disciples could not cast thee out) command (authoritatively) thee. — Enter no more into him. These unusual words show the unusual malignity of this kind of a spirit (ver. 29). Ver. 26. Crying out, uttering an inarticulate cry. Spoken of the demon, but with the same hint of intimate connection alluded to in ver. 20. — And he became as one dead. Exhaustion fol- lowed the excitement, but this very quietude was a token that the demon was gone. — The most part, lit., ' the many,' according to the correct reading. This was the general verdict. Ver. 27. Took him by the hand. The usual external act which connected His person with the subject of a miracle. — And he arose, 01 Chap. IX. 14-50.] THE GOSPEL ACCORDING TO MARK. 295 'stood up.' The cure was now complete, the Ver. 29. Matthew's account is fuller, but the child's own activity appearing. Mark alone tells answer here given is to be omitted there. — TMs of the successive steps. This mode of healing kind. Probably evil spirits in general. The dis- would serve to strengthen the father's faith, and ciples had cast out evil spirits before, their failure by showing the difficulty of the case, make the in this case of remarkable malignity was for their more powerful impression on the multitude, be- admonition. — By prayer. On the part of those fore whom the failure of the disciples and the who would exorcise the demon. The words ' and debate with the scribes had occurred. The effect fasting ' are to be omitted. Even if retained, of the miracle is described by Luke (ix. 43). The they cannot refer, as the sermon on the mount vivid and detailed narrative must have been ob- shows, to stated or ceremonial observances, but to tained from the recollections of an eye-witness. proper spiritual discipline, in which fasting (pri- Ver. 28. Into the house. Peculiar to Mark, vate and personal) holds an important place. Of The question may mean : ' We could not,' etc., course nothing is implied about the power to cast since the word with which it begins is often a out evil spirits and work miracles in later times, mere mark of quotation. But it sometimes means The ' prayer and fasting ' would not work the ' why.' In that case the E. V. is correct. Others miracle, but were necessary to sustain the faith paraphrase : ' How is it that we,' etc. The same which would successfully call upon Christ's difficulty occurs in ver. 11, but the word 'saying ' power in such a case, there, renders the first view less abrupt than here. Chapter IX. 30-50. The Return to Capernaum. Second Prediction of His Passion ; Discourse about who should be Greatest. 30 a A ND they departed thence, and passed through Gahlee ; '^^^^^'^lukk 31 x\ and he would not that any man should know it. For he "^^ 43-45- taught his disciples, and said unto them, The Son of man is delivered ^ into the hands of men, and they shall kill him ; and 32 after that^ he is killed, he shall rise the third day.^ * But they ii.°™o'; L^ understood not that ■* saying, and were afraid to ask him. johnxii.ie! 33 And he ^ "^ came to Capernaum : and being ^ in the house '^ he 24. Ill 11171 -1 1- If 1 0 <^ MATT.xviii. asked them, What was it that ye disputed ' among yourselves ^ .1-5; lukh IX. 4o~4^* 34 by ^ the way .'' But they held their peace : for by the way *they ^ LuUe xxii. had disputed among themselves,^"^ who j-/^^«/ good: but 34; Matt. v. if the salt have lost his ^^ saltness, wherewith will ye season ""^Jf coh iv! it ? ^ Have salt in yourselves, and ^ have ^*^ peace one with an- ^\^^_ ^ii. , , 18:2 Cor. other. xiii. 11; I Thess. V. 13 ; 21 mighty work {or power) 22 ^^d be able quickly to ^^ for us comp. ver. ^ the best mithorities read in this name that ye are Christ's 25 in no wise ^6 shall cause .... to offend ^7 were 28 if a great 29 hung ^'^ cause thee to offend 81 it is good that thou ^2 rather than ^^ thy two 8* the fire unquenchable ^^ tke best authorities omit vers. 44, 46 3® the best authorities omit into the fire, etc. ^'' the best authorities omit fire 38 the best authorities omit and every sacrifice, etc. ^^ its *" be at 34- Mark alone tells us that the journey from the but in the singular number. It was immediately mount of Transfiguration to Capernaum was pri- after their entrance. — In the house. Probably vate (ver. 30). The education of the disciples a particular house, where He usually resided. — called for this, and the hostility of the Pharisees In the way. Probably during the journey to had in fact closed Galilee against His labors. Capernaum. The incident about the temple-tribute ( Matt. xvii. Ver. 34. But they held their peace. In shame 24-27) is omitted, probably on account of Peter's and confusion. The thought of their heart had desire not to make himself too prominent in the been perceived (Luke ix. 47). — Who was the narrative. See the notes on Matt. xvii. 22-xviii. greater. The dispute was occasioned by the 14. preference given to Peter, James, and John, rather Ver. 30. Passed through Galilee; probably than by the promise to Peter (Matt. xvi. 18, 19). over by-ways, that opportunity might be given They probably thought that their rank ncnv would for instructing the disciples about His approach- determine their rank in the future kingdom. The ing sufferings. question of Matt, xviii. i, may have been put after Ver. 31. For he taught, or, 'was teaching,' the saying of the next verse and before the child habitually, during this private journey. — His dis- was brought (ver. 36). In any case it was more ciples. The twelve, as is indicated by the paral- humble than the dispute had been, lei passages. Others may, however, have been Ver. 35. If any one would, or, 'desires to,' included. — Is delivered up. Matthew :' shall be etc. See Matt. xx. 26 ; xviii. 4 ; xxiii. 12. If the delivered up ; ' hence the present tense here is desire is selfish, the plan will fail, he shall be last prophetic. The delivery was into the hands of of all; if he would be truly first then he will men, /. 2^; 2 again. And the Pharisees came to him,* and^ asked him, Is it xii.l'stxU.' 3 lawful for a man to put away his wife } tempting him. And he '•'^' answered and said unto them. What did Moses command you .'' 4 And they said, Moses suffered to write a bill of divorcement^ 5 and to ^ put her away. And Jesus answered and said "^ unto them, For the hardness of your heart ^ he wrote you this pre- 6 cept.^ But "^ from the beginning of the creation ^ God made '^ ,g7^2 Pet'. 7 them male and female.^'' *For this cause shall a man leave his (/gen. i. 27; 8 father and mother and ^^ cleave to his wife ; And they ^^ twain ^ gen. ii. 24. shall be ^^ one flesh : so then ^^ they are no more twain, but one 9 flesh. What therefore God hath -^^ joined together, let not man 10 put asunder. And in the house his ^^ disciples asked him again 1 1 of the same mattery^ And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against 12 her. And •''if a woman ^^ shall put away her husband, and be/iCor. vii. married to ^^ another, she committeth adultery. ^ borders 2 fj^g jjg^f authorities read and beyond the 8 multitudes come together ^ And there came unto him Pharisees ^ insert they ® 07nit to '' But Jesus said 8 your hardness of heart ^ commandment 1" the best authorities read male and female made he them ^^ itisert shall 12 the 13 become " that ^^ qj;jH ^^th ^^ the " concerning this ^^ the best authorities read she herself ^^ marry On the numerous events which intervened be- final departure from Galilee. — And beyond the tween the last section and this, see Matt. xix. i- Jordan (Perea). The common reading is 'through 12. This chapter, as far as ver. 31, corresponds the farther side of (beyond) the Jordan.' John's with Matt. xix. : giving us lessons concerning the narrative shows that he visited Jerusalem at least marriage relation in the church (vers. 2-12), chil- twice in the interval, and hence this account is dren in the church (vers. 13-16), and property in literally correct. He had already been in Perea, the church (vers. 17-31). or at least on the borders (John x. 40), after the Ver. I. From thence. From Capernaum, the feast of dedication and before the raising of Laz- Chap. X. 13-16.] THE GOSPEL ACCORDING TO MARK. 299 arus. — Come together unto Mm again. As they had done on the previous visit (John xvi. 41, 42), or as occurred in Galilee (vers. 2-9). The ac- counts of Mark and Matthew agree closely, but the former puts the law of Moses first, and then that of Paradise. Ver. 2. Mark omits 'for every cause' (Mat- thew), but the whole subject is brought into dis- cussion, — a dangerous topic in the territory of Herod, the husband of Herodias. Ver. 3. What did Moses command you 1 Pe- culiar to Mark. This question at once takes the matter out of the sphere of tradition and Rabbin- ical hair-splitting, into that of Divine law. Ver. 4. See on Matt. v. 31, which is precisely the same. Ver. 5. For your hardness of heart. Their general sinfulness, with special reference to harsh- ness toward their wives, which this regulation was designed to counteract. It was not to encourage divorce. — He wrote. This implies that some of the precepts of the Mosaic law were of tempo- rary validity, designed only to educate the chosen people. The law of Paradise is, in one sense, more permanent, just as Paul exalts the Abra- hamic covenant above the law (Gal. iii.). Vers. 6-9. See on Matt. xix. 4-6. Our Lord sanctions the words of Gen. ii. 24, by making them his own. Whether at first spoken by Adam, or a comment by Moses, they are the words of God (Matthew). This is the first precept or proph- ecy of Holy Writ, but again and again quoted. As z. remnant of Paradise \\\.& marriage relation suf- fers many attacks from ' the seed of the serpent' Ver. 10. And in the house. An accurate de- tail peculiar to Mark. The fuller private teach- ing was needed, for these disciples were to teach the world new lessons on the subject of marriage and divorce, and thus elevate women. Sadly enough, women who have been elevated by these teachings are seeking to overthrow their author- ity, thus unwittingly laboring for the renewed degradation of their sex. Ver. II. See on Matt. xix. 9, where the case of one marrying a divorced woman is added. — Against her. It is not clear whether this means the first or second woman. But the marriage with the second is a crime against the first, as well as adultery with the second. The one justi- fiable ground of divorce is omitted here, being understood as a matter of course. Ver. 12. And if she herself put away, etc. Mark's account is peculiar in representing the woman as seeking the divorce. This was un- usual among the Jews (exceptional cases : Mi- chal, I Sam. xxv. 44 ; Herodias, Matt. xiv. 4), though it occurred among the Greeks and Ro- mans. Probably in this confidential interview, the delicate subject was discussed in all its bear- ings (Matthew preserves particulars omitted here), and Mark preserves a specification more applicable to Gentile readers. 13 Chapter X. 13-16. Children brought to Jesus. , A ND they brought young ^ children to him, that he should a Matt. xix. 13-15; LUKK xviii. 15-17. touch them ; and his ^ disciples rebuked those ^ that 14 brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, 15 and* forbid them not; for of such is^ the kingdom of God. Verily I say unto you, Whosoever shall not receive the king- 16 dom of God as a little child, he shall not^ enter therein. And ''he took them up "' in his arms, put his hands upon them, and ^ Chap. ix. 36. blessed them.^ 1 little 2 the * them, the best authorities omitting thdA brought them ^ to such belongeth ^ in no wise * he blessed them, laying his hands upon them. * omit and '' And taking them See notes on Matt. xix. 13-15 ; comp. Luke xviii. 15-17, who at this point resumes the paral- lelism with Matthew and Mark. The account before us is the fullest and most striking of the three. Ver. 13. That he should touch them. So Luke, Matthew : ' lay his hands on them and pray.' Ver. 14. Much displeased, t. e., at the rebuke of the disciples. Peculiar to Mark. Some sign of displeasure was probably on His countenance. How careful we should be not to call forth His displeasure, by keeping children from Him, be- cause we are speculating on high themes about marriage and divorce. Ver. 1 5. See on Matt, xviii. 3. The connec- tion here is remarkable. Not only may infants be brought to Christ, but adults, in order to enter the kingdom, to come to Him, must become h'ia them. Only as a little child can any one enter the kingdom. It is fairly implied that children in years can be Christians, recognized as such by their parents' act and the Master's act through His ministers, trained as such by parents and pastors, and a promise that His grace will not fail, where our faith does not fail. 300 THE GOSPEL ACCORDING TO MARK. [Chap. X. 17-31. Ver 16 And taking them in Ms arms. Mark no definite account of any ordination of the loves to tell of our Lord's gestures. Christ did Apostles by the laying on of Christ's hands ; but more for the children than those who brought we do read of a laying-on of hands upon chil- them asked, as He always does. The servants dren, and consequently of their ordination to the of such a Master should welcome children to His kingdom of heaven.' Lange. fold. — laying liis hands on them. 'We have Chapter X. ly-'^i. The Rich Young Man, and oiir Lord's Discourse on Riches. 17 „ A ND when he was gone forth into ^ the way, there came « matt^^j^''^ "/\ one running,^ and * kneeled ^ to him, and ^ asked him, ^ |;^'^i8-3°;- Good Master, what shall I do that I may inherit eternal life > 4°- 18 And Jesus said unto him, Why callest thou me good.? there is 19 none good but one, that is, God.^ Thou knowest the command- ments, ' Do not commit adultery, ' Do not kill,^ ' Do not steal, ^ exod. xx. ' Do not bear false witness, Defraud not,^ ^ Honour thy father d exod. xx. 20 and mother. And he answered and ^ said unto him. Master, all 21 these 9 have I observed 1° from my youth. Then Jesus « behold- ^ ^l;,^^^J^^_ ing 1^ him loved him, and said unto him, One thing thou lack- ^^• est : go thy way,^^ sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven : and come, take 22 up the cross, and^^ follow me. And he was sad ^^ at that ^^ saying, and went away grieved : ^^ for he ^^ had great posses- sions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom 24 of God ! And the disciples -^were astonished ^^ at his words. /ver. 32. But Jesus answereth again, and saith unto them. Children, how hard is it for them ^ that trust in riches to enter into the king- ^ ^"I'p^s^hx. 25 dom of God ! It is easier for a camel to go through the eye of p^ov.'xi.Vs; a needle,^^ than for a rich man to enter into the kingdom of 1T1m.v1.17. 20 fV>/nir \-KTa.rf>. o ctnn i cVi*=»rl '' nnf r>f TYi (=>a c n r(=' ca^rino■ ' ^' 26 God. And "^^ they were astonished '' out of measure, saying 27 among themselves,^! Who then ^^ can be saved } And ^^ Jesus « looking upon them saith, With men it is impossible, but not 28 with God : for with God all things are possible.^ Then ^ Peter began to say unto him, Lo, we have left all, and have followed 29 thee. And 2^ Jesus answered and ^^ said. Verily I say unto you, 1 And as he was going forth on (///., into), ^ there ran one to him 8 kneeling ^ omit and ^ none is good save one, even God. ^ The co7-rect order is Do not kill, Do not commit adultery, ' Do not defraud ^ omit answered and ^ these things ^° kept " And Jesus looking upon 12 omit thy way ^8 the best authorities omit take up the cross, and " But his countenance fell ^^ tj^g le ]-,g vvent away sorrowful 1'' insert was one that ^^ amazed ^^ through a needle's eye 20 But 21 saying unto him 22 Then'who 28 omit And 24 fgj. ^n things are possible with God. 26 omit Then ^6 ^mit And -'' 07!iit answered and 37- Chap. X. 17-31.] THE GOSPEL ACCORDING TO MARK. There is no man that hath left house, or brethren, or sisters, or father, or mother,^® or wife,^^ or children, or lands, for my sake, 30 and the gospel's,'^*' But he shall receive a hundredfold * now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, * with persecutions ; and in the world ^^ to 31 come eternal life. 'But many that are f^rst shall be last ; and the last first. the correct order is mother or father the best authorities omit or wife 301 i Luke xviii. k 2 Cor. xii. 10; 2 Thess. i. 4 ; 2 Tim. iii. 2 ; comp. Acts xiv. 22. / See Matt, xix. 30. 8" insert sake ^1 Or age The position of this section is the same in all three Gospels. Ver. 17 shows that our Lord had already started on His journey to death. This gives the greater emphasis to His demand for self-denial from the rich young man. The con- nection with ver. 15 is also significant : the love of riches is the very opposite of receiving ' the king- dom of God, as a little child.' Ver. 17. On (lit., ' into ') the way. On His jour- ney to Jerusalem, as He finally left Perea. — There ran one, etc. Peculiar to Mark. This eagerness and respect was the more remarkable, since the man was a 'ruler' (Luke), and 'very rich.' Still the enthusiasm was also that of youth (Matthew: 'the young man'). — Good Master, what shall I do ? Matthew : ' Master, what good ,thing ? ' Both ideas were no doubt included in the original question, but in Matthew's narrative the one point (' good thing ') is taken up, in Mark and Luke the other ('good master'). Both what was good, and who was good, had been misap- prehended by the questioner. Ver. 18. Why callest thou me good ■? Matthew (the correct reading) : ' Why askest thou me of that which is good ? ' In applying the term ' good ' to our Lord, the young ruler was honest, but mis- taken. He used it without fully apprehending its meaning. On the connection of this answer with the one 'good thing,' see Matt. xix. 17. Either ' there is none good, but God : Christ is good ; therefore Christ is God' — or, 'there is none good, but God : Christ is not God : therefore Christ is NOT good' (Stier). Since but one is good, God, then giving up all for Him is the last test, and following Christ (ver. 21) is do- ing that. Ver. 19. Do not defraud. This probably an- swers to the tenth commandment. Matthew gives the sum of the second table of the law. See on Matt. xix. 18, 19. Ver. 20. See on Matt. xix. 20. Ver. 21, And Jesus looking upon him loved him. A touching particular peculiar to Mark. The young man made no immediate response to this love. How then could Jesus have loved him in his self-righteousness and worldliness .'' The phrase ' looking upon him,' indicates that the love was called forth by the loveliness of the young ruler. Despite all his mistakes, there was in him something lovely. To this loveliness there was a response in the heart of Him who shared our humanity so entirely. It may have been a part of the sorrows of His earthly life, that such af- fection met no proper spiritual response. This view neither diminishes \!t).t. power oi our Saviour's affection, nor assumes, what is nowhere hinted, that the young man was at heart right. — One thing thou lackest. The ruler himself had asked such a question (Matthew). Ver. 22. But his countenance fell. A strong expression, peculiar to Mark, who loves such minute details of look and gesture. See on Matt, xix. 22. Ver. 23. Looked round. A second look of Jesus, in earnest sadness, we may well suppose. Ver. 24. Were amazed. The word is a strong one. Mark introduces this astonishment of the disciples earlier than Matthew, and adds the Lord's explanation : Children (a term of affection to tranquillize them), how hard it is for them that trust in riches, etc. That this trust is almost in- separable from the possession of riches, is im- plied by the connection with ver. 25 (on which see Matt. xix. 24). Some ancient authorities omit: 'for them that trust in riches,' thus making the statement more general. Ver. 26. Astonished out of measure. Driven out of their wonted state of mind, dismayed. Evidently they felt that having riches almost in- evitably led to ' trusting in riches.' In fact many who have not riches are seeking wealth as the chief good, because they already t7-ust in it. Because the impossibility was thus extended, the question, Then who can be saved] was so natural. Ver. 27. Looking upon them. This third look is mentioned by Matthew also. The first (ver. 21) was a look of affection, the second (ver. 23) a look of sorrow, the third of kindness bringing hope, for the grace of God is declared to be equal to this task, impossible with men. This passage opposes the love of money in every form and among all conditions of men. The desire for wealth, even more than the actual possession of it, interferes with entering into a kingdom where humility is a cardinal virtue and self de- nial an essential pre-requisite. He has learned the lesson right, who applies this mainly to him- self, seeking the almighty grace which can save him from his trust in earthly things. Ver. 28. Peter hegan to say. Probably under the influence of the astonishment just mentioned. On the promise to the Apostles, see Matt. xix. 28. Mark's account presents a few peculiar features. Ver. 29. And the gospel's sake. A similar addition occurs in chap. viii. 38. Mark perhaps inserts this in both places, in consequence of his own shrinking from suffering on account of the Gospel (Acts xiii. 13; xv. 38); so also, 'with persecution ' (ver. 30), He would guard others against his own mistake. Ver. 30. Now in this time. So Luke. It is implied, though not very plainly, in Matthew's ac- count. — Houses, etc. This repetition is peculiar 302 THE GOSPEL ACCORDING TO MARK. [Chap. X. 32-52. to Mark, and characteristic — Mothers. 'Nature to those who do this ' for my sake and the gos- gives us only one, — but love, many' (see Rom. pel's sake.'— With persecutions. Accordmg to xvi. 13). We do not find 'fathers' here, or the gospel the persecutions are a part of our best •wives' ('wife' being of doubtful authority in possessions (Matt. v. 12; Rom. v. 3, etc.), and ver. 29), the new relations being spiritual. The really prevent the others from becoming a curse. former is omitted, probably for the reason sug- This phrase not only serves to spiritualize the gested in Matt, xxiii. 9 (' One is your father,' whole promise, but to guard against its misuse. etc.), and the omission then contains a lesson. Ver. 31. See Matt. xix. 30; this proverb is Christian love and hospitality literally fulfil this there illustrated by the parable of the laborers in promise. But the hope of such a reward is not the vineyard (Matt. xx. 1-16). the proper motive. The promise is made only 32 Chapter X. 32-52. Three Incidents on the Way to Jerusalem. " \ ND they were in the way going up to Jerusalem; and «matt xx. l\ ^ Tesus went^ before them : and ''they were amazed ; and xviu. 31-33. .' •' o Luke IX. 51. as they followed, they ^ were afraid. And he took again the "^ ^'^'■- ^■t- twelve, and began to tell them what^ things should^ happen unto 33 him. Saying, Behold, we go up to Jerusalem ; and the Son of man shall be delivered unto the chief priests, and unto the scribes ; and they shall condemn him to death, and shall deliver 34 him to ^ the Gentiles : And they shall mock him, and shall scourge him, and ** shall spit upon him,^ and shall kill him ; and '^ 6s^^xv. Tg^^ the third day'' he shall rise again. ^2"''^see"' 35 «And James and John, the sons of Zebedee, come unto him,^ 67^ saying,^ Master, we would that thou shouldest do for us what- ^ 20-28. 36 soever we shall desire.^*^ And he said unto them. What would 37 ye that I should do for you .? They ^^ said unto him, Grant unto us that we may sit, one on thy right hand, and the other 38 on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask : can ye^^ drink of ^^ the cup that I drink of .? ^3 and -^ be ^* baptized with the baptism that I am baptized / ^"''^ ='"• s°- 39 with .? And they said unto him. We can.^^ And Jesus said unto them, Ye shall indeed drink of the cup that I drink of ; ^^ and with the baptism that I am baptized withal shall ye be bap- 40 tized : But to sit on my right hand and ^^ on my left hand is not mine to give ; but it shall be given to ^^ them for whom it 41 is^^ prepared. And when the ten heard it, they began to be 42 much 20 displeased with 21 James and John. » But 22 Jesus called g comp.Luk* them to Jam, and saith unto them, Ye know that they which 1 was going 2 ^nd they that followed s the * that were to 5 y^to ^ shall spit upon him, and shall scourge him ^ the best authorities read aiter three days * And there come unto him, James, etc. 9 insert unto him ^^ the dest atithorities read 2isk oi thee " And they 12 are ye able to is ^^^^^y ^f 14 ^j. j.^ ^^ 16 are able is The cup that I drink ye shall drink " or 18 it is for 19 hath been 20 gore « concerning 22 And Chap. X. 32-52.] THE GOSPEL ACCORDING TO MARK. 303 ''are accounted to rule over the Gentiles exercise lordship over-^ Gai. h. 2,6 g. them ; and their great ones exercise authority upon ^^ them. 43 But so shall it not be ^^ among you : but * whosoever will be ^^ '' See chap, ix, 44 great among you, shall be your minister : And whosoever of 45 you will be the chiefest,^^ shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. 46 *And they came ^' to Jericho : and ' as he went out of ^^ J^''i"'^J^-3"LuKB cho with 2^ his disciples and a great number of people,^*' blind ^ comp^LuL Bartimeus, the son of Timeus, sat by the highway side beg- xk"'i." ' 47 gii^g-^^ And when he heard that it was Jesus of Nazareth,^^ he began to cry out, and say, Jesus, thoti Son of David, have 48 mercy on me. And many charged ^^ him that he should hold his peace : but he cried ^^ the more a great deal, Thoti Son of 49 David, have mercy on me. And Jesus stood still, and com- manded him to be called.^^ And they call the blind man, say- 50 ing unto him, Be of good comfort,^^ rise ; he calleth thee. And 5 1 he, casting away his garment, rose,^'^ and came to Jesus. And Jesus answered and said unto him,^^ What wilt thou that I should do unto thee .■' The^^ blind man said unto him, Lord,^° 52 that I might *^ receive my sight. And Jesus said unto him, Go thy way ; '"thy faith hath " made thee whole. And immedi-»«.seeMau IX- 2. ately^ he received his sight, and followed Jesus ^^ in the way. « chaps, v. 34; ■> =' ' ■' -^ vi. 56 ; Luke ^^ over "^^ But it is not so {according to the best authorities) ^gj xvli-^gj 2^ would become ^® would be first among you '^'^ come Acts iv. 9; 28 from 29 and so a great multitude "^^^[^ ' J^^" ^^ the best authorities read \h.Q son of Timaeus, Bartimaeus, a blind beggar, was sitting by the wayside ^^ or the Nazarene ^^ rebuked 3* cried out ^^ and said, Call ye him ^^ cheer 3'^ sprang up ^8 answered him, and said ^^ And the *° Greek, Rabboni *i may ^^ straightway ^^ him See notes on the parallel passage in Matthew Him all the way. Besides, according to Luke (xx. 17-34). These events took place on the xviii. 34, even the revelation to the Twelve was final journey to Jerusalem, from Perea through not understood by them, how then should His Jericho. The raising of Lazarus is, however, manner of walking frighten away most of the placed by some between the departure from Pe- crowd? (2.) The better view is: The Twelve rea and this final journey. nearest to Him were amazed, and the larger com- Ver. 32. They were in the way. Actually on pany of followers were afraid, though further the public road. — Going up to Jerusalem; con- away from Him. — And lie took again the twelve tinning the journey already begun. — Jesus was (aside), as He frequently did. — Began to tell, going before them, leading the way. Probably Opened up this subject again, for the third time, implying some remarkable energy in His gait, exclusive of the intimation to the three chosen dis- some determination or eagerness in His manner, ciples (chap. ix. 9). This was a fuller and more — And they wfere amazed. At His eagerness, detailed revelation of the time and the mode of By this time they knew that great danger awaited His sufferings and of the agents who should be en- Him at Jerusalem. — And they that followed him gaged therein. — That were to happen, not 'that were afraid. Of this known danger to Himself, should.' Certainty and nearness are implied, which they may have thought threatened them- Ver. 34. Spit upon Mm. See chap. xv. 19. selves also. This graphic description is peculiar Omitted by Matthew. — Kill him. Matthew : to Mark. The better supported reading is fol- ' crucify Him,' which is implied here, as the lowed here, which distinguishes between those ' Gentiles,' to whom the whole verse refers, were who were ' amazed,' and those who were ' afraid.' to put Him to death. The Twelve failed to un- Explanations : (i.) The whole body were amazed, derstand this detailed prediction (Luke xviii. 34). so much so, that only some continued to follow, That danger threatened they felt, but they may and these were afraid. But multitudes attended have given this prediction figurative interpreta- 304 THE GOSPEL ACCORDING TO MARK. [Chap. X. 32-52. don. — After three days. This form is given by Mark in all three predictions (chaps, viii. 31 ; ix. 31, and here). Ver. 35. And James and John. The request doubtless originated with them. In the account of Matthew (xx. 20, 22), the answer is addressed cheus (Luke xix. 1-27), after which He began the journey to the neighborhood of Bethany. — The son of Timeus, Bartimeus. Some think the father was well known, but the order in the orig- inal suggests that the son was the well-known personage. 'Bar' = son, as Mark seems to ex- to them, and Salome appears as an intercessor for plain. — A bUnd beggar. He was probably beg- ' gmg as he sat, as the E. V. states, but the original does not necessarily mean this. Why Matthew (xx. 30- 34) mentions two blind men, and Mark and Luke but one, has been variously explained ; but it is alto- gether unnecessary to find a contra- diction in the accounts. The prom- inence of this one is evident from the narrative before us, which is in many respects the most exact and vivid of the three. Ver. 47. Notice the contrast be- tween the title given by the curious crowd : the Nazarene (the form used by Mark, and with one exception by him alone), and that in the cry of the blind beggar : Son of David ( Mes- siah). Ver. 48. See Matt. xx. 31. The continued crying is even more strong- ly set forth here. Ver. 49. Call ye him. Peculiar in this form to Mark, and omitted alto- gether by Matthew. This was a ' reproof to the* reprovers.' It seems to have had an effect, for the words now addressed to the blind man are full of sympathy : Be of good cheer, rise, he call- eth thee. The order is that of kindness, faith would put : ' He calleth thee ' first. The for- bidding and the cheering address represent the priestly spirit which would keep men from apply- ing directly to Christ, and the true spirit of the Gospel messengers. Ver. 50. Casting away his garment. A detail indicating that the narrative comes from an eye- witness. Bartimeus did not stop to care for the cloak that might be lost, if it impeded his pro- gress. Nay, if he received his sight, it could easily be found again. — Sprang up. This mark of eagerness is also peculiar to this account. Ver. 51. Master (or my Master). The word is 'Rabboni' (as in John x.x. 10), the most re- spectful of the three titles, Rab, Rabbi, Rabboni. Comp. Matt, xxiii. 7. — That I may receive my sight, or, ' see again.' Not how or why, but the desire, which he believes the Lord can grant in the best way. Ver. 52. Go thy way. Not necessarily a com- mand to depart, but a token that his prayer was granted. The commendation is omitted by Mat- thew, who speaks of our Lord touching the blind man, but this seems more accurate. — Followed him in the way. Not simply for the time being, we suppose, but joined the multitude who went up to Jerusalem with our Lord. The effect on the people is described by Luke. Our Lord thus proved that He came to minister (ver. 45). This is the last miracle recorded in detail in the Gos- pels, and one of the most encouraging. Blind Beggars. them. Either both mother and sons preferred the request, or the mother for the sons. The form of the request is more fully stated here, but in both accounts there appears the same con- sciousness that what was desired was of doubtful propriety. Vers. 36-41. See on Matt. xx. 21-24. This account has some marks of independence. — In thy glory (ver. 37), instead of 'in thy kingdom ' (Matthew). Mark also omits ' by my Father ' after 'prepared' (ver. 40). The two clauses about His baptism (vers. 38, 39) are peculiar to this Gospel ; the best authorities omit them in Mat- thew. We find a vividness too in use of the present tense : that I drink .... that I am bap- tized with (vers. 38, 39). ' The Lord had already the cup of His suffering at His lips : was already, so to speak, sprinkled with the first drops of the spray of His baptism of blood' (Alford). — Be- gan (ver. 41) is peculiar to Mark, intimating that the feeling of the disciples was soon inter- rupted. Ver. 42. Accounted to rule over the Gentiles, have the title of rulers, God being the real Ruler, or are recognized as rulers, the essence of all heathen government being despotism. The latter is perhaps the more suggestive sense. Vers. 43-45 show few variations from Matt. XX. 26-28. See notes there. Ver. 46. And they come to Jericho. Mark specifies this, and this shows that our Lord en- tered the city before the blind man was healed, so that Luke's account (chap, xviii. 35) must refer to a second entrance. On the location of Jericho, and the date of this miracle, see Matt. xx. 29. — As he went out from Jericho. Probably on some excursion, from which He returned to meet Zac- Chap. XI. i-ii.] THE GOSPEL ACCORDING TO MARK. 305 Chapter XI. i-ii. The Public Entry into Jerusalem. 1 " A ND when they came nigh to ^ Jerusalem, unto Bethphage <^ matt. xxJ. ■l\- and * Bethany, at the mount of OHves, he sendeth forth ^ xix-Vjs. -" ^ ' 5 See Matt. 2 two of his disciples, And saith unto them, Go your way ^^^- '7- into the village ^ over against you : and as soon as ye be entered^ into it, ye shall find a colt tied, '^ whereon never man^'' xidu^'s'"''^ 3 sat ; loose him, and bring him. And if any man ^ say unto you, Why do ye this t say ye that ' the Lord hath need of him ; 4 and straightway he ® will send him ^ hither. And they went their way,^° and found the ^^ colt tied by ^^ the door without in 5 a place where two ways met ; ^^and they loose him. And cer- tain of them that stood there said unto them, What do ye, loos- 6 ing the colt 1 And they said unto them even as Jesus had 7 commanded : ^^ and they let them go. "^And they brought ^^ ^ John xu. . 12-15. the colt to Jesus, and cast their garments on him ; ^'^ and he sat 8 upon him. And many spread their garments in ^'' the way ; and others cut down branches off the trees, and strewed them 9 in the way.^^ And they that went before, and they that fol- lowed, cried, saying,^^ * Hosanna ;^'^ Blessed is he that cometh « psa. cxvin. TO in the name of the Lord \'^^ Blessed be"^^ the kingdom of our father David, that cometh ^^ in the name of the Lord r^^ Ho- sanna in the highest.^*^ 1 1 •''And Jesus ^^ entered into Jerusalem, and ^ into the temple :/Matt. and when he had looked round about upon all things, and now the eventide was come,^^ ^ he went out unto Bethany with the g Matt. xxi. , 17; ver 19. twelve. 1 drew nigh unto ^ omit forth 8 insert that is * and straightway as ye enter ^ the best authorities read no man ever yet '° one "^ otiiit that ^ otnit he ^ the best authorities ittsert again ^^ went away ^^ a ■'^ at ^^ in the open street, {or lane; ^* said ^^ bring ^^ on him their garments ^^ upon ^^ the best authorities read and others leaves and boughs, which they had cut from the fields 1^ omit saying ^"^ substitute (!) 21 ^^ 22 0,^i^ in the name of the Lord '^^ he ^ omit and 2^ it being now eventide On the chronology, see p. 168 ; this entry took Ver. 3. And straightway he will send, literally, place on Sunday the loth of Nisan. The narra- 'sendeth,' him again hither. In Matthew the tive of Mark is the most exact. clause corresponding to this is probably a declara- Ver. I. Unto Jerusalem. The words ' to ' and tion of what the owner, or those objecting would 'unto' (E.V.) are the same in the original. — And do. Here the word 'again ' (found in the best Bethany. So Luke ; see note on Matt. xxi. i. authorities) compels us to take it as part of the Ver. 2. A colt. Matthew mentions the mother, message, a promise to return the colt soon, but Mark and Luke the colt only. — Whereon no Ver. 4. Found the colt. Mark is more de- man ever yet sat. This agrees with the account tailed here : perhaps Peter was one of those sent that the mother was with it. Animals never yet (comp. Luke xxii. 8), where Peter and John are worked were used for sacred purposes (Num. xix. the two sent into the city. — At the door without. 2 ; Deut. xxi. 3 ; I Sam. vi. 7). Probably the door of the owner's house. — In the vol.. I. 20 XXI. 10, 12. 3o6 THE. GOSPEL ACCORDING TO MARK. [Chap. XI. 1-26. open street, or, 'lane.' The E. V. following the Latin Vulgate, paraphrases : ' in a place where two ways meet.' The phrase refers first to a way round, /. e., round a block of houses, then to the street of a town (usually winding in the East). Ver. 5. And certain of them that stood there. It was done openly. These persons were ' the owners ' (Luke xix. 33), probably members of the family of the owner. Ver. 6. And they (the questioners) let them (the two disciples) go, or let them alone to do what they wished. Peculiar to Mark, and cor- responding with the message of ver. 3. The reference to the prophecy of Zechariah (Mat- thew, John) is omitted by Mark and Luke. Ver. 7. Sat upon him. On the colt. Luke and John specify this. See on Matt. xxi. 7. Ver. 8. Others leaves, and houghs, or, ' layers of leaves,' one word in Greek. The common reading seems to have been an alteration for the sake of uniformity. — Which they had cut from the fields. This, which is the more correct ex- Jerusalem and Mount of Olives from the Hill of Evil Council. pression, shows that those who did not spread their clothes in the way, went off from the high- way, in their zeal, to obtain a substitute. This minute stroke is peculiar to Mark, but corresponds with John xii. 13, where the providing of palm branches is implied. Ver. 9. Comp. Matt. xxi. 9. Ver. 10. Blessed is the kingdom of our father David, that cometh ! or, ' the coming kingdom of our father David ! ' This form of the Hosannas is preserved by Mark alone. It brings out most clearly the recognition of our Lord as the royal Messiah, who was to restore the throne of David. It is asserted that the Messiah Himself was called ' David ' by the Rabbis. — What strange mingling of truth and error in the thoughts and hopes of the multitude that day ! And the error was the more fatal, because combined with the truth. See further, on Matt. xxi. 10, 11 ; Luke xix. 37-44. Ver. II. Into Jerusalem into the temple. He passed at once into the temple, and visited no other point. On the temple, seep. 171. — The other details of this verse are peculiar to Mark, and strictly accurate. The afternoon of Sunday seems to have been occupied with this solemn inspection of the temple, as if to take formal possession of it. The night, as well as the suc- ceeding one, was spent in Bethany. 12 13 Chapter XL 12-26. The Barren Fig Tree ; the Cleansing of the Temple. " A ND on the morrow, when they were come ^ from Bethany, " J^att. xxi T\. he was hungry : ^ And seeing a fig tree afar off having leaves, ^ he came, if haply he might find any thing thereon : * Comp.Luke 1 insert out 2 he hungered Chap. XI. 12-26.] THE GOSPEL ACCORDING TO MARK. 307 and when he came to it, he found nothing but leaves ; for the 14 time of figs was not yet. ^ And Jesus* answered and said unto it, No man eat fruit of ^ thee hereafter^ for ever. And his dis- ciples heard it. 15 ''And they come to Jerusalem: and Jesus* went into the -^ matt. xxi. •' J J J ^ t2_i6; Luke temple, and began to cast out them that sold and '' bought in "'"• 45-47; •-^ *-" corap. John the temple, and overthrew the tables of the money changers, "• '4-17- 16 and the seats of them that sold doves ; And would not suffer^ that any man should carry any ^ vessel through the temple. 17 And he taught, saying ^° unto them. Is it not written, "^ My '^ isa. m. 7. house shall be called of all nations the house of prayer 1'^'^ but 18 ^ ye have made it a den of thieves/'^ And the scribes and ^ Jer. vH. n chief priests ^^ heard it, and •''sought how they might destroy / Matt. xxi. him : for they feared him, because ^ all the people ^* was aston- ™-'i2- ■' ' ir ir g- See Matt. ished at his doctrine.-^^ ^"-28. 19 ''And when even was come,^^ he went ^" out of the city. ^ Luke xxi. 20 *And in the morning, as they passed by,^^ they saw the fig/MATx. xxi. 21 tree dried up ^9 from the roots. And Peter calling to remem- brance, saith unto him. Master, ^^ behold, ^' the fig tree which k ver. 14. 22 thou cursedst is withered away. And Jesus answering saith 23 unto them, Have faith in God. For ^^ verily I say unto you. That 22 whosoever shall say unto this mountain, Be thou re- moved, and be thou cast^^ into the sea ; and shall not doubt in his heart, but shall believe ^^ that those things which he saith shall come ^ to pass ; he shall have whatsoever he saith.^^ 24 Therefore I say unto you, What things soever ^^ ye desire, when ye pray ,2^ believe that ye receive ^^ t/iem, and ye shall have 25 t/ie7n. And when 'ye stand praying, '"forgive, if ye have aught /Matt.vi.j; ■^ ■' ... Luke xviu. against any ; ^^ that your Father also which is in .heaven may "; o J ' J _ ■' m Matt. VI. 26 forgive you your trespasses. " But ^^ if ye do not forgive, ^^ '^^^^ ^. ^ neither will your Father which is in heaven forgive your tres- ""'"■ "• passes. 8 for it was not the season of figs * he ^ from * any more ' insert them that * suffered not ^ a ^° and said ^^ a house of prayer for all the nations ^2 robbers ^* And the chief priests and the scribes 1* for all the multitude ^^ teaching 1^ evening came " insert forth ^^ And as they were passing by in the morning 1^ withered away 2° Greek Rabbi 21 07nit For 22 omit That ^^ taken up and cast 2* believeth 2^ what he saith cometh ^6 \^^ omitting whatsoever he saith -'' All things whatsoever ^^ ye pray and ask for 2^ have received ^o ^ny one 81 The best authorities omit ver. 26. Order of Events. On Monday mornhtg the the fig tree was found to be withered (ver. 20) fig tree was cursed (vers. 12-14), on the same and the subsequent discourse (vers. 21-26) de- day the temple cleansed (vers. 15-19), the chief- livered on the way to Jerusalem (ver. 27), where priests murmuring at the children's Hosannas the whole day was spent. See next section, there (Matt. xxi. 14,15); on Tuesday morning Ver. 12. And on the morrow (Monday). This 3o8 THE GOSPEL ACCORDING TO MARK. [Chap. XI. 12-26. definite statement must explain the indefinite ac- counts. — From Bethany. This too is a mark of accuracy. Ver. 13. Afar off, or, 'from afar.' Mark pre- sents the appearance of the tree in the distance : having leaves. — If haply. Because it had leaves. This scarcely implies doubt in J/is mind, since the. design was to teach the Apostles a very Figs. important lesson. — For it was not ♦:lie season of figs. The full season had not come, yet the leaves gave promise of fruit. The failure was then in the barrenness of the tree, a fit symbol of the pretentious hypocrisy of the Jewish hierarchy. See on Matt. xxi. 19. Ver. 14. His disciples heard it. Another mark of accuracy, suggesting the report of an eye-witness. Ver. 15. And they come to Jerusalem. Still another mark of accuracy. On the cleansing of the temple, see on Matt. xxi. 12 (John iii. 13-17, refers to a distinct occurrence). Ver. 16. And he suffered not that any one. Peculiar to Mark. How He stopped this prof- anation, we do not know. — Should carry a ves- sel, including utensils, tools, etc. — Through the temple, i. e., the court of the Gentiles, which seems to have been used as a thoroughfare. This practice involved the same sin as the others (ver. 15), and expressed the same contempt for the Gentiles. Ver. 17. For all the nations. Part of the original prophecy (Isaiah Ivi. 7) and of the quo- tation also ; but the stress cannot be laid upon it, since Matthew and Luke omit it. It shows the independence and accuracy of this Evangelist. Ver. 18. Might destroy him. The determina- tion to kill Him had been formed before (see John xi. 53). ' How,' was now the question. The answer was the treachery of Judas, who prob- ably meditated this step already (from the time of the supper at Bethany on Saturday evening), but first treated with them on the next (Tuesday) evening. Ver. 19. Out of the city. To Bethany, as on the evening previous (ver. 11). Comp. Matt, xxi. 17, which also refers to Monday evening. Ver. 20. Withered away from the roots. The day before the ' leaves ' were visible ' afar off ; ' to-day, Tuesday, the blasting was complete. Our verse does not say when this took place, but when they ' saw ' it. Matthew says that it took place ' immediately.' Ver. 21. Peter. Mark is more definite here than Matthew. — Calling to remembrance. Peter himself probably informed Mark of the circum- stance. This minute detail, implying an interval, confirms the view that Mark gives the more ex- act account. — Which thou cursedst. The lan- guage of Peter ; yet our Lord's act was a curse, ;. e., a judicial word and act of condemnation (see on Matt. xxi. 19). That it was judicial and just, not passionate and wanton, is evident not only from the character of our Lord, but from the lessons He connects with it. Mark, who in- serts Peter's language, which might be misunder- stood, alone tells us about forgiving (ver. 25). Ver. 22. Have faith in God, the object of faith. This miracle was a sign of the condemnation on Israel, and so understood by the Apostles. Still their views on the whole subject were indistinct. Our Lord thus answers a sense of weakness which the Apostles had in view of the glory and strength of the visible temple and its supporters. They are therefore directed to Almighty God as the object of their faith. The words have in themselves the widest application, but the next two verses show that the Apostles were directed to God as the source of power for themselves, spiritual power in the case of all believers, mirac- ulous power in their case, in view of their spe- cial mission. Vers. 23, 24. See on Matt. xxi. 21, 22. — This mountain. Probably pointing to Mount Moriah, where stood the temple, the centre of the Jewish worship and the bulwark of the hypocritical hier- archy. — What he saith cometh to pass. The present tense of ce^-tainty. — Therefore (ver.) 24 connects the promise with the faith of miracles (ver. 23), and hence \\\^ primary application is to the Twelve. — All things. ' All ' is emphatic. — Pray and ask for. The correct- reading is more striking. — Believe that ye have received. The original implies, that when you asked you re- ceived, God at once granted your request, so that the answer comes before the fulfilment, which is spoken of as future : ye shall have them, lit., ' it shall be to you.' Ver. 25. When ye stand praying. A common and proper posture in prayer (comp. Luke xviii. 13). — Forgive if ye have ought against any one. See on Matt. v. 23, where the converse is pre- sented : ' thy brother hath aught against thee,' and Matt. vi. 14, etc. That such sayings should be repeated almost word for word, is not at all strange. A forgiving temper is necessary for them in working miracles, as well as faith and believing prayer ; their faith and the power it wields should never be used in the service of hate. A caution against passing judicial con- demnation on the evil and unfruitful, as He had just done, even though their faith should be strong enough, to effect like results (Matt. xxi. 21 ; 'ye shall not only do this which is done to the fig tree,' etc.). The best authorities omit ver. 26. Chaps. XI. 27-XII. 12.] THE GOSPEL ACCORDING TO MARK. 309 Chapter XI. 27 -XII. 12. The Attack of the High Priests, Scribes, and Elders ; our Lord's Victorious Reply ; the Reproving Parable of the Wicked Husbandmen. 27 A ND they come again to Jerusalem : " and as he was walk- a matt. xxi. ±\. ing in the temple, there come to him the chief priests, and J^_^'^='"'- 28 the scribes, and the elders,^ And say ^ unto him. By what au- thority doest thou these things } and ^ who gave thee this au- 29 thority to do these things } And Jesus answered and ^ said unto them, I will also ^ ask of you one question,^ and answer me, and I will tell you by what authority I do these things. 30 The baptism of John, was it from heaven, or of '^ men .-' answer 31 me. And they reasoned with themselves, saying. If we shall say, From heaven ; he will say. Why then did ye not believe 32 him } But if we shall say, Of men ; ^ they feared the people : for all men counted ^ John, that he was ^'^ a prophet indeed. 33 And they answered and said unto Jesus,^^ We cannot tell.^^ And Jesus answering ^^ saith unto them. Neither do I telP* you by what authority I do these things. XII. I ''And he began to speak unto them by ^^ parables. A ^ matt. xm. certain ^^ man planted a vineyard, and set a hedge about it, and "lukexx. " digged a place for the winefat,^^ and built a tower, and let it <= J°^' "•• '3- 2 out to husbandmen, and went into a far ^^ country. And at the season he sent to the husbandmen a servant, that he might re- ceive from the husbandmen of the fruit ^^ of the vineyard. 3 And they caught ^^ him, and beat him, and sent him away 4 empty. And again he sent unto them another servant ; and at him they cast stones, and wounded him in the head, and sent 5 him away shamefully handled.^^ And again 22 he sent another; and him they killed,^^ and many others ; beating some, and kill- 6 ing some. Having yet therefore one son, his "^ well beloved,^^ '^ Lukexx he sent him also^^ last unto them, saying, They will reverence Matt. iu. 17. 7 my son. But those husbandmen said among themselves. This is the heir ; come, let us kill him, and the inheritance shall be 8 ours. And they took him, and killed him., and cast him ^^ out 9 of the vineyard. What shall therefore ^'^ the lord of the vine- 1 ( ; ) instead of { , ) ^ And they said ^ or * omt't answered and ^ omzt also ^ thing, ///., word '' from * shall we say, From men ? — ^ all held 1° to be ^^ answered Jesus and say ^^ we know not 18 omit therefore *8 omit then *^ the great multitude Vers. 13-17. First Assault. — The ques- lem, scarcely expected such a blow from a Gali- tion concerning tribute to Cesar. See on Matt, lean, —and their astonishment was more than xxii. 15-22 ; comp. Luke XX. 20-26. The parable momentary. No wonder : the answer of Christ is of the wedding garment precedes in Matthew's the wisest ever given to an entangling question, account. The narrative of Mark is graphic, but and contains in principle the solution of the great presents no new details. — To catch him by speech, problem of church and state, or the relation of (ver. 13), lit., ' by word ; ' to lay hold of Him by the spiritual and secular power, means of their word as a snare. Some word of Vers. 18-27. Second Assault. The question His, in answer to their questions, would be laid concerning the resurrection. See on Matt xxii. hold of, but the figure requires a reference to 23-33 ; comp. Luke xx. 27-40. The latter t^eir discourse. — They marvelled greatly at him Evangelist is fuller, especially in vers. 34-36. (ver. 17). The original is stronger than in the par- The description of the successive marriages is allel passages. It also intimates that they contin- graphic, though not more so than Luke's. The ued to do so. The other accounts are fuller as to most prominent peculiarity is the question: Do the effect of His answer. These young Pharisees ye not err for this cause, etc., (ver. 24), which is (Matthew) and Herodians with feigned scruples answered by the positive statement : ye greatly of conscience, the flower of the youth of Jerusa- err (ver. 27), The effect of our Lord's words, Chap. XII. I3-37-] THE GOSPEL ACCORDING TO MARK. 313 which is added at this point by Matthew and Luke, is narrated by Mark in ver. 34. — In the book of Moses, at the Bush, i. e., in the chapter or passage where the well-known 'bush ' is spoken of. It can scarcely mean, when Moses was at the bush, or when God spake at the bush. The arti- cle before ' God ' is omitted in the Greek, except in the phrase : the God of Abraham. The argu- ment derived from this designation of God in favor of the immortality of the soul, against the Sadducees who denied it, reveals the marvelous insight of our Lord into the deepest meaning of the Scriptures. The personal everliving God calls Himself the God — not of the dead which would be dishonoring — but of those who live in perpet- ual communion with Him, to whom He has com- municated His own immortality. Vers. 28-34. Third Assault. See notes on Matthew xxii. 34-40. Luke (xx. 39) merely hints at this. Ver. 28. Knowing that he had answered them well. This scribe no doubt rejoiced in the de- feat of the Sadducees, but was also really pleased with our Lord's answers. They accorded with his intellectual convictions, perhaps with his moral tendencies, and he probably desired further instruction. — What commandment is first of all 1 On this question as a temptation, see notes on Matthew. The fearfully belittling tendencies of Pharisaical legalism may be inferred from the following statement : ' The Jews enumerated six hundred and thirteen ordinances ; three hundred and sixty-five prohibitions, according to the days of the year ; two hundred and twenty-eight com- mandments, according to the parts of the body. The Pharisees distinguished between lesser and greater commandments ' (Braune). The phrase may mean : ' first of all things,' however. Vers. 29-31. Mark quotes Deut. vi. 4, 5; Lev. xix. 18, more fully than Matthew. Notice the briefer readings adopted in the foot-notes. — With all thy strength. This probably refers to moral energy ; but it is not necessary to discrim- inate accurately, as is suggested by the variations of the different passages. (The Septuagint em- ploys a different word of similar import.) — There is none other commandment greater than these. The unity of the moral law prevents any discrim- ination between its precepts : it is one law of love, the hinge (Matt. xxii. 40) of the whole O. T. revelation. There can be none greater. No one can love God without loving his fellowmen, and no one can truly love man without loving God. The former is the source of the latter. Hence the first table (the first five command- ments) enjoins love to God, the second table (the last five commandments) love to our neighbor. Ver. 32. Well, Master, thou saidst with truth. Without doubt the scribe spoke candidly, though Matthew states that his question was put, ' tempt- ing ' (or ' trying,' i. e., putting to proof) our Lord. He may have been chosen by the Pharisees as their unconscious tool, because of his candor. Besides our Lord's words may have awakened a spiritual apprehension of the law. He represents a large class, outside the kingdom, in a more hopeful condition than Pharisees in the visible church, but he had not yet taken the decisive step. — That he is one ; and there is none other but he. The form is impressive. Ver. 33. With aU the understanding. The scribe substitutes 'understanding' for 'mind,' which seems to express the same thought less ab- stractly. Mark preserves the answer in fuii. — Is much more than. Better, ' more acceptable to God, and more useful to the worshipper.' — All whole burnt offerings and sacrifices. ' Burnt offerings,' i. e., those commanded in the law. Such things took up the whole attention of legalists. It was a bold saying in those times and in that place. Christ's atoning sacrifice is the centre of the gospel, but he who has a correct theory on this subject, without being led to the love here spoken of, is but a Pharisee at heart, below the standard of this man. Ver. 34. Discreetly. Understandingly, intelli- gently, wisely ; more than ' discreetly,' in the more modern sense. — Thou art not far from the king- dom of God. Intellectually on the right road, nearer to the kingdom than a mere formalist could be, recognizing the spirituality of the law, perhaps conscious of the folly of self-righteous- ness ; but, though standing as it were at the door, still outside. — Alexander. While the worst of His opponents were unable to convict Him of an error, or betray Him into a mistake, the best of them, when brought into direct communication with Him on the most important subjects, found themselves almost in the position of His own dis- ciples. — And no man any more durst ask him any question. A natural effect of the previous exper- iments. No further question is put to Him, but He asks one which they cannot answer. Matthew however, gives more prominence to the fact that no one 'was able to answer Him a word,' and so puts this statement after the victorious ques- tion of our Lord. Such independent testimony is the most valuable, especially here where our Lord asks a question respecting His own Per- son, in some respects the central question of Christianity. Vers. 35-37. The Victorious Question of OUR Lord. The central question of Christianity. See on Matt. xxii. 41-46; comp. Luke xx. 41-44. Ver. 35. Answered. The whole controversy (which we have joined as one section) is regarded as one ; and this is our Lord's reply to their assaults. — As he was teaching in the temple. Of course on the same day. Matthew brings out the triumph over the Pharisees. Mark the impres- sion on the people, in whose presence- (ver. 37) the Pharisees were confounded. The account of the former is fuller and more accurate, as regards the opening of the discussion on this point. Ver. 36. David himself said in the Holy Ghost. Luke : ' in the book of Psalms.' The influence of the Holy Spirit upon David in penning the Psalms, is assumed. This passage (Ps. ex. i) is more frequently referred to in the New Testament than any other. Ver. 37. And whence. From what source shall we seek an explanation of the fact that He is his Son. Or perhaps simply : ' how can He be his Son.' — And the great multitude. This multitude was made up of ' the common people,' since the upper classes were withdrawing, but that is not the prominent idea. A great multi- tude still listened to Him. — Heard him gladly. Lit., sweetly, with relish, with pleasure. This was after He had virtually claimed to be the Mes- siah : David's Lord, as well as David's Son. See on Matt. xxii. 45. Had He desired to estab- lish a temporal kingdom, the multitude would now have followed Him. But hearing Christ with relish, is not necessarily accepting Him as a Saviour. Knowing all men (John ii. 24, 25), and 314 THE GOSPEL ACCORDING TO MARK. [Chap. XII. 38-44 faithful to His mission of Atoning Love, our to praise a poor widow (vers. 41-44), and then Lord remains in the temple to deliver His fear- withdraws from His foes and from the listening ful denunciation of the Pharisees (Matt, xxiii.), multitude, to give in private some of His most briefly alluded to by Mark (vers. 38-40), pauses remarkable predictions. "^A Chapter XII. 38-44. Denunciation of the Scribes ; the Widows Mites. ND he said unto them " in his doctrine,^ * Beware of the « chap. iv._2. b Matt, xxiii. scribes, which love ^ to go in long clothing,^ and love^ (;4);^'luke 39 ' salutations in the market-places, And the * " chief seats in ^ g;^{5-|7;^^_ 40 the synagogues, and the uppermost^ rooms at feasts: Which ^ devour widows' houses, and for a pretence make long prayers : these shall receive greater damnation.'' 1 1 1 1 1 1 '^ Luke xxi. 4.1 ''And Jesus sat ^ over agamst * the treasury, and beheld now 1-4- ' 11^ Johnviii. 20. the people^ •''cast ^ money into the treasury: and many that/ 2 Kings xii. 42 were rich cast in much. And there came a certain i*' ^^Qox s Brass ^ m ^ '■ Matt. X. 9. widow, and she threw ^^ in two mites, which make ^ a farthing. ''■ Matt. v. 26. 43 And he called mito him his disciples, and saith ^^ unto them, Verily I say unto you, That ^^ * this poor widow hath cast more i 2 Cor. viii. 44 in,i* than all they which have cast ^^ into the treasury : For all they ^^ did cast in of their abundance ; '^'^ but she of her * want^ Phii.iv. n did cast in all that she had, even all her ' living. Luke viii. 43 ; XV. 12, 30. 1 And in his teaching he said ^ desire to walk in robes 3 to have * omit the ^ and chief ® They that '' condemnation ^ And he sat down ^ multitude 10 one " cast ^^ said ^^ omit that ^* cast in more ^^ that are casting ^^ they all ^"^ superfluity The accounts of Mark and Luke agree here very closely. The denunciatory discourse of Matt, xxiii., is given in this abridged form, the other incident is omitted by Matthew. We join them together because they form a striking con- trast. Comp. ' devour widows' houses ' (ver. 41) and the 'poor widow' (ver. 42). Both expres- sions are peculiar to Mark and Luke (see on Matt, xxiii. 14). Even after such fearful denun- ciations, our Lord quietly sits in the court of the women (ver. 41). Vers. 38-40. The Denunciatory Discourse. Matthew, writing for Jewish Christians, gives a full report ; but early Gentile readers only heeded this brief outline. Ver. 38. The phrase ' unto them ' is to be omitted. The discourse was both to the multi- tude (ver. 39) and to his disciples (comp. Matt, and Luke). — In his teaching; implying that much more was said. — Beware, be on your guard against. — The scribes. Matthew : ' the scribes and the Pharisees.' See Matthew xxiii. 2. — Desire. A description of the scribes as a body, not of a certain class among them. There were few to whom this description could not apply. — To walk in robes, displaying their flowing robes as a sign of their official position. Desiring to display a sign of ecclesiastical dignity is here con- demned. Monks have generally adopted ' long robes,' and too often the length of a clerical coat is the measure of the Pharisaical tendency among Protestants. Comp. further on Matt, xxiii. 6, 7. Ver. 40. And for a pretence. The sense is : They devour widows' houses, and that too while they are praying at great length. Ecclesiastical officials may repeat this crime, by attaching to themselves the defenceless classes here repre- sented by ' widows ' with the design of obtaining control of their property. Pharisaism, in all ages and organizations, has encouraged this. Vers. 41-44. The Widow's Mites. Comp. Luke xxi. 1-4. Ver. 41. And he sat down over against the treasury. He did not leave at once, after prom- ising the desolation of the temple (Matt, xxiii. 38), but remained quietly sitting in the court of the women, opposite ' the Treasury.' This was the name given to thirteen brazen chests, called by the Rabbins ' trumpets,' probably from the shape of the mouths into which the money was cast. They were for various kinds of gifts. The refer- ence here is probably to the place, or room (comp. John viii. 20). where these chests stood. — And beheld, or, ' was beholding.' — Money. Lit., ' brass,' copper-money, which probably formed the usual offering. — Cast in much, lit., 'were casting many things,' perhaps many pieces of copper, since in that form the gift would seem Chap. XIII. 1-37.] THE GOSPEL ACCORDING TO MARK. 315 larger and make more noise. That Pharisaism could do this is certain ; thus they would cause these ' trumpets ' to sound before them. Ver. 42. And one poor widow. ' One ' in con- trast with the ' many ' just spoken of, not without a suggestion of her loneliness. Possibly this widow was ' poor,' because her house had been ' devoured ' (ver. 40). — Two mites. The ' mite ' (lepton) was the smallest Jewish copper coin. The Greek name means ' fish-scale,' suggesting its diminutive size. Its value was about one tenth of an English penny, one fifth of a cent. She had two and gave both. — A farthing. Mark (not Luke) adds for his Roman readers an ex- planation, using a Greek word (taken from the Latin) meaning the fourth part, as our word ' farthing ' does. Ver. 43. And he called unto him. Peculiar to Mark. Our Lord directed their special attention to this act of the widow. — More than all they that are casting into the treasury. Not more than a specific number, but than the many who had given and were still giving. The reason follows. Ver. 44. For. The worth of a gift is to be determined not by its intrinsic value, but by what it costs the giver. The measure of that cost is what is /i?/?, not what is given. — Her whole liv- ing (or ' life '). All at her disposal for her pres- ent subsistence. She could not have owned much else, since she is said to be a ' poor widow.' She could not have hoped for ' glory of men ' (Matt. vi. 2), but she received praise from One who spake as never man spake. We are here contributions for the extension of His kingdom, this incident shows that the success He has ac- corded has been on account of the gifts which taught, not simply to give, but how to measure involved self-denial, these being the only valua- the cost of gifts. Since Christ alone can bless ble ones in His sight. Chapter XIII. 1-37. The Discourse about the Destruction of yerusalem and the Ejid of the World. A ND as he went ^ out of the temple, one of his disciples sMatt-xxIv saith unto him, Master, see ^ what manner of stones and xxi. 5-36. 2 what buildings are here!^ And Jesus answering* said unto him, Seest thou these great buildings } there shall not be left ^ 3 one stone upon another, that shall not be thrown down. And as he sat upon ^ the mount of Olives, over against the temple, " Peter and Tames and John and Andrew asked him privately, i> See Matt ■^ "^ ■' xvu. I. 4 Tell us, when shall these things be.? and what shall be^ t\\Q 5 sign when all these things shall be fulfilled .? ^ And Jesus an- swering them ^ began to say,^'' 6 Take heed lest any man ^^ deceive you : For ^^ many shall come in my name, saying, I am Christ ; ^^ and shall deceive 7 many. And when ye shall hear of wars and rumours of wars, be ye ^* not troubled : for ^^ such ^^ things must needs be ; ^^ but 8 what stones and what buildings ! f is ^ insert forth ^ behold * omit answering ^ insert here ® on 8 these things are all about to be accomplished .? 3 omit answering them *° insert unto them ^^ See that no man ^2 the best authorities omit For ^^ he " omit ye ^^ these " come to pass 3i6 THE GOSPEL ACCORDING TO MARK. [Chap. XIII. 1-37 8 the end shall not be i' yet. For nation shall rise against nation, and kingdom against kingdom : and ^^ there shall be earth- quakes in divers places, and ^^ there shall be famines and troubles : ^^ these are'^'^ the beginnings of sorrows.21 9 ' But take ^ heed to yourselves : for they shall deliver you up c Matt.x. 17,' to councils ; and in the synagogues ye shall be beaten : and ye shall be brought ^3 before rulers '^ and kings for my sake, for a 10 testimony against ^^ them. And the gospel must first be pub- 1 1 lished among all ^^ nations. ^ But ^^ when they shall ^s leadj/ou, d Matt.x. 19- and deliver you up, take no thought ^^ beforehand what ye shall speak, neither do ye premeditate : ^ but whatsoever shall be given you in that hour, that speak ye : for it is not ye that 12 speak, but the Holy Ghost. Now ^^ the ^^ brother shall betray ^^ the 21 brother to death, and the father the son ; ^^ and children shall rise up against their^ parents, and shall cause them to be 13 put to death.^^ And ye shall be hated of all men for my name's sake : but he that shall endure unto ^^ the end, the same shall be saved. 14 But when ye shall '^ see the abomination of desolation, spoken of by Daniel the prophet,^^ standing where it '^ ought not, (let him that readeth understand,) then let them that be in 15 Judea flee to^^ the mountains: And let him that is on the housetop not go down into the house,**^ neither enter therem,^^ 16 to take any thing out of his house : And let him that is in the 17 field not turn back again for to take up his garment.*^ But woe to 3^ them that are with child, and to them that give suck 18 in those days! And pray ye that your flight ^^ be not in the 19 winter. For in ** those days shall be affliction,^^ such as was not ^^* from the beginning of the creation which God created ^ see chap, x 20 unto this time,*^ neither*^ shall be. And except that^^ the Lord had shortened those ^^ days, no flesh should be ^^ saved : but for the elect's sake, whom he hath chosen,^^ he hath short- 21 ened^^ the days. And then if any man shall say to you, Lo, 22 here is Christ ; ^^ or, lo, he is there ; ^^ believe him ^^ not : For false Christs and false prophets shall rise, and shall shew signs " is not ^8 omit and ^^ the best authorities omit and troubles ^ things are ^^ pains ^^ insert ye, ^^ shall stand 2* governors ^s u^to "6 preached unto all the 2'' And ^^ omit shall ^^ be not anxious '° the best authorities omit neither do ye premeditate ^^ omit the 32 deliver up 83 ^{^ child 84 gf„jf their 85 or put them to death 86 endureth to 8'' the best authorities omit spoken of by Daniel the prophet, ss },g , 8® unto *" omit into the house *^ nor enter in ^2 return back to take his cloke ^8 Jt 44 ^;^// jn *5 tribulation ^^ hath not been the like *'"' until now *^ and never *» omit that so j^g " would have been ^2 j^e chose ^8 ^\^ jjg shorten " the Christ 65 Lq^ ^hgre 66 /^ Chap. XIII. I-37-] THE GOSPEL ACCORDING TO MARK. 317 and wonders, to seduce, if it were possible, even the elect.^" 23 But take ye heed : behold, I have foretold you all things. 24 But in those days, after that tribulation, the sun shall be 25 darkened, and the moon shall not give her light, And the stars of heaven shall fall,^^ and the powers that are in heaven ^^ shall 26 be shaken. And then shall they see the Son of man coming 27 in the ^^ clouds with great power and glory. And then shall he send his '°^ angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the utter- 28 most part of heaven. Now learn a parable of the fig tree : ^^ When her branch is yet ^^ tender, and putteth forth leaves, ye 29 know that summer is near : ^^ So ye in like manner,^* when ye shall ^^ see these things come ^^ to pass, know that it^^ is nigh, 30 even at the doors. Verily I say unto you, that *^ this generation 31 shall not pass,^'^ till ^^ all these things be done. Heaven and earth shall pass away : but my words shall not pass away. 32 But of that day and ^^ that hour knoweth no man, no, not the • angels which are in heaven,'^*^ neither the Son, but the Father. 33 Take ye heed, /watch and pray: for ye know not when the / Luke xxi. 34 time is. For the Son of man is ^ as '^^ a man taking a far jour- is'; Heb^' ney,''^ who ""^ left his house, and gave^* authority to his servants, ^CompMatt. and to every man "^^ his work, and "'^ commanded '^^ the porter to 35 watch. ''Watch ye^* therefore: for ye know not when the . „ h Ver. 37- master '^ of the house cometh, * at '^^ even, or at midnight, or See Matt. " XXIV. 42. 36 * at the cockcrowing, or in the morning : Lest coming suddenly 'Cpmp.Matt 37 he find you sleeping. And what I say unto you I say unto all, '^ ^''^^p- ",'"■ ^ Watch. ^ ^^'- 35- ^■^ that they may lead astray, if possible, the elect. ^^ and the stars shall be falling from heaven, ^^ the heavens ^° forth the ^^ from the fig tree learn the parable ®^ is now become ®^ the summer is nigh ^'^ So ye also ^^ coming ^^ he *'' insert away ^^ until ^ or '^^ no one, not even the angels in heaven ^' // is as when ''^ away from his country ''^ having ''^ given '5 each one ''^ omit and ''■' insert also "^^ lord ''^ whether at This discourse is recorded by three Evangel- stones and what buildings. Luke (xxi. 5) : ' How ists (Matthew, Mark, and Luke). All the ac- it was adorned with goodly stones and gifts.' counts correspond remarkably ; that of Matthew They seemed almost to intercede for the temple is the fullest. See on Matt. xxiv. Mark intro- He was leaving. duces a few thoughts not included there. The Ver. 2. These great buildings. Our Lord occasio7i and circumstances of delivery (vers. I-4) takes up the thought of His disciples, and proph- are described most fully by Mark. In vers. 5-23 ecies the complete destruction of this great edi- we find a reference to both the destruction of fice. Jerusalem and the end of the world, the judg- Ver. 3. Over against the temple. A graphic ment upon the Jewish nation being the prominent stroke, peculiar to Mark. The summit of Olivet thought ; in vers. 24-31 the Lord's second com- is directly opposite the temple, the city lying vng is more prominent, and in vers. 32-37 it alone spread out like a map before one sitting there. — 'S referred to. Andrew (the brother of Peter) is added to the Ver. I . Out of the temple. The final solemn more private company on this occasion, departure (see Matt. xxiv. i). — One of his dis- Ver. 4. When these things are all about to be ciples. Mark is most definite here. — What accomplished. In all three accounts ' the sign ' 3i8 THE GOSPEL ACCORDING TO MARK. [Chap. XIII. i- is asked for. The full form of the question here given (especially the position of ' all ') shows that they classed together the destruction of Jerusalem, the return of our Lord and the end of the world, as one great series of events, about which He had often spoken to them. Hence both are spoken of in the answer, though not joined in time. Foundation Stones on the Temple Area. Ver. 5. Began to say. Began His first ex- planation, which probably took a wider range than they had expected. — See. The opening sentence is the same as in Matthew, but Mark repeats this word several times (vers. 9, 23, 33). Vers. 6-8. See on Matt. xxiv. 5-8 ; so Luke. Ver. 9. In the synagogues. The punctua- tion is doubtful. The literal meaning is : ' into synagogues.' This may be explained 'ye shall be taken into synagogues and beaten ; ' the syna- gogue being the place where such punishments were inflicted for greater publicity. Others join this with what precedes ; ' to councils and to synagogues ; ye shall be beaten,' etc. (Comp. Matt. X. 17, 18.) Ver. 10. Must first be preached unto all the nations. 'Preached,' lit. proclaimed, which is the proper conception of preaching. See on Matt. xxiv. 14. Here it comes earlier. But the sense is the same. Their martyrdom would spread the gospel, and this spread should pre- cede the end of the woes, in distinction from the beginning (ver. 3). A twofold fulfilment of this verse is most probable. Ver. II. Be not anxious beforehand. Peculiar to Mark, though Luke xxi. 14, 15, resembles it. The same thought occurs in Matt. x. 19, 20. The two discourses have other points of resemblance. ' Neither do ye premeditate,' is to be omitted. Vers. 12, 13. Comp. Matt. xxiv. 9, 10, 13 ; x. 21, 22. — Endureth. In the confession of Christ ('for my name's sake'). Confessor once meant martyr ! When Mark wrote, martyrdom was common. Suffering for Christ's sake has not ceased. Vers. 14-20. See on Matt. xxiv. 15-22. Here, as there, the prominent reference is to the de- struction of Jerusalem, answering the question of the disciples more directly than what precedes. ' Spoken of by Daniel the prophet,' is to be omitted ; probably inserted from Matthew. — Where it ought not (ver. 14) is less definite than 'in the holy place' (Matthew). 'Your flight' (ver. 18) was probably inserted to conform with Matthew. — The like (ver. 19). Peculiar to Mark, who gives a peculiarly solemn form of this pre- diction, in accordance with his style. — Whom he chose (ver. 20). — Did he shorten the days. In this vivid way, the choice of believers, and the shortening of the days are spoken of diSpast, both being parts of God's purpose, which will be ful- filled. Vers. 21-23. S^^ °" Matt. xxiv. 23-25, also vers. 26-28, which have no parallel here. In ver. 23 we find again : But take ye heed. ' Ye ' is emphatic. — All things is peculiar to Mark's ac- count. Ver. 24, ff. From this point, the reference is to the second coming of Christ, the fulfilment of 'these things all' (ver. 4), in the widest sense. See on Matt. xxiv. 29. — But. Here almost equivalent to ' nevertheless ; ' although I have foretold you all things, yet the subsequent tribu- lations may still astonish you. — After that tribu- lation. The length of the interval is not definitely indicated. See on Matt. xxiv. 29, and Luke xxi. 24. On the rest of the verse and ver. 25 see Matt. xxiv. 29, 30, where a number of details are added. Comp. also, Luke xxi. 25, 26, where the language is quite different. — And the stars shall be falling. This vivid form is peculiar to Mark. Ver. 26. And then. So Luke ; Matthew being less definite. All three Evangelists give the thought of this verse with precisely the same de- tails, and yet each varies from the other two in words. A striking proof of independence, Mark alone has : in clouds ; Matthew : ' on the clouds of heaven,' Luke : ' in a cloud.' — With great power and glory. See on Matt. xxiv. 30. Ver. 27. From the uttermost part of the earth, etc. Probably an allusion to the apparent junc- tion of earth and sky at the visible horizon, but in any case it refers to the whole world. Mat- thew gives a different form, and inserts ' with a trumpet of great sound.' Vers. 28-31. See on Matt. xxiv. 32-35 ; almost word for word the same. Comp. also, Luke xxi. 29-33, where the form is different, but the thought precisely identical. Ver. 32. Neither the Son. Here distinguished from ' angels,' as above them, since there is a climax, 'angels,' 'the Son,' 'the Father.' The verse is to be taken in its plain sense (see on Matt. xxiv. 36) as part of the mystery of Christ's humiliation, a self-limitation, a self-emptying of the God-man. Ver. 33-37. Here the three accounts, though preserving the same general tone, differ in de- tails. Matthew (vers. 37-41) refers to the days of Noah, as illustrating the suddenness of the Lord's coming, and then records the exhortation to watchfulness in connection with the figure of a thief breaking in, then of a lord who surprises his servants. Luke is almost literal in his ac- count of the warning, while Mark introduces a regular parable, which bears some resemblance to the figure in Matthew's account, but makes the ' porter' the chief person. This accords with Chap. XIV. i-ii.] THE GOSPEL ACCORDING TO MARK. 319 the repetition of the phrase, ' take heed.' Watch- Whether at even, etc. With that graphic detail ful honesty on the part of a steward is the promi- which characterizes this Gospel, four watches of nent feature in the figure recorded by Matthew ; the night (closing at 9, 12, 3, and 6 o'clock) are honest watchfulness on the part of the porter, in mentioned. The coming, unexpected and sudden, the parable recorded by Mark. Possibly ver. 34 will be at night. contains an allusion to the parable of the talents Ver. 36. Coming suddenly (as He will come) (Matt. XXV. 14-30). he find you sleeping (which was a neglect of His Ver. 33. Watch, or, ' be awake ;' not the word express command). The special duty of the usually thus translated. The words and pray Apostles, as representing the ministry, is doubt- are omitted by some ancient authorities. — For ye less referred to. know not when the time is. Because of this un- Ver. 37. I say unto all, watch- Though the certainty, be awake. See on Matt. xxiv. 42. Apostles and the ministry are watchmen and Ver. 34. It is as when a man. The whole porters, yet all believers are to be incessantly matter of watchfulness is as in the following par- watchful and for the same reasons. The time of able. — Away from his country, sojourning in a our Lord's coming, whether at our death or in His foreign land. — Having left his house and given personal appearing, is uncertain ; therefore we authority (/. e., the delegated power necessary for should always be ready. Faithfulness to Him their duty) to his servants, to each one his work bids us not only work but watch. Matthew (the authority being joined with duty), com- (chap. xxv. ) gives an account of the parables manded also the porter (as it were at the door, which followed, but the most important part of just as he went away) to watch. This injunction the discourse is doubtless what is contained in all is the main point of the parable. three narratives, namely, the coming of the Lord Ver. 35. Watch therefore. ' Ye ' is to be and our duty to be watchful, omitted, since ' watch ' is the emphatic word. — •. Chapter XIV. i-ii. The Cotcncil of the Rulers, the Anointing at Bethany, and the Agreement of yudas. 1 " A FTER ^ two days was the feast of the passover, and ^^"^ "''^Jf'.'^i^^^ -^~~^ unleavened bread : and the chief priests and the scribes ^'"'- '• ^• sought how they might take him by craft,^ and put him to 2 death.^ But ^ they said, Not on the feast day^ lest there be an uproar " of the people. 3 * And being ^ in Bethany, in the house of Simon the leper, as * ^^j^j^'j^, he sat at meat, there came a woman having an alabaster box ""' '"^' '' of ointment of spikenard very precious ; ^ and ^^ she brake the "^ J°^" ^"- ^ 4 box, and poured it on his head. And there were some that had indignation within ^^ themselves, and said,^^ \Yhy was ^^ this 5 waste of the ointment made .'' ^* For it ^^ might have been sold for more than three hundred pence, and have been ^^ given to 6 the poor. And they murmured against her. And ^"^ Jesus said. Let her alone ; why trouble ye her 1 she hath wrought a good 7 work on me. For ye have the poor with you always,^^ and whensoever ye will ye may ^^ do them good : but me ye have 8 not always. She hath done what she could : she is come afore- 9 hand to anoint my body '^^ to the burying. Verily ^^ I say unto you, Wheresoever this "^ gospel shall be preached throughout 1 Now after ^ and the ^ with subtlety * kill him 5 For ® during the feast ' lest haply there shall be a tumult 8 while he was ^ costly ^° omit and " that were sore displeased among ^^ saying •3 To what purpose hath " been made 15 the best authorities read this ointment ^^ omit have been 17 But ^^ always with you 1^ can 2° hath anointed my body beforehand ^i And verily ^^ the d Matt. xxvi. 14-16; Luke xxii. 3-6. 320 THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 1-26. the whole world, this'^'^ also that she hath done^* shal be spoken of for a memorial of her. 10 '^And Judas Iscariot, *one^^ of the twelve, went ^^ unto the 11 chief priests, to betray him 2'' unto them. And when they^joh„^vL heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.^^ 28 that ^* which this woman did ^5 jjg that was one 2^ insert away ^'^ that he might deliver him up 2^ deliver him up Chronology. See pp. 208, 209. To the prediction of Matt. xxvi. i, 2, Mark gives no par- ellel. His account of the anointing at Bethany resembles that of John (xii. 1-8), but he gives independent details, in his graphic manner. Ver. I. After two days. Probably on Tuesday evening after the denunciation of the scribes, etc. Possibly, however, on Wednesday. — The feast of the Passover and the unleavened bread. The Passover meal was the beginning of the feast of unleavened bread, which lasted for seven days. On the further details of the conspiracy, see on Matt. xxvi. 3-5. Ver. 2. Lest haply there shall be a tumult. The form indicates expectation that this would certainly result. Ver. 3. While he was in Bethany. Indefinite as in Matthew's account. — Ointment. John : ' a pound,' etc. — Spikenard, or ' nard pistic' ' Nard ' means an oriental gum, but the Greek word ' pistic ' is akin to the word meaning ' faith- ful,' and probably refers to the purity of the precious gum. But others understand it as mean- ing 'drinkable,' i.e., liquid; some think that the adjective refers to the place from which it came. — Very costly. See ver. 5 ; comp. John xii. 5. — She brake the box. Crushing the neck of the cruse with the hand. See notes on Matthew. Mark alone gives this detail. Ver. 4. There were some. Matthew : ' His disciples ; ' John : ' one of His disciples, Judas,' etc. The best authorities omit the words, ' and said.' Judas alone spoke out ; the feeling was general, though no doubt instigated by him. See on John xii. 6. Ver. 5. And they murmured against her. Pe- culiar to Mark. The original seems to indicate a harsh address to Mary, though there was proba- bly also a general murmur against her. Ver. 6. Let her alone (so John, but addressed in the singular to Judas). — The rest of the verse corresponds with Matthew. Ver. 7. Whensoever ye will ye can do them good. Peculiar to Mark, but implied in the other accounts. • Ver. 8. She hath done what she could. Lit., 'what she had she did.' Peculiar to Mark. High praise ! What she did was a costly work in itself, and yet is judged by the same standard as the act of the poor widow (chap. xii. 44), on whom a similar commendation is bestowed. — She hath anointed my body beforehand. These words most plainly indicate that Mary, even if she did not understand the full significance of her act of love, in some sense anticipated His speedy death. — Burying. The Greek word refers to the whole preparation for the tomb. Ver. 9. Throughout (literally ' into ') the whole world. This graphic touch pictures the future work of evangelization ; the gospel going out into the whole world. On the important infer- ences from this verse, see note on Matt. xxvi. 13. Vers. 10, II. See on Matt. xxvi. 14-16 ; Luke xxii. 3-6. Both accounts are fuller. — He that was one of the twelve, lit., '■the one of the Twelve,' pointing to a well-known one. — That (in order that) he might deliver him up unto them. The definite purpose of Judas is brought out more fully here than by Matthew. The de- livery to them involved all the rest of our Lord's sufferings. — When they heard it. Hearing the proposal. This is peculiar to Mark. — Promised. The money was probably not paid until the night of the betrayal. ■^°A Chapter XIV. 12-26. The Lord's Supper. ND^ the first day of unleavened bread, when they ^matt. xxvi. Killed ^ the passover, his disciples said ^ unto him, xxii. 7-13. Tin -111 ^' Q.OX. V. 7. Where wilt thou that we go and prepare* that thou mayest 13 eat the passover } And he sendeth forth ^ two of his disciples, and saith unto them. Go ye ^ into the city, and there shall meet 14 you a man bearing a pitcher of water: follow him. And 2 sacrificed 3 g^v * make ready * insert on ^ omit forth say omit ye Chap. XIV. 12-26.] THE GOSPEL ACCORDING TO MARK. 321 wheresoever he shall go''' in, say ye^ to the goodman of the house, The Master saith, Where is the^ '' guestchamber, where I '- ^^'f;^"^' 15 shalP eat the passover with my disciples } And he will ^° shew you a large upper room furnished and prepared : ^^ there ^^ 16 make ready for us. And his ^^ disciples went forth, and came into the city, and found as he had said unto them : and they made ready the passover. 17, 18 ''And in the 1* evening he cometh with the twelve. And 2o44rLuKB as they sat and did eat,^^ Jesus said, Verily I say unto you, One 2^. ' ' ' 19 of you which eateth with me shall betray me.^^ And ^^ they began to be sorrowful, and to say unto him one by one, Is it I .-' 20 and another said, Is it I .-' ^^ And he answered and ^^ said unto them, It is one of the twelve, that^*^ dippeth with me in the 21 dish. The 2^ Son of man indeed ^^ goeth, as ^^ it is written of him : but woe to ^"^ that man by ^^ whom the Son of man is betrayed ! good were it for that man if he had never ^ been born. 22 * And as they did eat,^^ Jesus ^^ took bread, and blessed, and ^ 26-29; lukb brake it, and gave to them, and said, Take, eat ; ^^ this is my 2°. is; ' Cor, '^ XI. 23-25. 23 body. And he took the ^'^ cup, and when he had given thanks, 24 he gave it ^^ to them : and they all drank of it. And he said unto them. This is my blood of the new "^ testament,^^ which is 25 shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that ^^ I drink it new in the kingdom of God. 26 •''And when they had sung a hymn, they went out into 2* the "^^^"^ ^"^ mount of Olives. "^ enter * the best authorities read my ^ may ^° insert himself 1^ ready ^^ and there ^^ the ^* when it was ^^ were eating 1^ One of you shall betray me, even he that eateth with me 1'^ omit And ^* the best authorities omit and another said^ Is it I ? ^^ ojfiit answered and ^'^ he that ^^ For the ^^ omit indeed 23 even as ^* unto ^^ through ^^ not ^'^ he 2^ when he had blessed, he "^ Take ye ; the best authorities omit eat 3" a 3^ otnit it ^^ the best authorities omit new 33 covenant 34 ^vhen Contents : The preparation (vers. 12-16) ; unloads his beast, or halts for the night ; then an the /aj-jOT/^r (vers. 17-21) ; the iiistitiition of the inn or place of public entertainment; then a Lorcfs Slipper (vers. 22-26). On the mode of hired room, as here ' (Alexander). The correct celebrating the Passover, see on Matthew xxvi. reading ' my,' is suggestive. Our Lord lays claim 17-30 ; on the chronology, see p. 208. The ac- to it, even though it were to be hired, count before us presents little that is peculiar. Ver. 15. Tipper room. On the second floor. Vers. 12-16. The preparation for the Pass- Some think it was the ' Alijah,' or the room on over. the housetop, as represented in the accompany- Ver. 13. Two of his disciples. Luke gives ingcut. — Furnished, z. f., with tables and couches, their names : ' Peter and John.' — A man bearing — Ready, i. e., by the householder, who provided a pitcher of water. This was the sign by which the lamb, etc. See on Matt. xxvi. 17. — Make they should know him. The vessel was earthen, ready. The further preparations necessary fon but the fact has no necessary significance. the passover. Ver. 14. To the goodman of the house, or. Vers. 17-21. The Passover Celebration. 'master of the house.' Evidently not the man See on Matt. xxvi. 20-25; comp. the parallel ac- they followed. — My guest-chamber. ' The word counts of Luke and John, used properly denotes a place where a traveller Ver. 18. One of you shall betray me, even he VOL. I. 21 322 THE GOSPEL ACCORDING TO MARK, [Chap. XIV. 12-52 that eateth with me. The first clause is word for word the same in the accounts of Matthew, Upper Room, or Guest Chamher. as ver. 20, indicate, that Judas reclined near Him. On the probable order of the various incidents narrated by the four Evangelists, see Matt. xxvi. 21. Ver. 19. The question of Judas (Matthew) is omitted here. Comp. at this point John xiii. 23-30- Vers. 22-26. The Institution of the Lord's Supper. See notes on p. 219 ; comp. Luke xxii. 19, 20; i Cor. xi. 23-25; also John vi. 51 ff. The peculiarities of Mark's account, which resembles closely that of Matthew, are merely the omission of ' eat ' (ver. 22) ; the in- sertion of the clause : And they all drank of it (ver. 23) ; the omission of the words : 'for the remission of sins,' after for many (ver. 24), and the slightly briefer form of the thought in ver. 25. — On the incidents which occurred before the departure to the Mount of Olives, and the proba- Mark, and John ; the last clause, so graphic, and bility that Peter's denial was twice foretold, see so full of grief, is peculiar to Mark. This, as well notes on Matt. xxvi. 30, 31-46. Chapter XIV. 27-52. The Way to Gethsemane ; the Agony in the Garden ; the Betrayal. 27 « A ND Jesus saith unto them, All ye shall be offended be- « matt.xxv!. -^X cause of me this night :^ for it is written, *I will smite i> Zkqh.xiW.j. 28 the Shepherd, and the sheep shall be scattered.^ But ^ after 29 that I am risen,* I will go before you into Galilee. But Peter said unto him. Although all shall be offended, yet will not I. 30 And Jesus saith unto him, Verily I say unto thee. That this 31 day, even in this night, before the cock crow '^ twice, thou^ shalt c Vers. 68, 72 deny me thrice. But he spake the more^ vehemently, If I should'^ die with thee,I will not deny thee in any wise.^ Like- wise ^ also said they all. 32 ''And they came to '^^ a place which was named Gethsemane : and he saith to his disciples. Sit ye here, while I shall pray. 33 And he taketh with him Peter and James and John, and began 34 * to be sore amazed, and to be very heavy ; ^^ And ^^ saith unto them. My soul is exceeding sorrowful ^-^ unto death : tarry ye 35 here, and watch. And he went forward a little, and fell on the ground, and prayed that, if it were possible, -^ the hour might ■^lomp'! Luke 36 pass 1* from him. And he said, "Abba, Father, all things are g n'^m";;;!. possible unto thee ; take away this cup from me : nevertheless,^ 6.^' ^'''■'''" 37 not what I will, but what thou wilt. And he cometh, and find- eth them sleeping, and saith unto Peter, Simon, sleepest thou .? 38 couldest not thou watch one hour.? Watch ye ^^ and pray, lest ^ the best authorities omit heca.use of me this night 2 ^-f^sert abroad 8 Howbeit 4 raised up * That thou, to-day, even this night, before the cock crow twice {according to the best authorities) 6 exceeding '' must 8 omit in any wise ^ And in like manner ^o come unto " greatly amazed, and sore troubled 12 jfisert he " insert even " insert away is ^;,„y yg d Matt. xxvi. 36-46 ; Luke xxii. 40-46 e See chap. ix. 15- Chap. XIV. 27-52.] THE GOSPEL ACCORDING TO MARK. 323 ye enter ^^ into temptation. The spirit truly u ready,^' but the 39 flesh is weak. And again he went away, and prayed, and 40 spake ^^ the same words. And when he returned, he ^^ found them asleep again,2o (for their eyes were ^^ heavy,) neither ''wist 41 they 22 what to answer him. And he cometh the third time, /, comp.chap. and saith unto them, Sleep on now, and take j/oi^r rest ; it is "'' ^" enough, ' the hour is come ; behold, the Son of man is betrayed 42 into the hands of sinners. Rise up,^^ let us go ; ^^ lo,^^ he that / Ver 35. betrayeth me is at hand. 43 *And immediately,^" while he yet spake, cometh Judas, one of the twelve, and with him a great 2' multitude with swords ^matt.xxvI. and staves, from the chief priests and the scribes and the elders, ^^.t^r'sit 44 And 28 he that betrayed him had given them a token, saying, ^-"i? "'"'• Whomsoever I shall kiss, that same 29 is he ; take him, and lead 45 /lim away safely. And as soon as ^^ he was come, he goeth straightway ^i to him, and saith, Master,32 Master ; ^^ and kissed 46 him. And they laid their hands on him, and took him. 47 And ^* one of them that stood by drew a -^^ sword, and smote 48 a^^ servant of the high priest, and cut 3" off his ear. And Jesus answered and said unto them. Are ye come out, as against a thief,"^^ ^i^h swords and wit/i ^^.sta.ves to take''° me .^ 49 I was daily with you in the temple teaching, and ye took me 50 not: but the Scriptures must ^^ be fulfilled. And they all for- sook him, and fled. 51 And there followed him a certain young man,*^ having a linen cloth cast about /rw^^ naked ^^c^/; and the young men"^ 52 laid"*^ hold on him : And he left the linen cloth, and fled from them *^ naked. ^® that ye enter not ^'^ indeed is willing ^^ saying ^^ i/ie best mithorities read a.g3i\n he came and ^o sleeping ^'^ insert very ^'^ and they knew not ^3 Arise ^'^ begoing 25 behold 26 straightway ^7 ^/^^ ^^j.^ authorities omit great -^ Now 29 omit same ^° when ^1 straightway he came ^2 Qreek Rabbi 23 omit l\l?iS\.e:r {second ti//ie) ^^ But a certain ^^ his 2^ the ^'' took 2^ robber ^^ omit with *° seize ^^ but this is done that the Scriptures might "•2 a certain young man followed with him ^^ him, on his ^* they {according to the best authorities) ^^ lay ^^ the best authorities omit from them On the harmony, see on Matt. xxvi. 31-46. The detailed form of this saying, together with The conversation, recorded in vers. 27-31, took Mark's relation to Peter, suggests that this is place on the way to Gethsemane. Mark in- the exact form in which it was uttered. Peter troduces a new and striking incident (vers. 51, afterwards (ver. 72), and doubtless always called 52). to mind this saying. — To-day. During the twenty- Vers. 27-31. The Way to Gethsemane. four hours, beginning at sundown. — This nighit. In close agreement with Matthew. The words The prediction becomes more specific. — Before 'because of me this night' (ver. 27) should be the cock crow twice. Before the usual time of omitted. In ver. 28, Mark introduces a stronger the second cock-crowing, about three o'clock in word, howbeit, ' notwithstanding ' this scattering, the morning. This was usually called ' cock- you will be gathered again in Galilee. See on crowing' (ciiap. xiii 35). Matt. xxvi. 32. Ver. 31. He spake exceeding vehemently. Ver. 30. That thou, emphatic, ' even thou.' This might be paraphrased : ' he went on repeat- 324 THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 27-52 ing superabundantly.' The correct reading em- phasizes the intensity of the denial. — And in like manner also, etc. These protestations occu- pied some time, probably continuing until they entered Gethsemane. Vers. 32-42. The Agony in Gethsemane. See on Matt. .\.\vi. 36-40 ; comp. especially Luke xxii. 39-46. Ver. ;i^. To be greatly amazed and sore trou- bled. The first expression used by Mark is stronger than that used by Matthew, the second is the same in both Gospels. Ver. 35. The hour might pass away from him. The ' hour ' representing the specific conflict of that hour in the garden. See p. 218. Ver. 36. Abba, Father. Mark gives, not only the substance of the prayer (ver. 35), but some of the words of our Lord. ' Abba ' is the word for ' Father ' in the dialect of that time and coun- try. In explanation Mark adds the Greek word. But before this Gospel was written, ' Abba Father ' came into general use as an address to God (Rom. viii. 15; Gal. iv. 6), probably from our Lord's use of the former word. — All things Old Olive Trees in Gethsemane. are possible unto thee. Peculiar to Mark, and doubtless a part of the very form used. — How- beit, not what I will. The form differs from that of Matthew, and might be paraphrased : ' But, t/ie great question is, not what I will, but what thou wilt.' Ver. 38. The spirit, etc. Precisely as in Mat- thew, though differently translated in the E. V. Ver. 40. And they knew not, etc. Comp. Peter's remark on the Mount of Transfiguration (chap. ix. 6). They could make no reply, either from a sense of their failure, or more probably from physical stupor. Ver. 41. The third time. The third prayer, mentioned in Matt. xxvi. 44, is of course implied here. — It is enough. That is, enough of your watching with me, or seeming to watch with me. Even could you watch, it would no longer avail, the hour is come. A number of other interpreta- tions have been given, but they are open to seri- ous objections. It can scarcely mean, it is enough of sleep ; and it is very improbable that between that permission and this expression sufficient time intervened to allow them to sleep. Some explain it : the conflict is over ; others : he (;'. e., the be- trayer) is still far off. But the former is contrary to usage, and the latter to the context. The single word in the original is therefore well rendered ; ' it is enough.' See further on Matt. xxvi. 45. Ver. 43-52. The Betrayal. See on Matt. 47-56 ; comp. Luke xxii. 47-53 ; John xviii. 3-12. Ver. 43. Straightway. Mark's favorite ex- pression ; the appearance of Judas and his band was sudden. — The scribes. Peculiar to Mark, as in other cases. Ver. 44. Had given them a token. This is brought out more distinctly here than in Mat- thew. The word 'token ' confirms the view that the Roman soldiers had been instructed to obey this sign. — Lead him away safely. Either in such a way as to prevent any attempt at rescue, or ' confidently,' without being afraid of Him. The former is more probable. Ver. 44. Master, ' Rabbi.' This was hypo- critical reverence. At the Passover, Judas used the same word, while the disciples said, ' Lord ' (Matt. xxvi. 25, 22). — Kissed him. The stronger word is here used, as in Matt. xxvi. 49. Ver. 46. Mark omits our Lord's words to Judas. Ver. 47. The stroke of Peter is mentioned most briefly here. Chap. XIV. 27-72.] THE GOSPEL ACCORDING TO MARK. 325 Ver. 51. A certain young man. Not one of had been eaten; others, James the brother of the Apostles, all of whom had fled (ver. 50), but our Lord ; others, the apostle John. The first a disciple. He may have been seized because of theory would account for the insertion of this in- some expression of sympathy, or simply because cident here, with the name suppressed. A few of his strange attire. — Having a linen cloth, years later Mark was living with his mother in Either a sheet or a night-garment, the material Jerusalem (Acts xii. 12), and probably at this alone being definitely mentioned. — On his naked time also. If it was any one well-known to the body. He had just risen from bed, having prob- first readers of the Gospel, it was no doubt the ably been asleep in a house near by, possibly on Evangelist himself. The words ' the young men ' the ' place ' itself. Further all is conjecture. It are to be omitted. may have been Mark himself ; others think it Ver. 52. Naked. Bengel says : ' Modesty was the owner of the garden ; others again that was overcome by fear in this great danger.' The it was a member of the family where the Passover words ' from them ' are to be omitted. ver. 68. Chapter XIV. 53-72. Christ before CaiapJias ; Peter s Denial. 53 A ND they led Jesus away to the high priest: and with him '^ J;fMATT. ■l\ were assembled ^ all the chief priests and the elders and johnxlm^' 54 the scribes. And Peter followed him afar off, *even ^ into the b Comp."' '"^' palace '^ of the high priest : and he sat * with the servants, and 55 "^ warmed^ himself at the fire.^ And ^ the chief priests and all " jo^n xvii the ^ council sought for ^ witness against Jesus to put him to ■^• 56 death ; and found none.^^ For many bare false witness against 57 him, but^i their witness agreed not together. And there arose ^^ 58 certain, and bare false witness against him, saying. We heard him say, '^ I will destroy this temple ^ that is made with hands, 29. 1 . 1 . 10 , T -n 1 •! 1 f 1 • 1 ^ Actsvii.48; and withm ^-^ three days 1 will build another ^ made without xvii. 24 ; Heb. ix. II, c;q hands. But neither ^^ so did their witness agree together. 24. •' ■■^ _ o <-j y2Cor. V. I. 60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing } what is it ivJiicli these wit- 61 ness against thee .-* But he held his peace, and answered noth- ing. s'Again the high priest asked him, and said ^^ unto him, ^ ^XJ'xxii. 62 Art thou the Christ, the Son of the Blessed } And Jesus said, ^"'• I am : and ye shall see the Son of man sitting on '^^ the right 63 hand of power, and coming in^' the clouds of heaven. Then^^ the high priest rent his clothes, and saith, What need we any 64 further ^^ witnesses .'' Ye have heard the blasphemy : what think ye .'' And they all condemned him to be guilty of death. 65 ''And some began to spit on him, and Uo cover his face, and to '^^"et'""' buffet him, and to say unto him. Prophesy : and the servants ^^ ' thervii. s!" did strike him with the palms '^^ of their hands. 66 ''And as Peter was beneath in the palace,^ there cometh one 69-75; lukk ^l of the maids of the high priest : And when she saw ^^ ^ Peter John xviii.' ' & r 16-18,25-27. ^ there come together with him ^ insert within ^ court ^ ^^'^- s-t- * was sitting ^ warming ^ in the light of the fire ■^ Now ^ the whole ^ oi>iit for 1° it not 11 and ^^ stood up '^ in ^* And not even 1^ saith ^^ at ^'^ with ^^ further need have we of 1^ officers ^^ received him with blows {according to the best aiitJiorities) -^ And seeins: 326 THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 53-72 warming himself, she looked upon him, and said,!^ And 22 thou 68 also wast with Jesus of Nazareth.23 g^t he denied, saying, I know not, neither understand I ^^ what thou sayest. And he 69 went out into the porch ; and - the cock crew. And " a ^ maid Z'l^^-^^ill saw him again, and began 26 to say to them that stood by, This 70 is one of them. And he denied it again.2" And a little after,28 they that stood by said again ^^ to Peter, Surely thou art o/ie of them : for thou art ^o a Galilean, and thy speech agreeth thereto?^ yi But he began to curse and to swear, saying, I know not this 72 man of whom ye speak. And ^2 "the second time the cock ^ vers. 30,6s crew. And Peter called to mind the word that ^3 Jesus said unto him. Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. 22 ojf^if And ^^ with the Nazarene, even Jesus 24 I neither know, nor understand "^^ the 26 saw him and began again "" But he again denied it 28 after a little while again ^^ o^nit again ^o ijisert also 81 the best authorities omit and thy speech agreeth thereto. 32 the best atithorities insert straightway ^^ how that On the order of events, see on Matt. xxvi. 57-68. This was the second examination, that before Annas (John xviii. 13, 19, etc.) having oc- curred first. During this second examination the denials of Peter took place. Ver. 53. With him, /. e., the high-priest. Mark mentions the three orders of the Sanhedrin. High-priest. Ver. 54. Wanned himself in the light of the fire. Lit., ' in the light ' (comp. Luke xxii. 55, 56). The open fire in the court gave light, and Peter was recognized by the light of the fire (ver. 67), comp. also John xviii. 15, 16, 18. Ver. 56. Agreed not together ; ' were not equal.' Not necessarily implying contradiction. No two agreed on one point, so as to give the evidence necessary for a legal conviction. Ver. 57. Certain. Matthew, more definitely, ' two.' Ver. 58. We .... I. These words are em- phatic.— Made with hands .... made without hands. Probably our Lord had used these ex- pressions, since, as we nozv understand them, they express so plainly the correct meaning of the saying mentioned in John ii. 19, etc. An al- lusion to Dan. ii. 34, is possible. Ver. 59. Not even so, etc. Even in regard to the statement just made, their evidence varied. Ver. 60. On the questions of the high-priest, see on Matt. xxvi. 62. Ver. 61. The high-priest asked him. Putting Him on oath, according to Matt. xxvi. 63. — The Son of the Blessed, i. e., of God, since the Rabbis used a word of this meaning as the ordinary name for God. It occurs only here in the New Testament. The action of the higli-priest indi- cates that this implied a distinct question : Do you claim, in claiming to be the Messiah ('the Christ'), to be also ' the Son of God.' Ver. 62. I am. Any allusion to the significant name of God : ' I Am ' (Ex. iii. 14), is very im- probable. Comp. ' Thou hast said ' (Matthew). ' From henceforth ' is omitted here. See notes on Matt. xxvi. 64. Vers. 63, 64, are less full than the parallel verses, Matt. xxvi. 65, 66. — Clothes, inner gar- ments, two being sometimes worn by persons of consequence. Ver. 65. Some. Others than the ' ofiicers,' spoken of below. The context (ver. 64) points to members of the Sanhedrin as engaged in this cruelty. — The officers. Probably those who had been by the fire (ver. 54). — Received him with hlows of their hands. The correct reading is thus translated, describing the conduct of the officers when they received Jesus again as their prisoner. Chap. XV. 1-19.] THE GOSPEL ACCORDING TO MARK. 327 Vers. 66-72. Peter's Denial. See on Matt. Ver. 70. And after a little while. About an xxvi. 69-75 (comp. the parallel passages in Luke hour elapsed (Luke xxii. 59). — Again. Notice and John), where the difficulties are treated of. the correct position. — For thou art also. Not, Ver. 66. Beneath. Below the hall where the as Jesus is ; but, in addition to what has been trial took place. — One of the maids. The same said, this is another reason. 'And thy speech,' one mentioned by Matthew and Luke, possibly, etc., was probably inserted from Matthew, but not necessarily the porteress referred to by Ver. 72. Mark repeats the saying of our Lord John. with the same accuracy as in ver. 30. — And when Ver. 67. Thou also wast with the Nazarene, he thought thereon, he wept. Continued weep- even Jesus. 'Nazarene,' used in contempt. ing is implied. The word translated 'thought Ver. 6S. On the different answers, see on thereon' means literally, 'casting on;' then Matthew. — Into the porch, or 'forecourt,' a dif- casting it over, reflecting on it. The calling to ferent word from that used by Matthew, but mind was the momentary act of remembrance referring to the same place. — And the cock crew, occasioned by the crowing of the cock, this the The first or mid-night crow. The insertion of serious and continued reflection on the sin. Other this detail is probably due to Peter's own recol- interpretations are given : ' rushing forth,' /. e., lection. . he threw himself out of the place; 'beginning^ Ver. 69. The maid. Probably the same one, 'continuing,' ' covering his head,' etc. The most but possibly the porteress. On the cause of this fanciful view is: ^casting (his eyes) on'' (Him), second denial, which so soon followed the first, i. e., looking at the Saviour as He passed, see on Matthew. A Chapter XV. 1-19. CJirist before Pilate. The Mockery by the Soldiers. ND straightway in the morning the chief priests held a '^ j'^^f^"!^^^^!!- consultation with the elders and scribes and the whole ^^• council,^ ' and bound Jesus, and carried him away, and ' deliv- ^ Matt, xxvii. 2 ered him ^ to Pilate. ** And Pilate asked him, Art thou the ^ Luke xxiu. ' I ; John King of the Jews } And he answering said ^ unto him. Thou ^MA^^^xxvii 3 sayest it. And the chief priests accused him of many things ; xxul'^'al'sT 4 but he answered nothing.* And Pilate asked him again,° say- J°_"s. ''^'" ing, Answerest thou nothing ^ behold how many things they 5 witness against thee.^ But Jesus yet ^ answered nothing ; ^ so that Pilate marvelled. 6 * Now at that^ feast he released unto them one prisoner, ^j^'^^'^^'y-^^^'^' 7 whomsoever they desired.^*^ And there was one named ^^ Ba- ^j^'jo^;!,' rabbas, zvhich lay'^'^ bound with them that had made insurrec- ^^"'■39;xix t.ion with him,^^ who had committed murder in the insurrec- 8 tion.^* And the multitude crying aloud ^^ began to desire him ^^ 9 to do as he had ever done ^^ unto them. But ^^ Pilate answered them, saying, Will ye that I release unto you the King of the 10 Jews .? For he knew^^ that the chief priests had delivered him 1 1 for envy.-o g^j- []^q chief priests moved the people,^^ that he 12 should rather release Barabbas unto them. And Pilate an- 1 transfer \\e\A. s. cons\Ji\X.2ii\on to this place ^ him up ^ saith ^ the best autlwrities omit but he answered nothing ^ again asked him ^ the best authorities r^a^/ accuse thee of ' no more ^ anything ^ the {or 2) ^° whom they asked of him ^^ the man called -^'^ lying ^^ the best authorities oiiiit with him " in the insurrection had committed murder ^5 the best atithorities read went up and ^^ to ask him " was wont to do ^* And " perceived 20 for envy had delivered him up ^^ stirred up the multitude 328 THE GOSPEL ACCORDING TO MARK. [Chap. XV. 1-19. swered and said again '^ unto them, What will ye then that I 13 shall 23 do 7mto him whom ye call the King of the Jews .? And 14 they cried out again, Crucify him. Then ^^ Pilate said unto them, Why, what evil hath he done t And they cried out the 1 5 more ^4 exceedingly. Crucify him. And so Pilate, willing ^s to content the people,^^ released Barabbas unto them,^^ and deliv- ered Jesus, when he had scourged him, to be crucified. ,,,. . 1111 iii9S-ni y Matt.xxvu. 16 •''And the soldiers led him away into the hall, called ^» Preto- 27-30. 17 rium ; and they call together the whole band. And they clothed 29 him with purple, and platted ^o a crown of thorns, 18 and 31 put it about his headF" And^s began to salute him, Hail, 19 King of the Jews ! And they smote him on the head^* with a reed, and did spit upon him, and bowing their knees worshipped him. 22 the best authorities rm^ answered again and said ^3 ^^at then shall I 24 the best mithorities omit the more ^^ And Pilate wishing 26 multitude "^ unto them Barabbas 28 within the court, which is the 29 clothe ^^ plaiting 31 they ^2 on him ^^ insert they ^* smote his head This account is closely related to that of Mat- thew, but the remorse and suicide of Judas are omitted, and in the narrative of the trial before Pilate some independent details are introduced. Ver. I. The whole council. Comp. Luke xxii. 66-71, where the particulars of this morning meeting are given ; also Luke xxiii. i. Vers. 2-5. See on Matt, xxvii. 11-14. The examination before Herod (Luke xxiii. 8-12) occurred next. — Accuse thee of (ver. 4). The same word as in ver. 3, according to the best authorities. Ver. 6. He released. The original implies habitual action. Ver. 7. With them that had made insurrec- tion, etc. Peculiar to Mark. Barabbas, doubt- less the leader, was one of these insurgents and murderers. Ver. 8. And the multitude went up, /. c, be- fore the residence of Pilate, and began to ask. This picture of the mob in Jerusalem is true to the life. As the day wore on, the crowd col- lected, partly to see the trial, partly to call for the usual release of a prisoner, partly to be in a crowd, as is always the case on festival occasions. Pilate proposed to the rulers the choice between Jesus and Barabbas (Matthew, Luke), but the mob had probably already desired the latter as a political prisoner. Vers. g-14. See on Matt, xxvii. 17-23. Mark's account is much briefer than the other three. In ver. 9 it agrees more closely with John xviii. 39 ; referring however to the first proposal of Pilate, before the message from his wife. Ver. 12 de- scribes the second, ver. 14 the third attempt of Pilate. In ver. 13, again does not mean a rep- etition of the same cry. The cry for the cru- cifixion of Jesus, was the answer to the second attempt of Pilate. Ver. 15. Wishing to content the multitude. The word ' wishing ' points to a decision, a deter- mination, neither a hearty desire, nor a mere per- mission. In Matt. i. 19 the same word is trans- lated ' was minded,' Pilate wanted to release Jesus, but in the dilemma (of his own making) concluded to gratify the mob. On the scourging see on Matt. x.xvii. 26. Ver. 16. Within the court, which is the Pre- torium, or ' palace.' The governor's residence. Ver. 17. With purple. See on Matt, xxvii. 28. Lange : ' The scarlet military cloak no more re- quired to be a real purple, than the crown of thorns required to be a real crown, or the reed a real sceptre ; for the whole transaction was an ironical drama, and such a one, too, that the in- famous abuse might be readily perceived through the pretended glorification. The staff must be a reed, the symbol of impotence ; the crown must injure and pierce the brow ; and so, too, must the purple present the symbol of miserable pretended greatness : and this was done by its being an old camp-mantle.' Ver. iS, 19. See on Matt, xxvii. 29, 30. Chap. XV. 20-41. THE GOSPEL ACCORDING TO MARK. 329 Chapter XV. 20-41. TJie Crucifixion. 20 « A ND when they had mocked him, they took ott the pur- " matt.xxvu. ■^~~^ pie from him,^ and put his own clothes on him,^ and led ^ 21 him out to crucify him. *And they compel one Simon a Cyre- ^ Luke xxHL nian, who passed by/ coming out of ^ the country, the father of 22 Alexander and Rufus,^ to bear his cross. And they bring him unto the place *" Golgotha, which is, being interpreted, '^ The ^J^o^^^^^-j^y- 23 place of a skull.''' And they gave^ him to drink ^ wine mingled -^ 24 with myrrh : but he received it not. And when they had cru- cified him, they parted ^^ his garments, ^^ casting lots upon them, 25 what every man ^- should take. And ^ it was the third hour, « comp. john XIX. 14. 26 and they crucified him. And the superscription of his accusa- 27 tion was written over, THE KING OF THE JEWS. And with him they crucify two thieves ; ^'^ the ^"^ one on his right 28 hand, and the other ^^ on his left. /And the Scripture was f ul- ^ xxfio?"''^ filled, which saith, And he was numbered with the transgres- 29 sors.^^ And they that passed by railed on ^' him, wagging their heads, and saying. Ah, ^ thou that destroyest the temple, and s chap. xiv 30 buildest it in three days. Save thyself, and come down from the 31 cross. Likewise ^^ also the chief priests mocking said among themselves with the scribes, ^^ He saved others ; himself he 32 cannot save. Let ^° Christ the King of Israel descend now^^ from the cross, that we may see and believe. And they that were crucified with him reviled ^ him. 33 And when the sixth hour was come, there was darkness over 34 the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying,'^^ * Eloi, Eloi, lama sabach- ''« psa. xxii. i thani ? which is, being interpreted, My God, my God, why hast 35 thou forsaken me .'' And some of them that stood by, when 36 they heard it, said, Behold, he calleth Elias.^^ *And one ran ' ^^t^johlf and filled ^ a sponge full of vinegar, and ^^ put it on a reed, and "''• ^'^■ gave him to drink, saying. Let alone ; ^^ let us see whether 37 Elias 24 will come ^s to take him down. *And Jesus cried with ^9 ^ ^.f jo^^" xix. 30. ^ from him the purple ^ on him his garments : ^ and they lead * one passing by, Simon of Cyrene, ^ from ^ insert to go with the>n '' Place of a Skull * offered ^ oj/'iit to drink 1'^ the best authorities read And they crucify him and part 11 insert among them ^'^ each ^^ robbers 1* ofnit the ^^ and one ^^ The best authorities omit ver. 28. 1^ reviled ^^ In like manner " mocking him among themselves with the scribes, said 20 insert the ^^ now come down 22 reproached 2^ omit saying '-^ Elijah ^^ filling ^^ omit and 2'' Let be ^^ cometh 29 uttered 330 THE GOSPEL ACCORDING TO MARK. [Chap. 38 a loud voice, and gave up the ghost. 'And the vail of the tem- 39 pie was rent in twain from the top to the bottom. ™And when the centurion, which stood ^o over against him, saw that he so cried out, and ^i gave up the ghost, he said, Truly this man was the Son of God. 40 "There ^2 were also women looking on afar off:^^ among whom was"* Mary Magdalene, and Mary the mother of James 41 " the less ^^ and of Joses, and ^ Salome ; Who also,^^ when he was in Galilee, followed him, and ministered unto him ; and many other women which ^^ came up with him unto Jeru- salem. XV. 20-41. / Luke xxiii. 45- til Matt. xxvu. 54 ; Luke xxiii. 47. n MATT.xxvii. 55,56; Luke xxiii. 49 ; comp. John xix. 25. o Luke xix. 3 / Chap. xvi. I ; comp. Matt, xxvii. 56. 30 who stood by 32 And there 35 little 31 the best authorities oinit cried out, and 33 beholding from afar 34 ^^gyg holV 36 07nit also ^'^ who See on Matthew xxvii. 32-56. Mark's account resembles that of Matthew, but has independent details. Forms of the Cross. Ver. 20. Lead him out, i. e., out of the city, as the other accounts imply. This verse, except the last clause, properly belongs to the last section. Ver. 21. Coming from the country. Lit., ' from the field.' This statement throws no light on the reason why they impressed him for this service, nor upon the question whether it was the regular feast day or not. — The father of Alexander and Bufus. Persons well known to the first readers of this Gospel. As Mark probably wrote in Rome, the ' Rufus ' saluted in Rom. xvi. 13, may be the person here spoken of. But the name was a common one. This ' Alexander,' can scarcely be the man put forward by the Jews at Ephesus (Acts xix. 33), who may or may not be identical with the person mentioned in i Tim. i. 20 ; 2 Tim. iv. 14. Ver. 22. To the place Golgotha. More correctly perhaps : place of Golgotha, answering to Place of a Skull, since Golgotha means 'skull,' and Luke (xxiii. 33) calls the place simply 'skull.' This is an additional reason for supposing that the name was owing to the conical shape of the ground. See on Matt, xxvii. 33. Ver. 23. They offered him, or, ' were giving Him ; ' it was offered merely, not forced upon Him. — Wine mingled with myrrh. See on Matt, xxvii. 34. Ver. 25. And it was the third hour, /. e., nine o'clock in the morning. The last examination before the Jewish rulers took place at daybreak, three hours intervened, during which occurred the examinations before Pilate and Herod. A later hour would scarcely give time for all the incidents up to noon, at which time the darkness began. As death on the cross set in slowly, the period could not have been shorter than from nine o'clock to early evening, before sunset (see ver. 42). The accounts of Matthew and Luke accord with that of Mark in regard to the time of the darkness, and thus support tlie accuracy of this verse. But John (xix. 14) says the final effort of Pilate to release Jesus, was ' about the sixth hour.' 'The third hour' might mean some- time during that watch {i. e., between nine and twelve noon) and 'about the sixth' some time before ; but such an explanation is very unsatis- factory. An error in the text of John is possible, owing to the resemblance between the Greek signs for 3 and 6, but this explanation is not supported by any considerable evidence. A third and the most probable solution is, that John uses the Roman mode of reckoning time, from mid- night to midnight. In other cases (i. 40 ; iv. 6) he certainly uses the common Jewish method from sunrise to sunset. The supposition of a mistake on the part of one of the Evangelists is inadmissible. About the events of such a day these two men could not make a mistake. With memories so correct about such minute details, they could not possibly forget p7-ecisely w/icn Christ was crucified. Some good explanation can be given, even if we are not competent to do so. An apparent discrepancy of such long stand- ing is a proof (i) that there was no collusion be- tween the two writers, if the difference originally existed ; (2) that those who have held these writings as sacred have been very honest, or such an apparent disagreement would have disap- peared long ago. Ver. 26. The king of the Jews. These words are common to all four accounts. Matthew and Mark make prominent the fact that this was the one charge against our I,ord. Ver. 28. This verse (a quotation from Is. liii. 12) is omitted by the oldest manuscripts and re- jected by the latest critics. In Luke xxii. 37, its genuineness is undoubted. Mark rarely quotes prophecies so directly. Ver. 29. Ah. The Greek word is the one used in the ancient games, as a shout of applause ; here it seems to be applied ironically to our Lord. But it might have been an expression of reproach. Chap. XV. 20-47.] THE GOSPEL ACCORDING TO MARK. 331 Ver. 33. The sixth hour. The form of the verse, as well as the connection, shows that our Lord had already hung for some time upon the cross (see ver. 25). Ver. 34. Eloi. This is in the Aramaic dialect then in use. Our Lord probably used the Hebrew form ('Eli') given by Matthew, which more closely resembles the name Elijah. A quotation from the Old Testament would naturally be made in Hebrew. On the meaning of the cry, see on Matt, x.xvii. 46. Ver. 36. Saying, Let be, etc. In Matthew's account, these words are addressed to the man who gave the vinegar, here spoken by him to the others. A sign of accuracy ; such a conversation is natural ; the one addressed by the crowd fling- ing back their own words. ' Let be ' means ' let this suffice,' until we see Elijah coming. The man may have had the passing earnest thought that Elijah might come. But to keep on good terms with the e.vcited jeering rabble, he as- sumes the same tone with them. — To take him down. Matthew : 'to save Him.' The two Evan- gelists give two distinct parts of the same con- versation. Ver. 37. Gave up the ghost, the literal sense here is: 'breathed out,' expired. 'A beautiful substitute for died, which all the Evangelists ap- pear to have avoided' (J. A. Alexander). Ver. 39. The centurion. Mark here and in vers. 44, 45 gives the Latin term, Matthew and Luke the Greek. — Who stood by over against him, i. e., in front of Him ,' watching ' (Matthew) Him. — Saw that he so gave up the ghost. The pe- culiar cry is mainly referred to, hence this was very early inserted, and is retained in the E. V. Mark alone gives prominence to this point, and it is characteristic of his Gospel. ' The Lion of Judah is, even in His departing, a dying lion ' (Lange). On the centurion's language, see on Matt, xxvii. 54. Ver. 40, 41. These verses agree in substance with Matt, xxvii. 55, 56, but the order is different and the other variations throw much light on the questions which have arisen as to the persons mentioned. — Mary, the mother of James the little. Undoubtedly the wife of Alpheus (John xix. 25), hence 'James the little' is the Apostle 'James the son of Alpheus' (chap. iii. 18; Matt. X. 3). We hold that she was not the sister of our Lord's mother (see on Matt. xiii. 55 ; John xix. 25), but that Salome was. An additional reason for this view, and also against the opinion that James the son of Alpheus, here spoken of, is identical with 'James the Lord's brother ' (Gal. i. 19), is to be found in the expression here used : ' James the little.' This may refer either to his age or his stature, probably the latter ; but in any case it is used to distinguish him. James the son of Zebedee had been put to death many years before this Gospel was written (Acts xii. 2), and the readers of this Gospel would need this term only to distinguish this person from James the Just, the brother of our Lord, who was well- known throughout the early church, and the author of the General Epistle of James. — Joses. Against the view that this too was one of the Lord's brothers (Matt. xiii. 55, Mark vi. 3) is the fact that his name occurs here twice (vers. 40, 47) to distinguish this Mary, when according to the theory we oppose, two other brothers (Judas and Simon), who are thus assumed to be Apostles, are not mentioned. Mary the mother of our Lord had probably been conducted away by John before this time (see Matt, xxvii. 56; John xix. 27). 42 43 "A^ Chapter XV. 42-47. The Burial. ND now when the even ^ was come, because it was the preparation,^ that is, the day before the sabbath, Jo- seph 3 of Arimathea, an * honourable counsellor,^ which also ''waited^ for the kingdom of God, came,*^ and went in boldly^ 44 unto Pilate, and craved ^ the body of Jesus. And Pilate mar- velled if he were already dead : and calling unto him ^ the centurion, he asked him whether he had been any while dead. 45 And when he knew it^ of the centurion, he gave the body ^^ 46 to Joseph. And he bought fine Unen,!^ and took ^^ him down, and ^3 wrapped 1^ him in the linen,^^ and laid him in a sepul- chre ^^ which was ^^ hewn out of a rock, and rolled a stone unto ^s the door of the sepulchre. ^^ And Mary Magdalene and * Mary the mother of Joses beheld where he was laid. 1 when evening was now come ^ Preparation 3 there came Joseph * councillor ^ who also himself was waiting 6 omit came '' and he boldly went in ^ begged 9 learned it ^° granted the corpse " a linen cloth 12 taking ^^ omit and ' " wound ^^ insert cloth 16 tomb " had been " against 47 a Matt. xxvii. 57-61 1 Luke xxiii. 50-56; John xix. 3S-42. b Acts xiii. 50 xvii. 12. c Luke ii 25, 38. d Ver. 39 e Chap. xvi. i 332 THE GOSPEL ACCORDING TO MARK. [Chap. XVI. i-8. This section contains some minor incidents omitted in all the parallel accounts. Vcr. 42. The Preparation. C'omp. Matt, xxvii. 62. — The day before the Sabbath, /. e., Friday. Joseph and the Jews (John xix. 31) desired 'that the bodies should not remain upon the cross on the Sabbath.' The Sabbath of the festival week was, as usual in such cases, a ' high day ' (John xi.x. 31). Ver. 43. An honourable councillor. A mem- ber of the Sanhedrin (comp. Luke xxiii. 51). ' Honorable ' here means noble in station. — Who also himself was, etc. He e.xpected the Messiah, and had been a secret disciple of Jesus (John xix. 38). — Came. Literally, having come, i. e., to the scene of the crucifixion (Matt, xxvii. 57). — He had probably seen the breaking of the legs of the other two, and was aware of the request of the Jews that the bodies should be taken down. If he would pay this tribute of respect to one whom he had followed in secret, he must quickly and publicly take this step. — And he boldly went in. The decisive act which marked the change from a secret to an open discipleship. Ver. 44. And Pilate marvelled. Not at the request, but : if he were already dead. This shows there was something unusual in this case of crucifixion. Pilate had already given orders to have the legs of the crucified broken and the bodies taken down. The first part of the order had been carried out, but our Lord was already dead. The two other bodies were probably taken down at once, but Joseph, appearing at Golgotha (as Matthew and Mark state) made known to the soldiers his purpose ; hence they left the body of Jesus on the cross, perhaps going with Joseph to Pilate, in the expectation that his request (as that of a rich and influential man) would be granted. The sudden announcement of the rapid death of this Person, in whom he had been so interested that day, amazed him, and led to his inquiry of the centurion. Ver. 45. Granted the corpse to Joseph. Pre- sented it to him. The position of Joseph seems to have occasioned this ready compliance, though Pilate was doubtless glad to hear that Jesus was dead and lO h^ve Him buried. Ver. 46. And he bought a linen cloth. It has been argued from this purchase that the day was 'not the first day of unleavened bread, which was one of sabbatical sanctity,' but in Lev. xxiii. 7, labor alone was forbidden on that day. That the tomb belonged to Joseph is implied here, that it was new is omitted by Mark alone. Ver. 47. Mary the mother of Joses. The same person mentioned in ver. 40. — Beheld, lit. , ' were beholding,' a continued action. Matt, xxvii. 61 : ' sitting over against the sepulchre.' — Where he was laid. Luke (xxiii. 55), although mentioning the Galilean women mote generally, says : ' and how His body was laid.' Evidently the inspec- tion was with a view to mark the spot, for the future anointing ; but affection made these two linger. The original indicates that they came after the burial, entering without hesitation the garden of the rich councillor. The two mem- bers of the Sanhedrin (Joseph and Nicodemus ; John xix. 38, 39) were still probably there. The company was a singular one, but a type of the Christian congregations collected together by the death of Christ. — Salome was absent. If she were the sister of our Lord's mother, she should go to comfort her mourning sister, who had prob- ably left the scene of the crucifixion under the conduct of John some time before. Their tem- porary residence would be in the same place (John xix. 27). An incidental hint of accuracy and truthfulness. Chapter XVI. i-8. The Women at tJie Tomb of the Risen Lord. 1 " A ND when the sabbath was past, * Mary Magdalene, and "■ ■LX. <^ Mary the mother of James, and '^ Salome, had ^ * bought 2 sweet 2 spices, that they might come and anoint him. And f very early in the morning,^ the* first day of the week, they f 3 came unto the sepulchre" at the rising of the sun.^ And they said" among themselves, Who shall roll us away •''the stone/ 4 from the door of the sepulchre } ^ And when they looked, they saw 9 that the stone was rolled away : ^*^ for it was very ^^ great. 5 And ^ entering into the sepulchre,^ they saw a young man ^ sitting on the right side, clothed in '' a long white garment ; ^^ '* 6 and they were affrighted.^^ And he saith unto them, Be not affrighted : ^^ ye seek Jesus of Nazareth, which was " crucified : Matt. xxviii. 1-8 ; Luke xxiv. i-io. John XX. I. Chap. XV. 47. Chap. XV. 40. Luke xxiii. 56; John xix. 40. Chap. XV. 46. Comp. John XX. II, 13. Rev. vi. II ; vii. g. ^ 07nit had * on the ■' were saying ® And looking up they see ^^ exceeding; ^ otnii sweet ^ come to the tomb " the Nazarene, who hath been * oviit in the morning ^ when the sun was risen ^ tomb ^^ The best authorities read\s rolled back ^^ a white robe ^^ amazed Chap. XVI. i-8.] THE GOSPEL ACCORDING TO MARK. 333 he is risen ; he is not here : behold the place where they laid 7 him. But go your way,^^ tell his disciples and Peter that * he ' ^^^p- '''^■ goeth before you into Galilee : there shall ye see him, as he 8 said unto you. And they went out quickly,^^ and fled from the sepulchre ; ^ for they trembled and were amazed : ^" neither said they any thing to any ina7i ; ^^ for they were afraid. ^^ 0}>iit your way 1® The best authorities omit quickly ^■^ for trembling and astonishment possessed them 1* and they said nothing to any one On the Resurrection and order of Appearances, see pp. 239, 240. This section does not tell of any appearance, and shows the usual indepen- dence in the story of the visit to the tomb. Ver. I. When the Sabbath was past. After sunset on Saturday. — Bought spices. Luke xxiii. 56 does not necessarily imply that the prep- aration of spices took place on Friday, before the beginning of the Sabbath. Even if most of the women began the preparations at that time, these three were not thus engaged. The two Maries sat over against the sepulchre late on Friday (Matthew), and Salome had probably rejoined her sister Mary. (See on chap. xv. 47.) The resting on the Sabbath is expressly affirmed by Luke. — Anoint him. Nicodemus (John xix. 39, 40) had done this in a necessarily hasty manner. See on Matt, xxvii. 59. Ver. 2. Very early. In the East this would mean before sunrise, as the other accounts show. The anxious women would go to the tomb as soon as possible. — When the sun was risen. This may be taken literally as referring to the time when they reached the tomb, or less exactly ' when the sun was about to rise.' Ver. 3. Who shall roll, etc. ? A natural and graphic touch in the narrative. The Lord had removed the difficulty, before it was actually encountered. Ver. 4. Looking up. They may have been looking down before, absorbed in their conversa- tion ; the tomb was probably above them, cut horizontally in the face of the rock at a slight elevation. — They see that the stone is rolled back. Possibly 'rolled up,' as if it had rested in a hollow at the door of the tomb. — For it was exceeding great. This does not mean that the greatness of the stone was the reason of their anxiety and questioning, although this was doubtless true, but that its size enabled them to notice the position even in the early morning. A vivid touch pe- culiar to Mark. An angel had removed it (Matt, xxviii. 2). Ver. 5. And entering into the tomb. That it was of great size is evident. This entrance, as we think, took place after an interval, during which the three separated, after the angelic message mentioned in Matt, xxviii. 2-7, the two Maries returning with the other women and entering the tomb. On the other intervening events, see notes on Matthew, p. 240. — A young man. Mark thus vividly describes an angel. Luke speaks of ' two men,' afterwards referring to them as 'angels' (xxiv. 23). Mark describes the first impression as the women went in. Luke is more general, but it is not probable that he joins the two angels spoken of separately by Matthew and Mark. For according to John, Mary Magdalene saw two angels sitting in the tomb, and this was probably before the entrance of these women. — Sitting on the right side. Compare John xx. 12, which refers to a differ- ent occasion. Also, Luke xxiv. 4 (see notes there), which tells of the same occurrence within the tomb, but less definitely. Peter and John had already been there and seen no angel (John xx. 3-S). The mission of the angels was to com- fort and" instruct the disciples, not to perplex them and us by the mysterious disappearances and reappearances which some other explanations suggest. — White robe. A supernatural bright ness may be implied, as in chap. ix. 3. Comp. Matt, xxviii. 3; Luke xxiv. 4. — And they were amazed. As was natural, even if there had been a previous appearance of angels. Ver. 6. Be not amazed. This is probably not identical with the message in Matt, xxviii. 5-7, given outside the tomb, but a second one (re- ported bv Luke also), which is, however, sub- stantially a repetition of the previous one. Ver. 7. But. Emphatic : instead of lingering here, go tell, etc. — And Peter. A spedal token of love to thi^ one \A\o had denied Him, and a rec- ognition of his prominence among his equals. — Into Galilee. Comp. Luke xxiv. 6, 7. The ques- tion : 'Why seek ye the living,' etc., probably pre- ceded the words : He is risen (ver. 6). — As he said to you. Chap. xiv. 28 ; see on Matt, xxviii. 7. Ver. S. And fled from the tomb. In a tumult of excitement. — For trembling and astonishment possessed them. This was the reason of their flee- ing. — And they said nothing to any one ; for they were afraid. Matthew twice (xxviii. S, 11) speaks of their going to deliver the message, hence some explain this clause : they told no one by tlie way. But Mark's words mean that they did not, immediately at least, deliver the message. The ' fear ' spoken of by Matthew is made prom- inent here ; joined with the fright from what they had seen was a fear that their reports would be (as they actually were) deemed ' idle tales ' by the disciples (Luke xxiv. 11). In this state of inde- cision, as they ran back, the Lord meets them (Matt, xxviii. 9, 10), overcomes their fear ('Be not afraid,' He says), and they go on with the message, now coming from the Lord Himself. The remarkable events of that day produced mingled and indeed confused emotions. To that of fear and indecision, Mark gives prominence. Even these faithful women were full of doubt : a fact that upsets all theories resembhng the Jew- ish falsehood, mentioned by Matthew. Strangest of all, however, would be the sudden ending of the Gospel at this point of indecision. See next section. 334 THE GOSPEL ACCORDING TO MARK. [Chap. XVI. 9-20. Chapter XVI, 9-20. Appearances of the Risen Lord ; the Ascension ; Conclicsion. 9 "V TOW when Jesus^ was risen early the ^ first day of the | J°'^^;;?=|;4 1>I week, «he appeared first to Mary Magdalene, *out of ^ ^ ]°|5;; ^^^-s. 10 whom he had cast seven devils.* ^;z^ <^ she ^ went and told ^ ^;;''^ "''^• them that had been with him, ''as they mourned and wept. -^ joh„ ^[ ^^ 11 And they, when they had heard that he was alive, and had been ^ Lukeix.29. seen of her, ^ believed not.*^ \ 13" ^ '""''' 12 After that ^•'' he appeared^ in ^another form ''unto two of ' ssVs'"'!''" a- 1 Aii*^ Luke xxiv. 13 them, as they walked, and went ^ mto the country. 'And they 36;johnxx. t . '9) 26; I went ^'^ and told it unto the residue : ^^ neither believed they Cor. xv. 5. •' I Matt.xix. 8; them.^2 ^'i^'p- ''• 3- m Vers, ii, 13. 14 Afterward ^^ ■'' he appeared ^ * unto the eleven ^* as they sat at « Man. ~ ^ ■■■ -' xxvni. 19. meat, and ^^ upbraided them with their unbelief and ' hardness ° c°i- J- ^:. ' r P Rom. viu. of heart, because ™ they believed not them which ^^ had seen ^^^-j^^^ ;;; ^g 15 him after he was risen. And he said unto them, " Go ye into ^ j^^hn ;;; ^ . 16 all the world, and "preach the gospel *to every creature.^'^ ''He ^ ^PeJuLzi. that believeth and is *■ baptized * shall be saved ; but ' he that ^ ^^^'^hess. h. 17 believeth not shall be damned. ^^ And these signs shall follow " ^uke'x^' if;' them that believe ; "In my name shall they cast out devils ; ^^ ^\A.^\\vl 18 "they shall speak with new tongues ; "'They shall take up ser- z; Ac'ts'^u.' 4^;' pents ; and^^ if they drink any deadly thing, it shall not ^^ hurt 5'; I'cor.' them; ^ they shall lay hands-on the sick, and they shall re- 30; xii'i. i'; XIV 2, 4, etc. cover. '"> Luke X. 19 ; Acts xxviii. 19 So then ^ after the Lord ^^ had spoken unto them, he^* "was 3-s- . ■^ _ _ ^ _ X Acts IX. 12, received up into heaven, and *sat on ''^^ the right hand of God. i7;seechap. 20 And they went forth, and preached every where, "^ the Lord ^ ^^'^^^^-^/j?' working with //z^;«, and confirming '^ the word "with signs fol- ^^■{j'"^^^' lowing.26 Amen. l^^. 51 ; Acts i. •^ he 2 on the ^ from * cast out seven demons ^ Ac^svii. 55; ^ She ^ disbelieved '^ And after these things Rom. viii. ' 8 was manifested ^ on their way ^^ inserl ii\v2.y " rest ^^: ^^^■^(■ 12 and them also they believed not ^^ And afterward i°'Heb.' i"' " zV^j^r/ themselves i^ insert \\t 1^ that 3;viii..i;x. i'' the whole creation is disbelieveth shall be condemned J Pet^iii.22. 13 demons 20 gygn 21 j^ no wise 22 ^^g ^^n See iMatt. 23 the best authorities read the Lord Jesus, after he ^\'^-' 94 • , 1 -^ ' nc , <^ Heb. u.3,4. ^'^ omit he 25 sat down at ^Chap.iv.14; 28 by the signs that followed Luke i. 2 e Acts V. 12 ; xiv. 3. The genuineness of vers. 9-20. This has scripts it is indicated that the passage is doubt- been greatly doubted for the following reasons : ful. (2.) In the times of Jerome (d. 419), accord- (l.) They are not found in the two oldest and ing to the testimony of some Church Fathers, best _ manuscripts of the New Testament (the the passage was wanting in most copies. (3.) Smaitic and the Vatican) ; but in one of them The section contains no less than twenty words (the Vatican) there is a column left blank after and expressions not found elsewhere in Mark's ver. 8, and the words : ' According to Mark,' Gospel, and has a compendious and supplement- while in every other instance the ne.xt book be- ary character, gins on the next column. In some other manu- But on the other hand some of the earliest Chap. XVI. 9-20.] THE GOSPEL ACCORDING TO MARK. 335 Fathers recognized it as part of Mark's Gospel. Especially Irenaeus (t 202), who lived more than two hundred years before Jerome and was a pupil of Polycarp (the pupil of John), quotes ver. 20, word for word, as the conclusion of the Gospel. The close of ver. 8 is very abrupt in the Greek, and cannot be the proper conclusion of the Gospel. Even those who reject this sec- tion think that some other conclusion must have existed, which has been lost. The omissions in the early manuscripts (fourth century) can be ac- counted for. The Fathers state, that the Roman Christians were very anxious to obtain Mark's Gospel. An incomplete copy (as Lange sug- gests) might have got into circulation, which would find favor in the fourth century, because it omitted the unbelief of the Apostles. It is possible that it was written by Mark, but later than the Gospel itself. There are other conjec- tures, namely, that the last leaf of the original Gospel was early lost, that the section was erased because it was supposed to be inconsistent with the other Gospels. The best writers admit the great antiquity of the section, even if written by another hand than that of Mark. Its statements are undoubtedly authentic. Contents. Three appearances of our Lord are here mentioned: (i.) To Mary Magdalene ; (2.) To the two on the way to Emmaus ; (3.) To the eleven (on the same day or a week later). The date of the discourse which is added (vers. 15-18) cannot be determined. The whole chapter emphasizes the slowness of the disciples to be- lieve in the Resurrection, gives the steps by which their disbelief was overcome, tells of the great commission (vers. 15-18), and closes with a brief statement of the Ascension (ver. ig) and the subsequent activity (ver. 20). Ver. 9. On the first day, etc. Not the same expression as in ver. 2. The emphatic repetition suggests that the readers knew the sacreclness of 'the first day' among Christians. — Appeared first. See p. 240, and the full account of John (.XX. 14-17). — From whom he had cast out seven demons. See Luke viii. 2. This fact has not been previously stated in this Gospel, and this is an argument in favor of the genuineness of this section. Here, where Mary Magdalene is men- tioned alone, was the most appropriate place for this description. The first manifestation of our Lorcl's victory over the grave was made to one in whom He had won such a victory over Satan. Ver. ID. She went and told. Comp. John xx. 18. Emphasis seems to rest on the word ' she ; ' she was the first to tell them, the others probably returning later, after they had seen the Lord on the way (Matt, xxviii. 9). — Them that had been with him. An unusual expression for ' disciples,' probably including the whole company of His followers. — As they mourned and wept. A nat- ural touch, showing how little they anticipated His resurrection. Ver. 1 1 . Had been seen of her. Another ex- pression peculiar to this section. But ' new facts, new words.' — Disbelieved. A different form from ' believed not ' (ver. 12). Comp. Luke xxiv. 11. Their disbelief has been overruled for good ; it furnishes abundant proof that they did not invent the story of the resurrection. Ver. 12. After these things. This expression, peculiar to this section, marks definitely a second appearance, after the 'first' (ver. 9). The ap- pearance to Peter is not mentioned ; the author is emphasizing the unbelief of the eleven, so that he chooses a revelation to two, not of their num- ber. — Was manifested ( a different word from that used in ver. 9), etc. See Luke xxiv. 13-35, where this manifestation is narrated with rich- ness of detail. — In another form, so that they did not recognize Him. Luke says : ' their eyes were holden.' But there was some actual differ- ence in the bodily appearance of our Lord. — Two of them, of the disciples in the wider sense (vers. ID, II). — As they walked, to Emmaus. The manifestation took place at the close of the walk, but this is the language of brevity. Had the account been more explicit, a captious crit- icism would have asserted that this verse was copied from Luke. Ver. 13. They. Emphatic, giving prominence to these successive messages. — The rest, i. fe Ver. 58. great in the sight of the Lord, and 'shall drink neither wine ^ Num. vi. 3; nor strong drink ; ^^ and he shall be filled with the Holy Ghost, 4;ch.vii. 16 '"even from his mother's womb. "And many of the children of '"JaT'L/s! 17 Israel shall he turn to the Lord their God. "And he shall go "g^^'- '"■ ^' before him ^^ in the spirit and power of Elias,^^ to turn the " Matt.^xi.n; hearts of the fathers to the children, and the disobedient to the wisdom of the just ; to make ready a people prepared for the Lord.i* 18 And Zacharias said unto the angel, ^ Whereby shall I know / Gen. xvii this .-• for I am an old man, and my wife well stricken in years. ^° IQ And the angel answering said unto him, I am ^Gabriel, that ? ^an. viii. ■^ , ^ ^ ' 16; IX. 21, stand in the presence of God ; and am sent to speak unto thee, t^'-^^ ... ^ ' -^ ' Matt, xviii. 20 and to shew^*^ thee these glad tidings. And, behold, ''thou 1°; Heb.i. shalt be dumb,^" and not able to speak, until the day that these '' f^if,fl things shall be performed,^^ because thou believest not ^^ my 21 words, which shall be fulfilled in their season. And the people waited 2° for Zacharias, and marvelled that^^ he tarried so long^^ 22 in the temple. And when he came out, he could not speak unto them : and they perceived that he had seen a vision in the temple ; for he beckoned ^^ unto them, and remained speechless. 23 And it came to pass, that, as soon as ^^ « the days of his minis- s See 2 Kings , „- , '^i- 5 ; 1 Chr. tration were accomplished,-*^ he departed to his own house.-*^ «• 25- 24 And after those ^' days his wife Elisabeth conceived, and ^^ 25 hid herself five months, saying. Thus hath the Lord dealt with-^ me in the days wherein he looked on me, to '^ take away niy '' ^'^."j^';^- ^ . reproach among men. ''^- '• 4- ^o And Zacharias was troubled when he saw hitn 1^ Greek sikera ^'^ before hi?n in his presence ^^ Elijah " for the Lord a prepared people ^^ Qj-eek advanced in her days 16 bring i' silent !» come to pass ^^ didst not believe 20 were waiting 21 ^^,|.,i]g 22 ^^^if g^ jqj^^ -3 was making signs 24 when 25 fulfilled 26 unto his house 27 these 28 iji^eri she 29 ^jQ^e unto Contents. Chaps, i. and ii. forming the pst style, and hence have been supposed by many to fart of the Gospel, narrate ' the miraculous birth be mainly translations from some document orig- and normal development of the Son of Man.' inally existing in the dialect of Palestine. On Chap. i. tells of events preceding the birth of the poetical compositions, see below. The ob- Christ, namely, the announcement of the birth of jections to this part of the narrative have arisen John (vers. 5-25); the announcement of the birth mainly from prejudice against the remarkable of the Messiah (vers. 26-38); the visit of Mary facts it states. Yet the wonderful Persoit of the to Elizabeth (vers. 39-56); the birth of John historical C/^w/, is the best and only satisfactory (vers. 57-80). Both chapters are Hebraistic in explanation of these remarkable antecedents. All 340 THE GOSPEL ACCORDING TO LUKE. [Chap. L 5-25. other explanations leave the historical problem greater than ever. Ver. 5. In the days of Herod. See on Matt, ii. I. — A certain priest. Not the high-priest. — Zacharias, /. e., ' the Lord remembers.' — Of the course of Abijah. The eighth of the twenty-four classes, into which the descendants of Eleazar and Ithamar, the sons of Aaron, were divided (i Chron. xxiv. ). Each of these ministered in the temple for one week, from the days of Solomon until the destruction of the first temple, and from the restoration of the courses by Judas Macca- baeus until the final destruction of Jerusalem by Titus. In the latter period the names and order of the courses were preserved, but not the de- scent. At the destruction of the temple by the Romans, the course in waiting was that of Jehoi- arib (the first), and date was the 9th day of the Jewish month Ab. But these data do not deter- mine the date of the occurrence before us, since each course must serve at least twice in a year, and 'after those days' (ver. 24) is indefinite. — Elisabeth, i. e., ' God's oath.' The wife of Aaron bore the same name (Ex. vi. 23 : ' Elisheba'). Ver. 6. Righteous before God. Not outwardly, but really, pious. — Commandments and ordi- nances. The former probably refers to special commandments, the latter, as its derivation hints, to that by which God defines what is ' righteous ' for men. — Blameless. The full sense may be thus expressed: 'walking,' etc. — so that they were ' blameless.' They were ' saints ' after the Old Testament pattern. The promise made to Abraham (Gen. xxii. 18) was about to be fulfilled, and the first revelation was made to one of the Abrahamic character. Ver. 7. Well stricken in years (Greek, 'ad- vanced in their days '). A translation in quaint old English of the Hebrew phrase used in Gen. xviii. 1 1 . See that passage, which presents the similar case of Abraham and Sarah. Ver. 8. Served as priest, is more simple than the paraphrase of the E. V. The words used here and in ver. 9 are not the same. — In the order of his course, i. e., during the week his course served in the temple. Ver. 9. According to the custom of the priest- hood. To be joined with what follows, not with what precedes. The ' custom ' was to assign by lot for each day the various parts of the service to the priests of the course on duty for the week. The most honorable office, which fell to Zacharias on this occasion, was allotted to the same person but once, i. e., for one day during the week of service. — To enter into the temple of the Lord, i. e., ' the holy place.' Beyond this only the high- priest could go. — And burn incense. At the time of the morning and of the evening sacrifice. The sacrifice was offered on the great attar of burnt- offering, which stood outside in the court of the priests. One priest took fire from this altar to the altar of incense, and then left the priest, whose duty it was to burn incense, alone in the holy place; the latter (Zacharias in this case), at a signal from the priest presiding at the sacrifice, kindled the incense. Ver. 10. Were praying. The smoke of the incense was symbolical of acceptable prayer ris- ing to God ; comp. Ps. cxli. 2 ; Rev. v. 8 ;' viii. 3, 4. It was the custom to pray without, i. e., in the courts of the men and women, at the hour of incense, i. e., while it was burnt. This was prob- ably at the time of the morning sacrifice, as the allotment seems to have just occurred. Josephus tells of a vision to John Hyrcanus, the high- priest, while offering incense. Ver. II. Appeared to him. An actual angelic appearance. The pious priest, engaged in this high duty, alone in the holiest spot into which he could enter, at the most sacred moment, would be in a state of religious susceptibility ; but the revelation itself came from without, from a per- sonal spirit sent by God. The presence of an- gels in the place dedicated to God, even at such a time of corruption, is suggestive. — On the right side of the altar of incense. Probably on the right of Zacharias : the right side (comp. Matt. XXV. 33), indicative of a blessing, was in this case the north side of the altar, where the table of the shew-bread stood. ' The temple, so often the scene of the manifestation of the glory of the Lord, becomes again the centre, whence the first rays of light secretly break through the darkness.' Ver. 12. Fear fell upon him. This fear was natural, for angelic revelations had not occurred for centuries. Ver. 13. For thy prayer is heard. The doubt of Zacharias (ver. 18) indicates that he had ceased to pray for a son. The prayer was doubt- less a Messianic one, even if he still cherished some hope of a son in his old age. The answer includes both the public and private blessing. The Messiah will appear in his days, and the forerunner promised of old (Mai. iv.) shall be his son. — John, 'God graciously gave.' Comp. 2 Kings XXV. 23 ; 2 Chron. xvii. 15 ; xxiii. i ; xxviii. 12; Neh. vi. 18; xii. 13; where the Hebrew name occurs in diiferent forms. See on Matt, iii. I. Ver. 14. Many, etc. The promise was not for the father alone ; hence the prayer was probably general. Ver. 1 5. He shall be great in the sight of the Lord. Spiritual, not temporal, greatness is prom- ised. — Neither wine nor strong drink. ' Sikera,' the Greek word here used, refers to liquors of an intoxicating character, not prepared from grapes. He was to be a Nazarite (see Num. vi.). Such vows were not unusual in New Testament times (see Acts xxi. 24). John ranks with Isaac, as a son begotten in old age ; with Samson and Sam- uel, as granted to the barren in answer to prayer, and as a Nazarite (comp. Judges xiii. 5 ; i Sam. i. 12). — Filled with the Holy Ghost, not with wine (comp. Eph. v. 18). — Even from his moth- er's womb. ' From his very birth,' hence the Holy Spirit may work in and on infants. Ver. 16. To the Lord their God. Not to Christ, but to God. A prediction of John's ministry, as preparatory and reformatory, — the baptism of repentance. .See on Matt. iii. i. Ver. 17. Before him in his presence. ' Go be- fore' implies the coming of the Messiah, but ' in his presence ' refers to ' the Lord their God.' — In the spirit and power of Elijah. An evident allusion to Mai. iii. i ; iv. 5, 6. See on Matt. .xi. 14; xvii. II. — To turn the hearts of the fathers to the children. Parental affection had grown cold amidst the moral corruption ; the reformer would strengthen these ties. This is better than the explanation : ' to restore to the children the devout disposition of their fathers.' True ref- ormation strengthens family ties. This is the principle, prophesied by the" last Old Testament prophet, announced by an angel in the first ray Chap, I. 5-38.] THE GOSPEL ACCORDING TO LUKE. 341 of light ushering in the New Dispensation, ful- filled in John's ministry, in the whole history of Christianity. Whatever weakens family ties cannot be 'reform.' — And the disobedient; im- moral, in contrast with ' just.' — To the wisdom of the just. Lit., ' in the wisdom.' This is the sphere in which the results will occur : some take ' in ' as meaning ' by,' but this is less usual. — To make ready for the Lord, i. e., for God. A preparation for the coming of the Messiah is undoubtedly meant, but the thought of God's ap- pearing when the Messiah appeared underlies the prediction. — A prepared people. Not the people of Israel, but a people prepared out of Israel. Ver. 18. Whereby shall I know this ? What is the sign according to which I may know this. Comp. Abraham's question. Gen. xv. 8, but no- tice that in Abraham's case faith was strong (Gen. XV. 6 ; Rom. iv. 19), while here the unbe- lief of Zacharias appears in the sign given him and in what follows : For I am an old man. Le- vites could serve up to the age of fifty years (Num. iv. 3 ; viii. 24); but there was no such limitation in the case of priests. Ver. 19. I am Gabriel; comp. Dan. viii. 16; ix. 21. ' Man of God.' — That stand in the pres- ence of God. One of the chief angels (archan- gels) nearest to God. According to Tobit xii. 15, there were seven such. Comp. Rev. viii. 2. The Rabbins say,, that the names of the angels were brought from Babylon by the Jews, but this does not prove that the belief in them, or in their rank, was derived from heathenism. Comp. Josh. V. 13-15. The name was known to Zacharias from the book of Daniel, and is announced by Gabriel to assert his authority. — To bring thee these glad tidings. The message was a gospel message. Ver. 20. Thou shalt be silent. The next clause tells why. — And not able to speak. 'Dumb' (E. V.) seems equivalent to ' not able to speak ; ' but the effect is mentioned first, then the cause. This dumbness was miraculous. — Because thou didst not believe. The sign was also a punish- ment, and a deserved one. Abraham and Sarah went unpunished in a similar case. But Abraham had faith, and Sarah's subsequent troubles may have been punitive. As the coming of the Mes- siah drew nigh, the demand iox faith was greater ; the great condition of the new covenant was thus emphasized. The punishment doubtless became a healing medicine for the soul of Zacharias, thus constrained to silent reflection. — "Which shall be, etc. An assertion of the truthfulness of angelic messages in general, and a justification of the punishment of the priest's unbelief when an angel spoke to him in the holy place. Ver. 21. Were waiting for Zacharias, etc. They would wait, not for him to pronovmce the blessing, for this was the office of the other priest, who carried the fire into the holy place (see ver. 9) ; but because it was usual. — Mar- velled, etc. Their wonder was both at and during his unusual stay. The brief stay of the priest is said to have been occasioned by ' the fear that the people who were without might imagine that any vengeance had been inflicted on him for some informality ; — as he was considered the representative of the people' (Alford). Ver. 22. They perceived. They probably asked why he had remained so long, and at once found that he was both deaf (ver. 62) and dumb, as the word ' speechless ' implies. From this they inferred that he had seen a vision in the temple, which was confirmed by Zacharias him- self ; for he (on his part, in response) was mak- ing sig^S to them, doubtless trying to hint what had happened. ' When the voice of the preacher (Is. xl.) is announced, the priesthood of the Old Testament becomes silent' (Chemnitz), or can, at best, only make signs. Ver. 23. When the days of his ministration were fulfilled. He continued to serve until the week of service expired. He did not feel him- self absolved from his duty by his affliction. Ver. 24. And after these days. Probably im- mediately after. — Hid herself five months, /. e., the first five months of her pregnancy. Ver. 25. Thus hath the Lord, etc. This sug- gests the reason she hid herself. Since God had graciously removed her barrenness, she would leave it to Him to make this mercy manifest to others, and thus to take away her reproach among men. But she doubtless thus sought greater opportunity for devotion. The connec- tion between her retirement and John's solitary life cannot be altogether overlooked. The views that she hid herself from shame, or to avoid de- filement, or as a measure of bodily precaution, or to wait until it was certain, or from unbelief, are incorrect. In comparing this story with the similar one of Abraham and Sarah, we must emphasize the difference. In the O. T. narrative, it is the man who is strong in faith, the woman who is weak ; here the reverse is true. In the case of Mary this becomes still more prominent. The blessing on women, especially as mothers, appears thus early in the story of the ' seed of the woman.' (Comp. Gen. iii. 15.) Chapter I. 26-38. The Aiimmciation ; the Miraculous Conception. AND ^ in the " sixth month the angel * Gabriel was sent from « Comp. ver. God unto a city of Galilee, named *" Nazareth, ** To a^ver-/?.- -' ' ' c Matt. II. 23 virgin espoused^ to a man whose name was Joseph, of the '^ j^^'"- >• '* 28 house of David ; and the virgin's name %vas Mary. And the angel ^ came in unto her, and said, 1 Now 2 betrothed ^ he 26 27 e Comp. Dan. ix. 23 ; X 19. / Judg. vi. 12. 342 THE GOSPEL ACCORDING TO LUKE. [Chap. L 26-38. «Hail, thou that art highly favored, ''The Lord is with thee : Blessed art thou among women. * 29 And° when she sz-v^ him,^ ^ she was^ troubled at his saying,^ ver. 12. and cast in her mind what manner of salutation this should ^ be. 30 And the angel said unto her, Fear not, Mary : for thou hast 31 found favour with God. '•And, behold, thou shalt conceive '^'^^]^^^/-^'ll thv womb, and bring forth a son, and 'shalt call his name (Ch.ii.2.. J . ' ^ k Mark v. 7. 32 JESUS. He shall be great, ^' and shall be called the Son of ^ ^ sam. vii^. the Highest;^ and 'the Lord God shall give unto him the ^f^fj'-g"'. 33 throne of his father David : "' And he shall reign over the ^^^JijS'.Je^ house of Jacob for ever ; and of his kingdom there shall be no ^^^Rj^J;^'i|;^. 34 end. Then said Mary unto the angel. How shall this be, seeing Sbad!':i^ii 35 I know not a man .? And the angel answered and said unto fohnx'ii.U; her, "The Holy Ghost shall come upon thee, and the power of „ M'au.'i.2o the Highest ^ shall overshadow thee : therefore also that holy thing which shall be born ^^ 36 of God. And, behold, thy cousin ^^ Elisabeth, she hath also of thee 11 shall be called '^ the Son " ^^l;^:^,^^ 13 64 ; Mark i I ; John i. conceived a son in her old age ; and this is the sixth month Acts'wiifsV; Ij with her, who was^* called barren. For ^ with God nothing^ oel^xvin. 14; Jer. xxxii. 17 ; 38 shall be impossible.^^ And Mary said. Behold the handmaid of the Lord : be it unto me according to thy word. And the angel departed from her. * The best authorities omit this clause '° But ^ the best authorities otnit when she saw him '' iftsert greatly Matt. xix. 26; Rom. 8 might 3 iVIost High ^1 the best authorities omit of thee ^•^ is begotten 12 kinswoman ^3 she also hath no word from God shall be without power Contents. The occurrence here narrated is called the Annunciation, ushering in the Miracu- lous Conception of Christ. The account of Mat- thew presupposes such a miraculous conception (Matt. i. 18-25). There, however, Joseph is the more prominent person ; here Mary. Luke may have derived his account from her. The view of Mary's character and position, prevalent in the Roman and Greek churches, does not rest upon Luke's narrative. That unscriptural view found its final expression (1854) in the Papal dogma of the Immaculate Conception (z. e., that Mary her-' se//w3.s conceived without sin), a theory opposed by every statement concerning her, found in the four Gospels, by her own testimony in address- ing God as her ' Saviour ' (chap. i. 47), and by the Scripture doctrine of universal depravity. Equal- ly false are all theories which deny that our Lord was ' conceived by the Holy Ghost.' The state- ments of Luke cannot be disproved. The inven- ticm of such a story is more unaccountable than its truth. 'A narrative so perfect could only have emanated from the holy sphere within which the mystery was accomplished. A later origin would inevitably have betrayed itself by some for- eign element' (Godet). Those who feel their needs aright will crave just such a supernatural occurrence as this to justify their full dependence on the Saviour. Ver. 26. In the sixth month. Not of the year, but of Elisabeth's pregnancy. — Nazareth. The home of both Mary and Joseph, before the birth of Jesus. Matthew (ii. 23) speaks of their residence there, after the return from Egypt. Ver. 27. Comp. Matt. i. 18. — Of the house of David. These words refer to Joseph alone, in this instance ; but that Mary was also ' of the house of David,' seems to be implied in ver. 32, and has been the general belief of Christians. Comp. the genealogy in chap. iii. Ver. 28. And he, i. e., the angel, as the later manuscripts (followed in the E. V.) insert. To refer it to any human being, makes sheer non- sense of the account. — Came in. This was not a dream, ' but a visit in open day. Although, of course, in a quiet hour of retirement as more be- fitting and satisfactory under the circumstances.' — Thou that art highly favored, or, ' endued with grace,' one on whom grace or favor has been conferred and abides. See on Eph. i. 6. Hence it does not refer to any external beauty of Mary, nor does it mean 'full of grace (Vulgate and Ro- man Catholic versions).' She is here presented ' not as the mother of grace, but as the daughter of grace.' — The Lord is with thee. This might mean : ' The Lord be with thee ; ' an angelic benediction. But it is more probably a declara- Chap. I. 26-38.] tion of the Divine presence and blessing as al- ready with her. The rest of the verse is to be re- jected ; comp. ver. 42, from which it was taken. The first part of the Ave Maria, the famous Ro- man Catholic prayer to the Virgin, is formed by this verse : ' Hail, Mary, full of grace, the Lord is with thee.' The second is taken from ver. 42 : ' Blessed art thou among women, and blessed is the fruit of thy womb, Jesus.' These Scripture passages were first used as a standing form of prayer in the thirteenth century. At the begin- ning of the sixteenth century (150S), just before the Reformation, a third part was added, which contains a direct invocation : ' Holy Mary, Mother of God, pray for us sinners, ticnv and at the hour of otir death. Amen.' The concluding words (in italics) were, however, a still later addition. Ver. 29. Greatly troubled ; not at the sight of the angel, but at the saying. This is further in- dicated by the clause : What manner of saluta- tion this might be. Had she been born without sin, she would have been sufficiently conscious of her fellowship with a holy God, to understand such a salutation at once. Ver. 30. Favor, or, 'grace.' This verse also opposes the dogma of the Immaculate Concep- tion. Ver. 31. See on Matt. i. 21. Ver. 32. He shall be great. Not ' shall be- come ' so. What follows is an explanation to Mary of this greatness, but a full explanation was scarcely possible. — Shall be called. Shall be, and also, shall one day be publicly recog- nized as what He really is : the Son of the Most High, /'. e., God (comp. ver. 35). Mary would probably understand this in the light of the famil- iar Old Testament passages : 2 Sam. vii. 14 ; Ps. ii. 7 ; Ixxxix. 27. She did not fully comprehend it. Stupendous spiritual truth is rarely compre- hended at once, and had the proper divinity of her Son been definitely known by her, neither she nor Joseph would have been in a position to bring up the child. Chap. ii. 48-51, confirms this. — The throne of his father David- The Mes- siahship is now distinctly made known. Comp. especially Ps. cxxxii. 11 : 'Of the fruit of thy body will I set upon thy throne,' which foretells a physical descent from David, As Mary takes no exception to this part of the angel's predic- tion, it is natural to conclude that she was also of the house of David. Her song of praise (vers. 46-55) indicates the same thing. See notes there, and on the genealogy, chap. iii. 23-38. Ver. 33. Over the house of Jacob for ever, etc. This prediction echoes the Messianic prophecies already mentioned. Mary no doubt understood it literally, in accordance with the national ex- pectations. — Of his kingdom there shall be no end. This, however, hints at the universal spirit- ual reign of the Messiah. But the literal sense is also correct. ' Salvation is really of the Jews, and will one day return to Israel.' Ver. 34. How shall this be ? Not as Zach- arias (ver. iS) : 'Whereby shall I know this?' She simply expresses the natural objection of which she was conscious in her pure virgin heart. — Seeing I know not a man. This question im- plies the exclusion of any human father. The instincts of maidenly purity combined with strong faith to show her the negative side of the mys- tery of the miraculous conception, even if her question called for a revelation of the positive THE GOSPEL ACCORDING TO LUKE. 343 side. It is altogether improper to understand this clause as implying a vow of perpetual vir- ginity, or the purpose of such a vow, as many Romanist interpreters hold. The words do not mean this, and her betrothal excludes it. Ver. 35. Holy Ghost, the Third Person of the Trinity. Comp. Matt. i. 18. — The power of the Most High. The Holy Spirit is here rejjresented as ' power,' not strictly ' the power' (as if He were not a Person, but merely the power of God). Some distinguish between the two expressions, but they explain each other ; the Holy Spirit is the creative power of God (Gen. i. 2). — Overshadow thee. The figure is probably taken from a cloud. The two clauses represent, the latter figuratively, the former without a figure, 'the supernatural operation of the Holy Spirit, in bringing to pass that which ordinarily occurs only through conjugal intercourse.' ' No more is here to be attributed to the Spirit, than what is necessary to cause the Virgin to perform the actions of a mother' (Pearson). — Therefore also. For this reason, but not for this one only, as ' also ' indicates. The words 'of thee,' are to be rejected. — That holy thing which is begotten. The reference is to the unborn babe, which when born, shall be called the Son of God. Others translate the pas- sage : ' That which is to be born (or, is begotten) shall be called holy, the Son of God.' But the son of Mary was to be called ' Son of God,' not because holy, but because begotten by the power of the Most High. This proves the right co the title, but the right itself rests on higher grounds, as is hinted by the word ' also.' Comp. John i. 1-14. Although the creative Holy Spirit is here introduced, the Holy Spirit is never spoken of as begetting the Son, or as His Father. The early Church engaged in exhaustive discussions on these points. The result is a statement in the Nicene Creed, as clear as the mysterious nature of the subject allows. Ver. 36. Thy kinswoman. How close the relationship was does not appear. It does not follow from this that Mary was also of the tribe of Levi, for intermarriage was allowed (comp. Exod. vi. 23 ; Judges xvii. 7 ; Num. xxxvi. refers to the case of heiresses). — She also. The case of Elisabeth, presenting a slight analogy because of her old age, is adduced as a confirmation of the angel's words, the more appropriately be- cause of the relationship. Ver.' 37. For, indicates that what was. told of Elisabeth had occurred through the power of God. — No word from God shall be without power. This affirms, not only God's almighti- ness, but even more fully His absolute faithful- ness to His promises, the thought most necessary for Mary. The denial of what is miraculous is the denial of both almightiness and faithful- ness. Ver. 38. The handmaid, or, ' bondmaid.' The humble title she gives herself forms a striking contrast to the fulsome ones given to her by her adorers. Rightly considered, however, this brings out the beauty of her character. — Be it unto me. In humble faith she assents ; and so it was unto her according to the angel's word. ' The heart of Mary is now filled with the Holy Spirit, who can also prepare her body to be the temple of the God-man.' From this moment, rather than from the words of the angel (ver. 35), we date the miraculous conception of our Lord. 344 THE GOSPEL ACCORDING TO LUKE. [Chap. L 39-56. Chapter I. 39-56. The Visit of Mary to Elisabeth. 39 A ND Mary arose in those ^ days, and went into " the hill- '^ J^^h.^x! 7; 40 f\- country with haste, into a city of Juda ; ^ And entered '"•• "• 41 into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb ; and Elisabeth * was filled b Ver.67, 42 with the Holy Ghost : And she spake out ^ with a loud voice,* and said, " Blessed art thou among women, c judg. v. 24. And blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of ''my Lord ^ c^=*p- "• "• 44 should come to me } For, lo, as soon as ^ the voice of thy sal- utation sounded in ^ mine ears, the babe leaped in my womb for 41; iov. And * blessed z> she that believed: for '^ there shall be a^Johnxx-ag; ~-' •" -^ _ vers. 20, 48. performance ^ of those things which were told her from the Lord. 46 And Mary said, ■^ My soul doth magnify the Lord, •^'p^^'"-J'- '• 47 And my spirit hath rejoiced ''in God my Saviour. Hariu^s 48 For ^ he hath '* regarded^'' the low estate of his hand-maiden : ^.'.Tim-j- '.; ~ o "■ 3 ) ill. 1. 3 ; ii. 10; iii. 4 ; Jude 25. For, behold, from henceforth * all generations shall call me 3;ii:io;iu. blessed. ' '^'^^^. 49 For ^ he that is mighty '' hath done to me great things ; ,• ^ai. hi. 12; And ' holy is his name ; k pJ! kxl'. \l\ 50 And '"his mercy is on them that fear him ^^ from genera- / ps^'cxii'g.^' . . 10 m Ps. ciii. 7. tion to generation.^- 51 " He hath shewed strength with his arm ; i;"cxviii.' ^ He hath scattered the proud in the imagination of their o Ps. xxxm. hearts.^'^ 152 * He hath put down the mighty from their seats, '^ p ' Sam. ii.6, •^ ^ & J etc. ; Job v. And exalted them of low degree. ii;Ps.cxiii. 53 ^ He hath filled the hungry with good things ; q Ps. xxxiv. And '"the rich he hath sent empty away. r jobxxii. 9. J Is xli 8 * 54 He hath holpen ''his servant Israel,^^ xijv. 21;' ' In remembrance of his mercy ; / Ps/xcviii. 3. 1/ A 1 1 r 1 ic wGen. xvii. 19; 55 "As he spake to our iathers,^° ps. cxxxH. T- All 1- r " ' Gal. iii. To Abraham, and to '■' his seed for ever. j6- ^ these ^ Judah ^ lifted up her voice * the best authorities read cry ^ when ^ came into "^ or who believed that there will be 8 fulfilment ^ Because 1° looked upon ^^ On them that fear him forvis the last line of this stanza ^2 the best authorities read unto generations and generations ^^ heart " princes from tJieir thrones is Lsrael his servant *^ (As he spake unto our fathers) " omit to Chap. I. 39-56.] THE GOSPEL ACCORDING TO LUKE. 56 And Mary abode with her about three months, and re- turned to her own house. 345 On the harmony with the account in Mat- thew. Views : I. That the events recorded in Mat- thew i. 18-25 took place before the visit to Elisa- beth. It is urged that a betrothed virgin would not be permitted to travel alone. Oljjections : This restriction is doubtful; 'with haste' (ver. 39) gives no time for so many intervening events ; had Joseph been already convinced, the journey would have been unnecessary, since the purpose of it was to receive the confirmation pointed out by the angel (ver. 36). 2. That the discovery was made before (perhaps by Mary's own state- ment), and the revelation to Joseph after this visit. Objections : It is unlikely that he would be left in doubt so long ; his state of mind was such (Matt. i. 19) that while he would not have driven her away, he would scarcely have permit- ted her to go, had he known of her condition. 3. That the discovery and revelation took place after the visit. This is open to no serious ob- jection. The discovery must have taken place shortly after her return, and it is probable she then told of the angelic visit. Joseph's state of perplexity, cleared up by special revelation, was the result. Matthew distinctly asserts the con- ception by the Holy Ghost, of which Luke speaks with more detail. Ver. 39. In these days. Mary returned after three months (ver. 56), yet before the birth of John (ver. 57). Her visit must therefore have been less than a month after the Annunciation. — With haste, implies that she started at the first opportunity. Hence the improbability that her marriage with Joseph intervened. The pur- City of Zacharias. ('Ain Karim.) pose of the journey was to find the confirmation indicated by the words of the angel, and to con- gratulate her kinswoman. The latter would not in itself be a sufficient reason for a betrothed wife to travel alone, or for a newly married bride to leave her husband. — Into the hill-country, of Judea. — Into a city of Judah, a city of the tribe of Judah. The more usual form in the New Testament is ' Judea,' but in Matt. ii. 6, the same word occurs twice with the same meaning in a quotation from the Old Testament (comp. Josh. xxi. 11), where 'the hill-country of Judah' is spoken of. Hence the possibility that this is translated from some Hebrew document. Jeru- salem is not meant, for that was the city, and Zacharias did not live at Jerusalem (vers. 23, 65). Most think it was Hebron, which was given to the sons of Aaron in the hill-country of Judah (Josh. xxi. 11), but this cannot certainly be inferred. Thomson [Land and Book) accepts 'Ain Karim, the traditional birth-place of John the Baptist. (See cut.) The view that the name of the place is here given, namely, 'Juttah' (Josh. xxi. 16), is a conjecture to which there are positive objections. Ver. 40. The vmnamed city in 'the hill-coun- try ' was the home of Zacharias and Elisabeth. Ver. 41. The salutation of Mary, /. e., Mary's salutation as she entered. It does not mean the salutation of the angel Gabriel now told to Elisa- beth by Mary. — The babe leaped in her womb. Possibly for the first time. This movement of the babe was evidently regarded by the Evangel- ist and by Elisabeth, as something extraordinary, as a recognition of the unborn Messiah on the part of the unborn babe (ver. 44). — Filled with the Holy Ghost. The order suggests that the 346 THE GOSPEL ACCORDING TO LUKE. [Chap. L 39-56. movement of the babe came first, and that this influence of the Holy Spirit coming upon Elis- abeth enabled her to recognize its meaning. Others think that Elisabeth was first influenced, and that the movement of the babe was sym- pathetic and almost simultaneous. The whole occurrence transcends ordinary rules. The prom- ise respecting John (ver. 15) implies that the un- born infant would be the first to recognize the Lord (even before His birth). Ver. 42. Blessed art thou among women. Blessed by God, beyond other women, rather than blessed by other women, although the lat- ler followed as a consequence (chap, xi, 27). — Blessed is the fruit of thy womb. Elisabeth had heard nothing of Mary's situation, so far as we know, but speaks of it by inspiration. Ver. 43. Whence is this to me ■? Utterance of humility. — The mother of my Lord, i. e., the Mes- siah. This recognition was through inspiration. The designation ' mother of God,' which came into general use in the fifth century, is not found in the Bible. Ver. 44. For. She recognized Mary as the mother of her Lord, in consequence of the leap- ing of her own unborn babe, for joy. If the movement of the child was in sympathy with the mother, then Elisabeth gives a proof of the greatness of Mary's unborn child, and a reason for her humble question in ver. 43. As if she would say : why is such a privilege accorded to me, so great that it affects with exultation my unborn babe ! Ver. 45. For there shall be, or, ' believed that there shall be,' etc. The former rendering in- troduces an encouragement for Mary's faith, tells of the blessing of entire fulfilment which will be given to her faith, — an idea in keeping with these first dawnings of the New Dispensation. The latter refers more to the promise as already fulfilled. Elisabeth, without hearing Mary's story, knows of the angelic message. ' Elizabeth, while extolling the blessedness of Mary on account of her faith and obedience, was undoubtedly reflect- ing with compassion on the condition of Zacha- rias, whose unbelief had been reproved with loss of speech, while the believing Mary was entering her house with joyful salutations.' Van Ooster- zee. Ver. 46. And Mary said. The influence of the Holy Spirit is not asserted, but assumed in Mary's case. ' The angel's visit was vouchsafed to Mary later than to Zacharias, yet her song of thanksgiving is uttered long before his : faith is already singing for joy, while unbelief is com- pelled to be silent' This song of Mary, called the Magnificat, from the first word of the old Latin version, is the unpremeditated outpouring of deep emotion, and may be divided into regular stanzas and lines. It is the last Psalm of the Old Testament' and the first of the New. It is en- tirely Hebrew in its tone and language, and ech- oes the lyrics of the Old Testament. The mother of our Lord at such a time — especially in view of the effect produced on Elisabeth — would be doubtless inspired by the Holy Ghost to sing this song, so ' full of ardent love and thankfulness ; ' she, the daughter of David's royal race, might well ' become in an instant both poetess and prophet- ess,' and representing at that moment the last generation of hoping Israel and ' the hope of Is- rael ' itself, she was the very person to bring to the approaching Messiah the fragrance of the no- blest flower of Hebrew lyric poetry. Objections have been raised against the genuineness of this and the songs of Zacharias [Benedidus) and Sim- eon (chap. ii. 29-32). But the utterance of such songs is not itself improbable on the lowest view of poetic mspiration, as it is called, while on the higher ground of Biblical inspiration their utter- ance under these circumstances and by these per- sons becomes in itself highly probable. Because poetic they are not unhistorical. The hymns could not have been composed after the death of our Lord. They are Messianic rather than Christian ; pointing to the period assigned them by Luke as the true date of their composition. The Magnificat recalls at once the song of Han- nah (i Sam. ii. i-io, and also several passages in the Psalms (xxxi., cxii., cxxvi.). ' The grace of God (ver. 48), His omnipotence (vers. 49-51), His holiness (vers. 49, 51, 54), His justice (vers. 52, 53), and especially His faithfulness (vers. 54, 55), are here celebrated.' It is divided into four stanzas, as indicated in our arrangement of the text. My soul doth magnify the Lord. The 'soul,' when distinguished from the 'spirit ' (ver. 47), is that part of our nature which forms the link be- tween the spirit and the body, here expressing through the mouth the sentiment which pre- viously existed in the ' spirit.' Ver. 47. And my spirit hath rejoiced. The spirit is, according to Luther, ' the highest, noblest part of man, by which he is enabled to apprehend incomprehensible, invisible, eternal things, and is in short the house, where faith and God's word indwells.' The exultation in spirit came first, and as a result her soul magnifies the Lord. 'Soul 'and 'spirit,' taken together, in- clude the whole inner being. — In God my Saviour. Not simply her ' deliverer from degradation, as a daughter of David, but, in a higher sense, ajithor of that salvation which God's people expected' (Alford). Her words must be taken in a full spiritual meaning. Implying her own need of a ' Saviour,' they oppose the papal dogma of the Immaculate Conception. Ver. 48. Hath looked upon ; see chap. ix. 38. — The low estate. Not humility of mind, but humility of station, of external condition. — For, behold, from henceforth. In proof that the Lord had thus looked upon her low estate. — All generations shall call me blessed. Recognize the blessedness bestowed on her by God, as already declared by Elisabeth (ver. 48). Comp. the in- stance given in Luke xi. 27, and the significant reply of our Lord, which accepts the blessedness of his mother and yet cautions against excesses in this direction. Ver. 49. And holy is his name. The song now becomes more general in its expressions. This rising from what is personal to general praise, is a characteristic of most of David's Psalms. Ver. 50. This verse forms two lines of the second stanza. And his mercy is unto generations and generations On them that fear him. TJnto generations and generations. This implies fo7'ever, but the prominent thought is the con- tinuance of God's mercy. — On them that fear him. The Old Testament description of the pious. Ver. 51. He hath shewed strength. The past tense in this and the following verses, is used Chap. I. 39-80.] THE GOSPEL ACCORDING TO LUKE. 347 prophetically, according to the common usage Ms servant. This sums up what had before of sacred Hebrew poetry. What the Lord has been described (vers. 51-53)- done for her leads her to sing thus of what He Ver. 55. As lie spake unto our fathers. This will do, as certain and accomplislied. — In the is parenthetical, for the original plainly shows imagination, or ' device.' The original word that to Abraham and Ms seed, should be joined to does not necessarily imply something futile or the word 'mercy,' at the close of ver. 54. Yet fancied. — Their heart, the region where pride God's remembrance of His mercy is connected reigned. with His truthfulness to His promise. The prom- Ver. 5^2, Princes from their thrones, heathen ise : ' In thy seed shall all the nations of the usurpers. That Herod was thought of is very earth be blessed' (Gen. xxii. 18), indicates the probable, but not Herod alone. Here, as in the universal character of God's mercy. — For ever, royal war-songs of David, the singer thinks of This also should be connected with 'mercy.' all the mighty enemies of God's chosen people. God has helped Israel in order to remember His Ver. 53. He hath filled the hungry with good mercy forever. things. Neither exclusively temporal, nor exclu- Ver. 56. And returned to her own house. sively spiritual in its meaning. It is hard to This was before the birth of John. On her divide the two, and no doubt all God's merciful return, as we suppose, the events narrated in providing was in the mind of Maiy. Matt. i. 18-24 took place. (See note at the Ver. 54. He hath holpen, /. e., helped, Israel beginning of this section.) Chapter I. 57-80. The BirtJi and Naming of yoJin the Baptist; the Sojig of Zacharias {the Benedictus). 57 "\TOW Elisabeth's full time came ^ that she should be de- 58 1 ^ livered ; and she brought forth a son. And her neigh- bours and her cousins^ heard how^ the Lord "had shewed great* «Gen.xix. 19. 59 mercy upon ^ her ; and they rejoiced with her. And it came to pass, that * on the eighth day they came to circumcise the b Gen. xvii. child; and they called^ him Zacharias, after the name of his 3;'cbap. ii. 60 father. And his mother answered and said, '^Noti'^; but he s- c Ver. 13. 61 shall be called John. And they said unto her, There is none of 62 thy kindred that is called by this name. 'And ''they made^ver. 22. 63 signs to his father, how-^ he would have him called. And he asked for a writing table,^ and wrote, saying, ' His name is 64 John. And they marvelled all. * And his mouth was opened ^ Ver. 20. immediately, and his tongue loosed, and he spake, and •'' praised /chap.ii. 28; 65 God.^ And "fear came on all that dwelt round about them : ^ chap. vii. . 16 ; Acts ii. and all these saymgs were noised abroad throughout all * the 43- ^ " /i Ver. 39. 66 hill country of Judea. And all they that heard them laid them up in their hearts saying, What manner of child shall this be ! ^° And ^^ * the hand of the Lord was with him. i Acts xi. 21. 6^ And his father Zacharias *was filled with the Holy Ghost, a joeiii. 2s and prophesied, saying, 68 ' Blessed be the Lord God 12 of Israel ; for he "* hath visited ^ \flTs, ^j;. and redeemed ^^ his people, cvi'.'X''^' 69 " And hath raised up a horn of salvation for us in the house '"i6^''''^" ""■ r 1 • ^ T^ • 1 « I Sam. ii. i ; ot his servant Uavid ; Ps. cxxxii. 17. ^ Elisabeth's time was fulfilled ^ kindred 3 that * had magnified his ^ toward ^ ^g^g about to ' what 8 tablet » spake, blessing God 10 What then will this child be ? " For ^2 the Lord, the God 18 wrought redemption for 348 THE GOSPEL ACCORDING TO LUKE. [Chap. L 57-80. 70 ' As he spake by the mouth of his holy prophets, whfch " ^■^;^ have been since the world began : ^* Act"' m. zt • 71 That we should be saved ^^ from our enemies, and from the ^°™'-^ hand of all that hate us ; 72 ^To perform the mercy promised to'^^ our fathers, and« to ^ 3^''==*'' ^''- 1 1 ■ 1 1 J. ? Ps- cv. 8, g; remember his holy covenant ; cvi. 45. 7-i, ''The oath which he sware to our father Abraham, r Gen xxii I -J 1 T 1 16-18; rieb. 74 That he would ^^ grant unto us, that we, being delivered vi. 13, i?- out of the hand of our enemies, Might ^^ serve him without fear, 75 ^ In holiness and righteousness before him, all the days of ^ 'f^'j,-;^;- r;^' our life. 19 y6 And 20 thou, child, shalt be called the prophet of the ' Highest : 21 t ver. 32. For " thou shalt go before the face of the Lord to prepare his « ver. 17. ways ; •jy To give knowledge of salvation unto his people By 22 the remission of their sins, 78 Through the ^ tender mercy ^3 of our God ; l^^miiA^H'. Whereby "'the dayspring from on high hath visited ^^ us, 79 "" To give light to them that sit in darkness and m ^^ the x is. \x. 2 ; shadow of death, To ^ guide our feet into the way of peace. y Matt. iv. 16; 80 "■ And the child grew, and waxed strong in spirit, and was in J^^ ''^'"' the deserts till the day of his shewing ^"^ unto Israel. ^ lap. 11.40. 1* that were of old iverse 70 sJwuld be in parenthesis) ^^ Salvation IS show mercy toward " To grant ^* should ^^ all our days 20 Yea and ^^ Most High ^'^ in '^^ Because of the tender mercies '^'^ The best authorities 7-ead ?,h.2i\\V\s,\t "^^omitm "^^ in?iY\\it?,t7iX\on Contents. The fulfihnent of the angelic origin in the change of names (Abram, Abraham ; promise to Zacharias in the birtli of John, the Sarai, Sarah) at the institution of the rite ; Gen. obedience of the parents in calling the child by xvii. 5, 15. Comp. also Gen. xxi. 3, 4, as a proof the appointed name, and the removal of the that this was the custom from tlie first. It is dumbness of Zacharias at the time specified (ver. said to be the usage in the East, even where cir- 20), with his prophetic yet priestly song of thanks- cumcision is unknown, to name a child on the giving. On the Betiedictus (as it is called from seventh or eighth day. Among the Greeks and the first word in the Latin version), see ver. 67. Romans the name was given on the day of puri- Ver. 80 sums up the story of John's youth, giv- fication. — After the name of his father. Naming ing a formal conclusion to this part of the nar- a child after the father or a relative (comp. ver. rative (comp. chap. ii. 40, 52, where similar con- 61), was very common among the Greeks, and elusions are found). also among the Jews ; but in earlier times a Jew- Ver. 57. Fulfilled. Evidently after Mary's de- ish son rarely bore the name of his father. parture. Ver. 60. Not so ; but he shall be called John. Ver. 58. Kindred, The plural of the word Elisabeth may have been informed by Zacharias used in ver. 36 to indicate the relationship be- of the appointed name of the child. But possibly tween Mary and Elisabeth. — That the Lord, etc. the name had been revealed to her also: (i) if Not ' how ;' according to the hopes of Jewish she had known beforehand what the name should matrons the birth of a son was the preeminent be, she would have told of it before the name token of God's mercy, and this remarkable case Zacharias was formally suggested ; (2) the won- fully justified the expression here used, magnified der mentioned in ver. 63 seems to have arisen his mercy toward her. from the agreement of the parents on this point ; Ver. 59. On the eighth day. The proper time which implies no previous communication be- for administering the rite of circumcision (see tween them on the subject. Gen. xxi. 4; Luke ii. 21 ; comp. Phil. iii. 5). — Ver. 62. They made signs to his father. From They were about to call. The custom of naming this it would appear that he was deaf also. a child at circumcision seems to have had its Meyer conjectures that they made signs in order Chap. I. 57-80.] THE GOSPEL ACCORDING TO LUKE. 349 to spare the mother, when they referred the case to her husband. But this is a pure assumption. Besides, the punishment inflicted on Zachanas was designed to give him time for silent reflec- tion—an end far better secured, if he were deat ^ Ver. 63. A writing tablet. A tablet smeared with wax, on which they wrote with a style Writing Materials (stylus), a sharp instrument adapted for the pur- pose, the usual mode in those days. — Saying. A Hebrew form of expression as applied to writ- ing, but natural enough. — - His name is John. Not 'shall be ; ' the declaration of the angel (ver. 13) had already settled that question. Bengel : ' This first writing of the New Testament begins with i^race' (in allusion to the meaning of the name). — Marvelled. At this agreement of the father and the mother. Ver. 64. Immediately. According to the pre- diction (ver. 20), the whole prophecy (ver. 13), about which Zacharias doubted having now been fulfilled. That this was a miraculous restoration, follows from the character of the entire narrative. — The word loosed is properly supplied in the E. V. — Blessing God. ' His first use of his re- covered faculty is not to utter a complaint, but a doxology : a proof that the cure had taken place in his soul also.' Ver. 65. Fear. The first effect produced by events which betoken what is supernatural (comp. chap. i. 12, 29 ; ii. 9 ; v. 8 ; Mark iv. 41 ; Acts ii. 43). — All these sayings, i. e., the story of what had happened at the circumcision of the child, possibly including the whole series of re- markable events in regard to John. — Througli- out all the hill-country of Judea, in which the home of Zacharias was situated (ver. 39). Ver. 66. What then shall this child be I 'What then,' /. e., in view of these remarkable circum- stances, — a connection of thought not fully brought out in the E. V. — For, or, ' for indeed.' This is a remark of the Evangelist, justifying what was said.— The hand, etc. This common Old Testament figure means that the power of the Lord was present with him. Luke uses the same phrase in Acts xi. 21 ; xiii. 11, and the same figure in a number of cases. Ver. 67. Was filled with the Holy Ghost. The song which follows is thus declared to have been inspired. The time seems to have been the cir- cumcision of the child, and these were the words in which Zacharias was 'blessing God ' (ver. 64). — Prophesied. It was in the fullest sense a prophetic song, as well as a song of praise. The Benedictus presents, therefore, not only the faith of a pious Jewish priest, not only the result of the long months of silent reflection to which Zacharias had been subjected, but also these as guided, moved, and uttered under the immediate influence of the Holy Spirit. With- out inspiration the pious priest would doubtless have adopted the same tone, the same Old Testa- ment phraseology, but his words could not have been prophetic of the coming of the Messiah nor of the part to be taken by his own son. Such an entire absence of erroneous Messianic expectations was scarcely possible in the case of even a pious Jew at that time, without the influ- ence of the Holy Spirit guarding from error. Alford : ' That such a song should be inconsistent with dogmatic truth, is impossible ; that it should unfold it minutely, is in the highest degree im- probable: But it must not be limited in its meaning to temporal prosperity, or even to the temporal greatness of the Messiah's kingdom. Taking it as an expression of religious feeling, we dis'cover the hopes of the human educator of John the Baptist, and thus obtain a hint of the real views of John himself and of the character of his ministry. The hymn may be divided into five stanzas (of three lines each, though some make more). As is natural, the song of Zacha- rias is more national in its character, the song of Mary more individual. The Benedictus is more priestly, the Magnificat more royal. Ver. 68. Blessed. Latin : Benedictus, hence the name. — For he hath visited, etc. The past tenses throughout are used because the eye of prophecy regards these certain future events as having already taken place. — Wrought redemp- tion. This sums up the benefits bestowed by the Messiah, regarding them from the priestly point of view. It is very unlikely, that a priest would apply such a word to political deliverance alone. — His people. Comp. the previous clause : 'the God of Israel.' . Ver. 69. A horn of salvation for us. This well-known figure of the Old Testament (i Sam. ii. 10; Ps. cxxxii. 17), alluding to the horns of beasts as their formidable weapon of defence, points out here a strong, powerful defender, to rise in the house of his servant David. An al- lusion to the horns of the altar is unlikely. Ver. 70 is parenthetical. — By the mouth of his holy prophets. The same thought which was ex- pressed by Mary (ver. 55). They believed that God had made special promises respecting the coming of Christ (Messianic prophecies), that this application of prophecy was not something added to their meaning, but their real meanmg. — Of old. This is more literal and more correct than the E. V. The expression implies that the prom- ise of the Messiah was from ' the beginning.' Ver. 71. Salvation from our enemies. The word ' salvation ' is taken up again from ver. 69, 350 THE GOSPEL ACCORDING TO LUKE. [Chap. L 57-8 the intervening verse being parenthetical (like the first clause of ver. 55, which expresses the same thought). That political deliverance was in the mind of Zacharias cannot be doubted, but certainly not that alone. ' But he chiefly prizes this political liberation as the means to a higher end, the reformation of Divine worship ; vers. 74) 75-' V^" Oosterzee. Ver. 72. To show mercy toward our fathers. The word ' promised ' was supplied in the E. V., because of the difficulty involved in the thought of showing mercy to those already dead. But the expression is poetic. The pious Jews of old had wept over the decay of their nation, and even though dead and living with God, the fulfil- ment of their hopes and wishes might be called showing mercy toward them. — And to remember his holy covenant, i- e., by the act of fulfilling what He had promised therein to show His mind- fulness of it. Ver. 73. The oath. This explains the word ' covenant ' in ver. 72. God's covenant of mercy had been sealed by an oath. This ' oath ' is found recorded in Gen. xxii. 16-18. The Abra- hamic covenant becomes prominent as the com- ing of the Messiah draws near. Comp. Gal. iii. Ver. 74. To grant unto us. This gives the ■purpose both of the oath and the approaching fulfilment of it. — That we. This introduces ■what God purposed to grant. — Being delivered from the hand of our enemies, such as Antiochus Epiphanes and the Romans, who had interfered with the Jews in their worship. — Should serve him. Since Zacharias was a priest, this probably refers to public religious worship, as the sign of truly serving God. — Without fear, the emphatic phrase of the sentence. It means : without fear of enemies ; the fear of God, which is the Old Testament token of piety, is implied in the next verse. Ver. 75. In holiness and righteousness. ' Holi- ness ' is consecration to God, ' righteousness ' the manifestation of it ; without the former, the lat- ter would be unreal; botir are necessary to true piety ; even the ' righteousness ' has respect to God rather than to men. Since this is the end which Zacharias expected to be subserved by deliverance ' from the hand of our enemies,' it is impossible that his song referred only to tem- poral blessings. — All our days. This extends the thought beyond the lives of individuals, to the national existence of Israel. Temporal pros- perity is implied, but only as the result of the religious restoration just spoken of. Israel failed to be thus restored, and hence the prosperity did not come ; but the prophecy will yet be ful- filled, Ver. 76. Yea and thou, child, in accordance with the great blessing already spoken. Zach- arias, as a father, speaks of his son, as a prophet he foretells the career of the last and greatest of the prophets ; but in a priest, singing of Mes- sianic deliverance, paternal feeling takes a sub- ordinate place. He introduces the position of his son only as relates to the coming of the Messiah. — For thou Shalt go before the face of the Lord. Comp. ver. 17. 'The Lord ' may refer to God, rather than to the Messiah. But in any case the glory of Jehovah was to appear in the advent of the Messiah, who was Himself ' the Lord.' — To prepare his ways. Comp. on Matt. iii. 3. Ver. 77. Knowledge of salvation. This was the end of the preparation just spoken of. — In the remission of their sins. The main idea is not that salvation consists in remission of sins, but the whole verse means : that they might know that Messianic salvation comes in and through the remission of their sins. John led to this knowledge by his preaching of repentance, awakening the consciousness of sin, and of needed remission. Ver. 78. Because of the tender mercy of our God. This is to be joined closely with ver. 77, giving the cause of the ' remission.' — In which, /. (?., in the exercise of this tender mercy. — The dayspring from on high. An allusion to the Mes- siah and His salvation, as prophesied in Mai. iv. 2, the last prophecy of the Old Testament. The Messiah is figuratively presented by the word ' Dayspring,' the springing up of the light, of the sun (not of a plant, as some have supposed). To this the phrase ' on high,' is joined, because the Messiah comes from on high ; the dayspring does not, and it seems impossible to preserve the figure throughout by any explanation. — Shall visit us. The future (sustained by the best au- thorities) is more distinctly prophetic of the speedy coming of the Messiah. Ver. 79. To give light. The purpose of the visiting. The figure contained in the word ' day- spring,' is carried out. — To them that sit in dark- ness and the shadow of death. This describes the condition of Israel, and also of the world at large. They were 'sitting,' remaining, abiding, ' in darkness,' as opposed to the light of divine truth, ' and the shadow of death ' (comp. Is. ix. 2 ; Matt. iv. 16) ; in a darkness, in which death reigns, deprived of the light of spiritual life. Death is personified as casting a shadow. The Scriptural figure of darkness usually involves the two thoughts of spiritual ignorance and death, just as light includes the light of divine truth and life, the former being the sphere of the latter. — To guide our feet into the way of peace. This is the end of giving light, and thus of the visit of the dayspring. This figure suggests walking in the light (Eph. v. 8), as opposed to 'sitting in darkness.' As the word ' peace ' in the Old Testament is generally used to sum up divine blessings, a sense which receives even greater fulness in the New Testament (see on chap. ii. 14), it may be well said, that ' the hymn con- cludes with a boundless prospect into the still partially hidden future.' Ver. 80. And the child grew, etc. A summing up of John's development in body and spirit, during his youth. — In the deserts, i. ing is : Let there be, or there is (both ideas being included), glory to God among the angels in heaven for sending the Messiah, and peace (in the widest sense, salvation) on earth among men in whom He is well pleased, i. e.. His chosen people. The form is that of Hebrew parallel- ism, in two lines with a three-fold correspon- dence : ' glory ' — ' peace ; ' 'in the highest ' — ' on earth ; ' ' God ' — ' among men of His good- pleasure.' ' Toward ' is altogether incorrect. ' Good-pleasure ' cannot mean the good-will of men toward God or toward each other (Roman Catholic versions). This sense is contrary to the grammatical usage of the Greek as well as to the analogy of Scriptural statements. At such a time the ground of peace would be placed, not in men, but in God. The less correct translation of the E. V. is to be explained as follows : God is praised in heaven, and peace proclaimed on earth, because He has shown His good-will among men by sending the Messiah, who is the Prince of peace (Is. ix. 5), and has reconciled heaven and earth, God and man. In both cases, ' peace ' is to be taken in the widest sense ; it is the result of the great doings of God for which angels praise Him. ' Good-pleasure ' not only means favor toward men, but implies that sinful men are well-pleasing to a holy God, — a mystery proclaimed and explained by the gospel of Jesus Christ. In Him, chosen in Him and in fellow- ship with Him, sinful men become the objects of God's good-pleasure. God's mercy and God's sovereignty, thus meeting in the Babe of Bethle- hem, are celebrated by the heavenly host. Poetry is truly Christian just to the extent that it is an echo and response to this first Christian hymn. Angels show their sympathy in man's salvation, and utter their highest praises to God, when they sing of the ' Saviour, Christ the Lord.' The per- sonal dignity of the Redeemer is supported by this Gloria in Excelsis, while Christ's work in bringing ' peace on earth among men of God's good-pleasure ' upholds the truthfulness of this story of the angels' song at His birth. Ver. 15. The shepherds. The angels went to heaven ; the shepherds sought what the angels had praised : the former, to continue the song of ' glory in the highest ; ' the latter, to discover 'peace on earth.' — Now, i.e., at once. — Even unto Bethlehem. As far as Bethlehem ; as though it were not their usual place of resort. — This thing, lit., ' saying ; ' the same word is used in vers. 17, 19. The simple faith of these shep- herds is a token that they were men ' in whom He is well-pleased,' and hence chosen to receive this revelation. Ver. 16. Found, suggesting previous search. — Mary and Joseph. Her name naturally comes first, as the mother, but especially in view of the peculiar nature of her motherhood. — In the manger : the one they had sought as the sign. Ver. 17. They made known abroad. This in- dicates that they narrated the matter to others than Mary and Joseph, perhaps before their re- turn to their flocks. — The saying, or, ' concern- ing the saying,' i. e., of the angels. This was the first gospel message told by men. Ver. 18. Wondered. With this natural, and probably transient, wonder of those who heard the story, the narrative contrasts the more abid- ing effect upon Mary. Before Jesus appeared as a teacher, thirty years afterwards, the story was probably forgotten by all but a few earnest souls. If His words and works did not prevent the mass of the Jews from rejecting Him, how little influence would this story have. Ver. 19. But Mary. Still in the foreground. — Kept all these sayings. She kept, or more exactly, she was keeping, continued to keep, in her memory, all these sayings, i. e., all these things now spoken of. — Pondering them in her heart. Revolving, comparing, reflecting upon them in the quietude of her heart. She pos- sessed ' the ornament of a meek and quiet spirit ' (i Pet. iii. 4). This accurate detail favors the view that the account was derived, at least in- directly, from her. Evidently she had not a full understanding of the matter. Ver. 20. Returned, i. e., to their flock, to their duty. Angelic revelations did not make them unfaithful shepherds. But their ordinary duty was made glad by what they had heard and seen. We hear no more of them. Van Oosterzee : ' They probably fell asleep, before the beginning of our Lord's public ministry, with the recollec- tion of this night in their hearts, and a frame of mind like that of the aged Simeon. Their 356 THE GOSPEL ACCORDING TO LUKE. [Chap. IL 21-40. names, unknown on earth, are written in heaven, The earth wondered, at Christ's Nativity, to see and their experience is the best example of the a new star in heaven ; but heaven might rather first beatitude. Matt. v. 3.' wonder to see a new Sun on earth. — Glory and Lessons from the Nativity : God has in every shame, the highest heavens and the lowly man- birth His admirable work. But God to be a ger, angels and shepherds, how much in keeping child, tliat is the miracle of miracles. The great with the birth of the God-man, God emptying God to be a little babe ; the Ancient of Days to Himself to become man ! If it be poetry and become an infant ; the King of eternity to be not history, then the poet would be greater than two or three months old, the Almighty Jehovah the hero (Rousseau). This fact called for angels' to be a weak man ; God immeasurably great, highest strains, and ever since has been stimu- whom heaven and earth cannot contain, to be a lating the ' men of God's good pleasure ' to voice babe a span long; He that rules the stars to their thanksgiving for 'peace on earth,' in a way suck a woman's nipple ; the founder of the heav- not discordant with that song of the future, in ens rocked in a cradle ; the swayer of the world which angels and redeemed men shall unite to swathed in infant bands : — it is a most incredi- praise the Babe of Bethlehem, to sing the eternal ble thing, the blessed ' mystery ' of godliness. Gloria in Excelsis. Chapter II. 21-40. The Circumcisioji of Jesus ; the Purification in the Temple {Simeo7i and Anna). 21 A ND " when eight days were accomplished ^ for the circum- '^ ^^^ chap. 1. excising of the child,^ *his name was called JESUS, * which * See chap, i; was so named of^ the angel before he was conceived in the 22 womb. And ' when the days of her * purification according to c Lev. xii. 2- the law of Moses were accomplished,^ they brought him ^ to 23 Jerusalem, to present hijn to the Lord ; (As it is written in the law of the Lord, ^ Every male that openeth the womb shall '^ exod. xiii 24 be called holy to the Lord ;) And to offer a sacrifice according to that which is said in the law of the Lord, * A pair of turtle- e Lev. xU. 8. 25 doves, or two young pigeons. And, behold, there was a man in Jerusalem, whose name zvas Simeon ; and the same ^ man was ^ „ , . -' ' ' / See chap. i. •'^ just'^ and ^devout, '' waiting for * the consolation of Israel : and ^^^^ j; 26 the Holy Ghost ^ was upon him. And * it was ^ revealed unto ^ ^";^- ^^ him by the Holy Ghost,^ that he should not 'see death, before ,• j\^'' J®'';. ^^" 27 he had seen the Lord's Christ. And he came by ^^ the Spirit into ^ Heb. vili.^s'*'; the temple : and when the parents brought in the child Jesus, /Ps/ixxxix. 28 ''to do for 11 him after the custom of the law, Then took he ^^ s^omp.'"' him up in^^ his arms, and "^blessed God, and said, 5° " """■ 29 " Lord, now lettest thou thy servant depart ^^ 64. T T t T TK " -^cts iv. 24. In peace, " accordmg to thy word : ^^ o ver. 26. 30 For ^ mine eyes have seen * thy salvation, /> is. Hi. 10. _ -^ -^ ^ y See chap. 31 *■ Which thou hast prepared before the face of all people ; ^^ ijl- 6- ... '■ '■ L k ' f. ps. xcvlll. 2. 32 * A light to lighten ^^ the Gentiles, ^ is. xUi. 6; And the glory of Hhy people Israel. 33 And Joseph ^^ and his mother marvelled ^^ at those ^^ things xlix. 6. t Ver. ^ fulfilled 2 for circumcising him {accordmg to the best authorities) 8 called by * their ^ him up ^ ^^^.g 7 righteous ^ Spirit 9 had been 1° in " that they might do concerning ^^ j^g ^qq\^ ^^ into " i^Q-^ lettest thou thy servant depart, O Lord ^^ According to thy word, in peace ^^ peoples ^■^ for revelation to i^ ^/^^ ^^^.^ authorities read his father ^® were marvelling 20 ^he Chap. II. 21-40.] THE GOSPEL ACCORDING TO LUKE. 357 34 which were spoken of ^^ him. And Simeon blessed them, and said unto Mary his mother, Behold, this child " is set " for the " ^om '"Matt fall and rising again ^^ of many in Israel ; and for a sign "* which ^''Actstcxviu. 35 shall be -^ spoken against ; (Yea, a sword shall pierce through ^^' thy own soul also ;24 that the ^"thoughts of ^^ many hearts may "^ v^.'^sfix. 46; \6 be revealed. And there was one Anna, a prophetess, the y-'^^'y-ss- i i ' _j/ Josh. XIX. daughter of Phanuel, of ^ the tribe of Aser : ^6 she '^^ was ^ of ?t . ° ' 3 Chap. 1. 7, a great age, and had lived '^^ with a husband seven years from '^■ 37 her virginity ; And she was a widow of about ^^ fourscore and four years, which ^*^ departed not from the temple, but " served ^^ i> Chap v. 33.' r> /- ? • 1 r 1 ;, '^ Matt. vi. 16- 38 God ^' with fastmgs and * prayers " night and day. And she '?.! ^='5 xiii. 2 ; xiv. coming in that instant ^^ gave thanks likewise unto the Lord, ^s- a Comp. ver. and spake of him to all them '^ that looked for ^ redemption in js- ^ . ^ '^ e See chap. i. 39 Jerusalem.^^ And when they had performed ^^ all things ac- ^^■ cording to the law of the Lord, they returned into Galilee, to ,,, '^ ■' ' / Ver. 51 : their own city ■'' Nazareth. chap. iv. 16; ■' see Matt. ii. 40 ^ And the child grew, and waxed strong in spirit,^^ filled ^^ with ^,;^ ; g^ wisdom ; ^ and the grace of God was upon him. '^ ^^l^ ^^ ^^^ ^ concerning 22 falling and the rising 23 ^j^^t is 24 omit also, the parenthesis is tumecessary ^^ that thoughts out of 2^ Asher '^^ (she ^s having lived ■■^9 even unto according to the best authorities 2° ), who ^^ serving 32 coming up at that very hour, she ^^ the best authorities read God ^* omit likewise ^^ were waiting for the redemption of Jerusalem ^^ accomplished ^'^ the best authorities omit in spirit 3* being filled, or, becoming full Contents. The fulfilment of the legal re- because after the presents from the wise men quirements respecting the child Jesus : His cir- Mary would not have brought the offering of pov- cumcision and naming on the eighth day (ver. 21), erty ; because it seems niore likely that the child as one of the Jewish people, and the redemption would first receive the homage of pious Israelites from the temple service on the day of purification and then of the representatives of the Gentiles, (fortieth day), as a first-born son (vers. 22-24). On the other hand, however, it may be said that In the former case the mere fact is stated; in the there seems to be no necessity for the delay of latter there is added the recognition of the in- the holy family in Bethlehem after the presenta- fant by two godly persons, likely to be in the tion. In any case the revelation of danger made temple. to Joseph followed the presentation, since he The order of events. i. The flight into obeyed a^ ^wr,? (Matt. ii. 14). Egypt (Matt. ii. 13-21) must have occurred after Ver. 21. Eight days. Comp. chap. i. 59. — the presentation in the temple, and before the re- Jesus. Comp. Matt. i. 21. — Whicli was so called turn to Nazareth. The journey could not have by the angel. Comp. chap. i. 31. This naming been made during the forty days, and Matthew's was an act of obedience and of faith on the part account makes it perfectly obvious that the flight of both Mary and Joseph (comp. Matt. i. 21, 25). took place from Bethlehem. 2. The Adoration Although Joseph is less prominent in the account of the Magi took place about the time of the pres- before us, he must have been convinced. This entadon in the temple. The traditional date verse gives the greater prominence to the naming (January 6), the thirteenth day after our Lord's of the Saviour, but the circumcision has a signifi- birth, is to be rejected. So long an interval (twen- cance. He was made under the law, that He ty-seven days) is opposed by Matt. ii. 13, which might redeem us from the law. As a sinless Be- indicates a speedy warning to Joseph. Nor would ing this rite was not necessary for Him, but as a Herod have postponed so long the murder of the born Jew, and as One who fulfilled the law for us, Innocents. On the other hand, there was no He was circumcised. reason why Joseph and Mary should remain long Ver. 22. Their purification. This refers to in Bethlehem after the purification, and ver. 39 Mary and Joseph, rather than to Mary and the indicates that they did not. It is uncertain, how- child. In Lev. xii. 4-6, there is no hint of the ever, which came first. The priority of the pres- purification of the child. The presence of Joseph entadon has been urged, because after the visit was required by the law respecting the redemp- of the Magi and the revelation of danger, the tion of the first-born (see on ver. 23), and the parents would scarcely venture into the temple ; ceremonial uncleanness, which lasted until the 358 THE GOSPEL ACCORDING TO LUKE. [Chap. IL 21-40. fortieth day in the case of a male child (Lev. xii. 2-4), affected the husband. Ver. 23. In the law of the Lord. Ex. xiii. 2, freely quoted in explanation of the presentation. — Every male that openeth the womb, i. e., every first-born male ('both of man and of beast'). The sacrifice (ver. 24) was required in every case, but the presentation only in the case of the first- born son. The requirement respecting the first- born was in remembrance of the sparing of the first-born of the Israelites in Egypt (Ex. xiii. 2 ; Num. viii. 17). Instead of the first-born, how- ever, God took the tribe of Levi for the service of the sanctuary (Num. iii. 12; viii. 14-18). At the time of this substitution the number of the first- born in excess of the Levites must be redeemed bv the payment of five shekels for each one (Num. iii. 44-51). Afterwards, it appears (Num. xviii. 15, 16,) that every first-born son was pre- sented and redeemed by the payment of this amount. . He who was Himself Priest and Tem- ple, doing God's service as none ever did, prob- ably submitted to the form of redemption from the temple service. Our Lord's subsequent con- duct in cleansing the temple, shows how little He regarded the payment of legal claims as satisfy- ing His zeal for God's house (John ii. 13-17). Turtle Doves. Ver. 24. According, etc. The offering was, according to Lev. xii. 6 : ' a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering.' In the case of poverty : A pair of turtle-doves, or two young pigeons (Lev. xii. 8). Joseph and Mary were not rich, but extreme poverty is not to be inferred from this offering. If they, while sojourners in Bethlehem, had also to pay five shekels at this time, there would be a sufficient reason for their availing themselves of this provision of the law for those who were not rich. ' Mary cannot bring a lamb for an offering : she brings some- thing better, even the true Lamb of God, into the temple.' (Van Oosterzee.) Ver. 25. Simeon. According to some, this was the son of the famous Rabbi Hillel, and father of Gamaliel the teacher of Paul (Acts v. 34). The Rabbis say that Jesus was born in the days of Rabbi Simeon, son of Hillel. But the name was very common ; ver. 26 suggests that this man did not live long afterwards, while Rabbi Simeon was alive in a. d. 13; and the language here does not point to a famous man. Another untrustworthy tradition describes him as blind, but receiving his sight on the approach of the child Jesus. — Righteous, as regards the law, and devout, religiously conscientious (comp. Acts ii. 5; viii. 2). — Waiting for the consolation of Israel, /. e., for the coming of the Messiah to console Israel after the sorrows [dolores Messia), which according to the common belief should precede that coming. Comp. ver. 38. — And the Holy Spirit was upon him. This explains the subsequent revelation. Ver. 26. Should not see death. Comp. Ps. Ixxxix. 48 ; John viii. 51 ; Heb. xi. 5 ; also the phrase 'taste death' (Matt. .xvi. 28; Heb. ii. 9). — The Lord's Christ, /. e., ' the Messiah of Jeho- vah.' It is implied that Simeon was very old, and would die soon after. How this revelation was made is not hinted. Ver. 27. And he came in the Spirit into the temple. His steps were ordered by the Spirit, in the power of which he lived. The Spirit led him thither to meet this child, whom he was enabled, by the same Spirit, to recognize as the Messiah. Ver. 29. The words of Simeon are poetic in their form, and even in a translation retain their peculiar beauty. The song is called N'unc Di- mittis, from the opening words in the Latin ver- sion. Like the Magnificat and Benedictiis, it is adapted to the peculiar time and circumstances assigned in the narrative. — Now lettest thou thy servant depart, ' now release thy servant.' The word ' servant ' corresponds with Lord, i. e., 'master,' not Jehovah. Death is regarded as the dismissal from honorable service. — According to thy word, /'. e., the revelation mentioned in ver. 26. — In peace, in the fullest sense of happiness, blessedness. This is the result of the release asked for. Ver. 30. Have seen. These words are em- phatic ; probably the tradition respecting pre- vious blindness was suggested by them. — Thy sal- vation, i. e., the Messianic deliverance. He sees the world's salvation, while beholding the form of a helpless child. The prominence given by Sim- eon to ' salvation ' rather than to the person o£ the child, confirms the early date of the song. It also indicates that Simeon had not heard of the wonderful occurrences which preceded. Ver. 31. All peoples, both Jews and Gentiles, as the next verse shows. The past tense is used from a prophetic point of view, as in the songs of Mary and Zacharias. Ver. 32. Alight. This defines ' salvation.' — For revelation to the Gentiles. Comp. Is. xlix. 6 ; where there is a similar prophecy. The idea is that of Old Testament prophecy : The light of the world rises in Israel, extends its influence to other nations, which submit to the Messiah and receive the light of truth. Comp. Is. ii. 2 ; xi. 10; xliv. 5. — And the glory. This also defines 'salvation ; ' some take it as defining 'light,' but this destroys the poetic parallelism, and is otherwise objection- able. The end proposed is not the glory of Israel, but the coming of the Messiah, and His salvation is the true glory of Israel, that which Chap. II. 21-40.] THE GOSPEL ACCORDING TO LUKE. 359 really exalts it above other nations, "-hat for which it was chosen. Ver. 33. And his father. 'Joseph' was sub- stituted at an early date. 'The parents' are spoken of in ver. 27 (comp. the words of Mary, ver. 48). Our Lord, however, is never rep- resented as calling Joseph by this title. The use of it by Luke, in the legal and popular sense, in- volves no contradiction of his previous state- ments. To have avoided the term would look like the over-carefulness of an inventor. — Were marvelling, while Simeon was speaking. Al- though this was only a confirmation of the more direct revelations ]3reviously made, their wonder is made more prominent than their faith. Ver. 34. Blessed them. The ordinary benedic- tion of a pious old man. — Unto Mary his mother. This indicates that Simeon knew (by revelation we infer) something of her peculiar relation to the child. He now alludes to the sufferings of the Messiah, already foretold by the Old Testa- ment prophets. This further revelation may have been needed to prevent undue elation on the part of Mary. — Is set, lit., 'lies.' The reference is to lying in an appointed place, probably with an allusion to the 'stone of stumbling ' (Is. viii. 14; Rom. i.x. 33; comp. i Pet. ii. 8). — For the falling and the rising of many. This is most naturally referred to two classes : some fall through unbelief, stumbling at this rock of offence ; others are raised up through faith and holiness. ' The fall and rising again ' (as in E. V.) points to but one class : those first humbled by a sense of sin and then raised again by this Saviour ; but ' again ' is not necessarily implied. — And for a sign that is spoken against. This refers to the future, but the present is used of what is characteristic. This prophecy was ful- filled during His earthly life ; the culmination was the cross, which as the sign of salvation has not yet lost its offence (Gal. v. 11). Ver. 35. Yea, a sword shall pierce through thine own soul. The sentence is parallel with the last, and should not be put in parentheses. The rejection and suffering of Christ has just been indicated ; with this the grief of Mary will corre- spond. The culmination of her grief is at the culmination of His sorrows : the sword pierces deepest at the cross. This is the key-note of the Stabat Mater Dolorosa. This ancient interpreta- tion is preferable to later ones : such as a refer- ence to Mary's anguish for sin, or her doubt about the Messiahship of her son. — That thoughts out of many hearts may he revealed. Neutrality with respect to this one, will be impossible. Whether men fall or rise, the appearance of this child will reveal their secret heart, and this will be done through the cross, to which there is a latent refer- ence throughout. The test is faith in the Cruci- fied One (i Cor. i. 23, 24). Ver. 36. One Anna. ' One ' is supplied to re- lieve the English construction. — A prophetess, so called previous to this time. — Phanuel. The name of her husband is not mentioned, probably because he had been so long dead. Nothing further is known of father or daughter, though tradition has been busy in supplementing the nar- rative.— She was of a great age. From this point to 'fourscore and four years' (ver. 37), the description is parenthetical, referring to the par- iculars of her great age. Ver. 37. Even unto fourscore and four years. The correct reading suggests that she was now eighty-four years old, not a widow for that period. This is evidently mentioned as a com- mendation (comp. I Tim. v. 3, 5), especially as it is plainly intimated that she was young at the death of her husband. — Who departed not, etc. Description of her mode of life. She not only appeared in the temple at the ordinary hours of prayer, and on ordinary fast days (Monday and Thursday), but her life was devoted entirely to religious exercises. As, however, she represents expectant Israel, this cannot be an argument in favor of monastic life. The tradition that Mary had been brought up under her guidance in the temple is groundless. Simeon and Anna 'stand in striking contrast to the infant Saviour, exempli- fying the Old Covenant decaying and waxing old before the New, which is to grow and remain.' Van Oosterzee. Ver. 38. At that very hour, /. e., when the meeting with Simeon took place. — Gave thanks unto God, according to the better supported read- ing. She gave praise to the Father for sending the Messiah. — Spake of him. Evidently of the child. — To all them, etc. Not openly to every- body, but to the circle of pious people expect- ing the Messiah. This probably took place on the spot (comp. ver. 17). It may have been the hour of prayer, when numbers of this class would be present. — For the redemption of Jeru- salem. The correct reading favors this trans- lation, which refers to the same Messianic ex- pectation indicated by the E. V., but points to Jerusalem as the place where redemption would begin. These expectant souls were probably obscure persons, and any extended knowledge of the prophecies respecting this child would be checked by the flight to Egypt and the with- drawal to Nazareth. Thus the accounts of Mat- thew and Luke undesignedly supplement each other. Ver. 39. They returned into Galilee, to their own city Nazareth. Of itself this suggests that Joseph and Mary went directly and immediately from Jerusalem to Nazareth. But this is not expressly stated. It is, however, difficult to sup- pose that Luke had seen Matthew's account, or vice versa. Ver. 40. And the child grew. Comp. the ac- count of John's youth (chap. i. 80). The ne.xt section illustrates what is stated in this verse, and verse 52 repeats and extends the statement. Growth of body is mentioned first, a point not to be overlooked. — And waxed strong. The words ' in spirit ' are inserted from chap. i. 80, and refer the statement to mental and spiritual develop- ment ; but without this interpolation the sense is : Our Lord in His genuine human development, grew strong as he grew in body, had a healthy phys- ical growth. — Being (or ' becoming ') filled with wisdom. In mind and spirit too He grew. This being filled with wisdom was an increase of knowledge in proportion to His physical growth, including, as the next incident (especially ver. 49) plainly implies, an increasing consciousness of God as His Father, an awakening of His own divine-human consciousness, a recognition of Himself, a revelation of the wisdom belonging to His Divine nature. For this 'wisdom' was in Him and is distinguished from what is stated next : and the grace of God (the favor of God His Father) was upon him. Comp. ver. 52. 36o THE GOSPEL ACCORDING TO LUKE. [Chap. IL 41-52 Chapter II. 41-52. The Visit to Jerusalem ; the Boy Jesus in the Temple. 41 lyjOWMiis parents went to Jerusalem " every year ^ at * the « Comp. , 42 J-^ feast of the passover. And when he was twelve years old, b Ex.jcxnUs; they " went up to Jerusalem ^ after the custom of the feast, c See ver. 4. 43 And when they had fulfilled <^ the days, as they returned, the '^ Ex. xU. ..5. child •^ Jesus tarried behind in Jerusalem ; and Joseph and his 44 mother knew not of it^ But they, supposing him to have been in the company, went a day's journey ; and they sought him 45 among their kinsfolk and « acquaintance. And when they found ^ chap. xxiii. him not, they turned back again ^ to Jerusalem, seeking^ him. 46 And it came to pass, that after three days they found him ir^ -^ ^ee. Matt, the temple/sittingin the midst of ^ the doctors,^ both hearing ^- J^°«'^°; 47 them, and asking them questions. And all that heard him were ^- '^■ 48 astonished 9 at his ''understanding and answers.^^ And when ^ See Mark T" " XU. 33. they saw him, they were amazed : ^^ and his mother said unto him, Son, why hast thou thus dealt with us .? behold, ' thy father ^ Comp. ver. 49 and I have ^^ sought thee sorrowing. And he said unto them, How is it that ye sought me.? wist ye not^^ that I must be -^ John ii. i6. t;o about *mv Father's business } ^^ And ^they understood not the /Comp.chap. xviii. 34. 5 1 saying which he spake unto them. And he went down with them, and came to ™ Nazareth, and was subject unto ^^ them :»« See ver. 3g. ' n see ver. ig but " his mother kept all these sayings in her heart. 52 And Jesus increased ^^ in wisdom and "stature, and ^ in fa- " ,^t"; '^h^''' vour with God and man.^' ^ Ver.^40. J And ^ every year to Jerusalem 2 the best authorities omit to Jerusalem * boy 5 his parents knew it not {according to the best authorities) ^ omit again '' seeking for * teachers ^ amazed 1° his answers 11 astonished ^^ omit have ^^ did ye not know 1* in my Father's house f ^^ he was in subjection to ^^ advanced '■^ men. This section gives an example of the wisdom We find no trace of any contact with the learning just spoken of (ver. 40), the more significant be- of those days ; there was no school of philoso- cause the incident occurred at the age (twelve phers in despised Nazareth. Nor can He be years) when a Jewish boy became a ' son of the ranked with self-made men of genius. For while law,' was first fully subjected to the obedience of these too have been deprived of living teachers, the law. The whole story is told so simply, with their development can still be accounted for by such internal marks of truthfulness, that no reason the use of other educational meajis, and we have for rejecting it can be found. It is in marked to trace the energy with which such have sought contrast with the unnatural fictions of the Apoc- these means and improved them. But there is ryphal Gospels. no trace of such a life of application here. Nay, On our Lord's Childhood. It was a real the character of His subsequent teaching forbids childhood and youth ripening into manhood. Here the theory that he thus attained His knowledge, where Scripture is well nigh silent, we find an It is too unique to be the result of study. Schaff unanswerable argument for the doctrine of the (77/,? Person of Christ): 'He confined Himself Divine-human Person of Christ. How could strictly to religion. But from that centre He such a one as Jesus afterwards became grow up shed light over the whole world of man and nature, in such a place and in such circumstances, unless In this department, unlike all other great men, He were the Incarnate Word ? The human advan- even the prophets and the Apostles, He was ab- tages He enjoyed were common to all the Jews, solutely original and independent. He taught Chap. II. 41-52.] THE GOSPEL ACCORDING TO LUKE. 361 the world as one who had learned nothing from it and was under no obligation to it. He spoke from Divine intuition as one who not only knows the truth, but who is the truth, and with an au- thority which commands absolute submission, or provokes rebellion, but can never be passed by with contempt or indifference. His character and life were originated and sustained in spite of circumstances with which no earthly force could have contended, and therefore must have had their real foundation in a force which was super- natural and divine.' Ver. 41. Went, were accustomed to go. — At the feast of the Passover. On the Passover, see Matt. xxvi. 2. The male Israelites were required to appear at the three yearly feasts (Ex. xxiii. 14-17). Women, according to the teach- ings of a prominent Rabbi (Hillel), were bound to attend the Passover feast. Mary probably went from pious motives, rather than Rabbinical rules. Ver. 42. Twelve years old. At this age a Jew- ish boy became ' a son of the law ' and was hence- forth bound to obey the law in the full scope of its requirements. After this age attendance at the Passover was necessary ; but the passage before us gives no hint that this was the first time the child Jesus had accompanied His parents thither. In the original, vers. 42 and 43 form but one sen- tence. Ver. 43. Fulfilled the days. The seven days of the feast. (Ex. xii. 15; Lev. xxiii. 6; Deut. xvi. 2.) — Tarried behind in Jerusalem. This and the next clause are the emphatic parts of the sentence (vers. 42, 43). — And his parents did not know it. This does not imply want of proper care on their part.- Such a child had not been wont to cause anxiety. How it happened is not stated. The main point is, that He, afterwards (ver. 51) and before so obedient, remained with- out consulting His parents, and justified Himself for so doing (ver. 49). His action was occasioned by an irresistible longing to remain in the sacred city and in the house of God. This longing He gratified without consulting those to whom He ordinarily owed obedience. Such conduct would have been disobedience, implying moral imperfec- tion, if Jesus were not more than man. The sole justification is in the higher relationship He as- serts (ver. 49). Ver. 44. In the company. The band of fellow- travellers. These caravans were often large, and usually made up of those from the same district. — A day's journey. During the day no anxiety would be felt respecting so obedient a child, but at night he would be expected to rejoin His par- ents. — Kinsfolk and acquaintance. This was natural, and shows the composition of the cara- van. Ver. 45. Turned back to Jerusalem, seeking for him, i. e., on the way as they returned. Ver. 46. After three days. Reckoned from the time when they missed Him : one day return- ing (possibly part of another, as they searched on the way), another of search in Jerusalem, the third day that of finding Him. Others prefer to reckon from their departure out of Jerusalem : one day out, one to return, the third of search. Either is preferable to the theory that three full days were spent in looking for Him in Jerusalem. He must have been most of the time in the temple, and it would scarcely take them so long to think )f searching for Him there. — In the temple. In one of the porches of the court of the women. They found Him where Mary might go (ver. 48), and in these porches the Rabbis held their schools. — Sitting in the midst of the teachers, the Jew- ish Rabbis. There is nothing to prove that He sat there, as a teacher. The position is men- tioned to show that He was not hid, but where He could easily be seen. Nor can it be proved that scholars %tood and teachers sat in these assemblies. The custom in the East is for schol- ars to sit cross-legged on the floor. — Both hear- ing them, and asMng them questions. The ' hear- ing ' is mentioned first, which opposes the idea of His having taken the position of a Rabbi. 'Asking them questions,' was simply in accord- ance with the Jewish custom : the scholars asked questions. Ver. 47. Were amazed at his understanding; as manifested in His comprehension of the sub- jects (undoubtedly religious) under discussion. — His answers. This is added as the special ground of amazement. None of these answers have been preserved, but the subsequent reply to Mary indicates the wisdom of His words. But we must beware of the improbable and un- warranted view that He spoke as a teacher, or oracularly. ' A lecturing, demonstrating child, would have been an anomaly, which the God of order would never have exhibited' (Olshausen). There is nothing premature, forced, or unbecom- ing His age, and yet a degree of wisdom and an intensity of interest in religion, which rises far above a purely human youth. Ver. 48 They (z. e., His parents) were aston- ished. Comp. ver. 50. — His mother said tmto him. This indicates that there was a special reason for her speaking rather than Joseph. But the answer shows that these chapters were not written to unduly exalt Mary. — Son. Greek, ' child.' — Why, etc. There is a tone of reproach in the question, and also a hint that Jesus had never before grieved the mother's heart. This separates Him at once from all other boys. — Thy father and I. This form of speech was re- quired by usage. It may, however, imply that Mary had never told her son of the remarkable circumstances of His birth, and then His answer, assuming a knowledge of His Father, would be the more remarkable. Ver. 49. How is it that ye sought me, or, ' were seeking me ? ' A boy of twelve years would understand the mother's anxiety. (In Oriental countries maturity comes earlier than among us.) Were He only human, the answer would have been mocking. But ' in all the sim- plicity and boldness of holy childhood,' He ex- presses astonishment that they had not known where He would be and where He ought to be. He knew and felt there was something in Him and in His previous history, which ought to he known to Mary and Joseph, that justified His being where He was and forbade their anxiety about Him. Mary's reproach implies that she had not told Him of the things she had been 'pondering in her heart' (ver. 19). This makes the answer the more remarkable, while its quiet repose shows that the child was superior to the mother. — Did ye not know. This, like the pre- vious clause, implies that they ought to have known this. — That I must be. This points to a moral necessity, identical with perfect freedom. Our Lord afterwards uses it of ' His appointed and undertaken course ' (Alford). At this time 362 THE GOSPEL ACCORDING TO LUKE. [Chap. IIL 1-22. when legal duty fell upon a Jewish boy, He would express His conviction of duty. It repre- sents the time when children begin to feel that they have entered upon ' years of discretion,' and assumed for themselves the moral responsibility hitherto largely resting upon their parents. — In my Father's house. Lit., 'in the things of my Father.' It may mean : abiding»in, occupied in that which belongs to my Father, to His honor and glory, including all places and employments peculiarly His. The place in which He was, is in any case included. But it seems best to re- strict the sense to the place. Greek usage favors this. The question about seeking Him makes it necessary to accept the reference to the temple as the primary one, even if the wider reference is not excluded. They need not have sought Him, they ought to have known where to find Him. At the same time it is true that He here suggests the sphere in which He lived, whether in or out of the temple. The words : ' my Father,' assert what was implied, or only negatively expressed, in the previous part of the response. He claims God as His Father, and not only justifies His conduct by this claim, but expresses the convic- tion that they should have recognized it. There is a contrast with the phrase, ' Thy father ' (ver. 48). This is X)\^ first recorded utterance of Jesus, and in it the Divine-human self-consciousness is manifest. The narrative suggests that this was the first time words of this deep meaning had fallen from His lips. Christ's first saying was not a moral precept, but a declaration concern- ing His relation to God. The calmness of the response confirms the view that the consciousness of this relation had previously existed. Ver. 50. And they understood not the saying. This was natural, even after the remarkable peculiarities of our Lord's birth. Twelve years had passed since then, and their faith might have grown weaker. While they knew something as to His Person, they could not understand the deeper meaning which He seemed to compre- hend so clearly and express so decidedly. Fur- ther, what He said came from Himself and not from their information ; this obedient child devi- ated from His parents' expectation and calmly justified His conduct. No wonder they did not understand. In these days men, after all the light from Christ's life, after all the evidences of His power in the Christian centuries, fail to understand this saying of His, respecting His own Person. Ver. 51. Was in subjection unto them. Ren- dering full obedience, probably working at His reputed father's trade (Mark vi. 2). In the light of ver. 49 this obedience appears as a self- humiliation. It adds to our conception of the completeness of His vicarious work during these long years, to remember that there were other children in the household to try Him in the ways so common to children. The passive virtues could scarcely be manifested had He been alone. — But his mother, etc. Joseph disappears from the history at this point. He probably died at some time during the eighteen years before our Lord's ministry began. Mary kept all these say- ings in her heart during these years, and from her the Evangelist may have derived his information. Ver. 52. Advanced, not 'increased.' — In wis- dom and stature, or, ' age ; ' see Matt. vi. 27. The former sense is included, if the latter be accepted. — In favor (or, 'grace') with God and men. The favor with God found expression at His baptism, and that expression implies sinless perfection. The innocence of childhood, free in this case from all childish faults, developed into complete holiness of life, in the way of positive obedience. During this time of youthful obedi- ence and subjection, was performed a large part of that work which the second Adam must do as fulfilling the law for others. This work found 'favor with God.' The favor with men was probably not complete. Even in youth He must have testified by His life against the worldly people of Nazareth (comp. chap. iv. 28, 29). The exercise of His passive virtues must have been constant and increasing. His patient wait- ing has a lesson never more needed than in this bustling age. Chapter III. 1-22. The Mmistry of John the Baptist ; the Baptism of yesus, with the Divine Testimony to Him. 1 IV T OW in the fifteenth year of the reign of Tiberius Cesar, -*- ^ Pontius Pilate " being governor of Tudea, and * Herod « Chap. ii. 2. ° ° -' ' b Matt. XIV. I ; being tetrarch of Galilee, and ''his brother Philip tetrarch of v". 19; ^ i chap. IX. 7 ; Iturea and of the region of^ Trachonitis, and Lvsanias the^ 1^"!^ '''•"•' , '-' ' v c Matt. XIV. 3 r 2 tetrarch of Abilene, '^ Annas and * Caiaphas being the high ^5ohnx'viif." priests,^ ■''the word of God came unto *'John the son of Zacha- \l\l^_'' ^'^^^ 3 rias in the wilderness. And he came into all the country ^/MAT^'in^' about Jordan, preaching the baptism of repentance for the^ ^ of the region of Itura^a and 2 QjfiH the 3 in the hieh priesthood of Annas and Caiaphas {according to the best o ; Mark i- 3-5- ^ Chap. 1. 13. authorities) remon round ^ unto Chap. III. 1-22.] THE GOSPEL ACCORDING TO LUKE. 363 4 remission of sins ; As it is written in the book of the words of Esaias ^ the prophet, saying/ ''The voice of one crying in the wilderness, isa. xi. 3,4, Prepare ye the way of the Lord, Make his paths straight. 5 '^ Every valley shall be filled, And every mountain and hill shall be brought low ; And the crooked shall be made ^ straight. And the rough ways s/m// be made ^ smooth ; 6 * And all flesh shall see *the salvation of God. » is. xi. 5; m. 10. 7 Then said he ^° to the multitude ^^ that came forth ^^ to be -* Acts xxviu. ' 28 ; cnmp. baptized of him, O generation ^^ of vipers, who hath ^^ warned ^hap. ii. 30. 8 you to flee from the wrath to come .-' Bring forth therefore fruits worthy of ^^ repentance, and 'begin not to say within your- ^ chap. v. 21; selves, We have Abraham to oicr father : for I say unto you, That '''^- 9- God is able of these stones to raise up children unto Abraham. 9 And now also the axe is laid unto ^^ the root of the trees : every tree therefore which ^'' bringeth not forth good fruit is hewn 10 down, and cast into the fire. And the people asked him, say- 11 ing, '"What shall we do then .? ^^ He answereth and saith ^^ ^^ Acts ii. 37 ; unto them, " He that hath two coats, let him impart to him that xyHo. 12 hath none ; and he that hath meat, let him do likewise. Then ^"^ " jamesii^'ls, "came also publicans to be baptized, and ^^ said unto him, ^ chap.vii.29. 13 Master, ™ what shall we do .-^ And he said unto them, ^ Exact / Comp.chap. xix. 8. 14 no m.ore than that which is appointed you. And the soldiers likewise demanded of him,^^ saying, "* And ^^ what shall we do .'* And he said unto them, Do violence to no man, neither ^ accuse any falsely ; ^* and be content with your wages. 15 And as the people were in expectation, and all men mused ^^ in their hearts of ^^ John, ^whether he were the Christ, or not ;^^ ^ \f^'^ '• "'' 16 ''John answered, saying unto them all, I indeed baptize you with r Matt. iii. water ; but one mightier than I cometh,^^ the latchet of whose Mark l ^, shoes ^® I am not worthy to unloose: he shall baptize you with 17 the Holy Ghost and with ^^ fire: Whose fan is in his hand, and he will thoroughly purge ^^ his floor, and will'^^ gather the wheat into his garner ; but the chaff he will burn -^^ with fire unquenchable. ^ Isaiah '' omit saying ^ become 9 ofnit shall be made i" He said therefore ^^ multitudes 12 went out 13 Ye brood " o)nit hath 15 insert your i^ gyg^ ^q^^ ^^^ ^y^^ g^jgg jg lying at " that 18 then shall we do ? i^ said -" And there ^i insert they 22 ^nd soldiers also asked him 28 And we "^ wrongfully 25 reasoned 26 concerning 27 whether haply he were the Christ ; 28 there cometh he that is mightier than I 29 sandals ^o ^^^^/^ ^j^i^ 31 thoroughly to 32 ^-q 83 burn up 8. 364 THE GOSPEL ACCORDING TO LUKE. [Chap. IIL r-22. 18 And many other things in his exhortation preached he^^ unto 19 the people. 'But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife,^^ and for all the evils ^^ 20 which Herod had done, Added yet this above all, 'that he shut up John in prison. 2 1 Now " when all the people were baptized, it came to pass,'^' that Jesus also being ^^ baptized, and " praying, the heaven was 22 opened, And the Holy Ghost descended in a bodily shape like ^^ a dove upon him, and a voice came from *o heaven, which said,^^ Thou art my beloved Son ; in thee I am ^^ well pleased. 8* So then with many other exhortations he preached glad tidings 35 //le best authorities ri?«^ brother's wife ^^ evil things 8T Now it came to pass when, etc. ^^ having been ^^ form, as *" out of *^ omit which said ^^ was J Matt. xiv. 3 ; Mark vi. 17. t Comp. John iii. 24. u Matt. iii. 13-17; Mark i. 9- 1 1. V Chap. ix. 28, 29. Contents. The ministry of John is narrated by all four Evangelists. Peculiar to Luke are : the chronological notice (ver. i), which points out the exact position of the main gospel facts on the wide platform of universal history ; he quotes the fuller quotation from Isaiah (vers. 4- 6), and several particulars exemplifying John's teaching (vers. 10-14). Matthew and Mark pass at once to the announcement of the coming of the Messiah, but Luke prefaces it with a descrip- tion of the state of expectation prevalent among the people (ver. 15) answering to the fuller account of John (i. 19-25). The imprisonment of the Baptist and the cause of it are mentioned here (vers. 19, 20) to complete the ac- count of John's activity ; the bap- tism of Jesus and the Divine attesta- tion which accom- panied it, coming last (vers. 21, 22) as most important and as a resump- tion of the main thread of the his- tory. On the char- acter and mission of John the Bap- tist, see on Mat- thew iii. 1-12. Ver. I. Luke's accuracy appears from his naming here no less than seven official per- sonages, from the Roman emperor to the Jewish high-priest, or high-priests. — In the fifteenth year of the reign of Tiberius Cesar. The step- son and successor of Augustus. The usual (and incorrect) Christimt era (A. D.) coincides with the year of Rome (u. c.) 754. Augustus died Aug. 19, u. C. 767 (or A. D. 14, counting u. C. 754 as A. D. I). The fifteenth year of the sole Tiberius Cesar. reign of Tiberius was from August 19, u. c. 781, to the same day 782. But he was associated with Augustus as ruler, from January, 765. The expression translated : ' of the reign of ' permits us to reckon from either point. Reckoning from January, 765, 'the fifteenth year' would give from January, 779, to January, 780, as the date of John's ministry. This date accords better with the fact that Christ was bom before the death of Herod (Matt. ii. 19), which occurred u. c. 750. For Jesus ' was about thirty years of age ' (ver. 23) at the time of His baptism, which took place some time after John began to preach. The other view would give no earlier year than 781 as the beginning of St. John's ministry, and would lead to the conclusion that our Lord was thirty-two years old when He was baptized. This is possible, but not probable. We there- fore hold that the year spoken of is u. c. 779 - . 780 (a. d. 26-27). Or* the date of our Lord's birth, see Introd. § 7, 3 (i). — Pontius Pilate. Sixth governor (procurator) of Judea. He held the office from u. c. 779 to 789 (a. d. 26-36). — Herod. Herod Antipas, the son of Herod the Great, and Malthace, the full brother of Archelaus (Matt. ii. 22), and the murderer of John the Bap- tist. He is frequently spoken of in the Gospels. He was tetrarch of Galilee from u. c. 750 to 792. Perea was also under his jurisdiction. — His brother Philip. Not the same as Philip, the first husband of Herodias, spoken of in Mark vi. 17, and alluded to in Matt. xiv. 3 and ver. 19, who was disinherited by his father and remained a private citizen. Philip the tetrarch was the son of Herod the Great and Cleopatra, a woman of Jerusalem, the fifth and last wife of Herod. He reigned from 750 to 786, and was the best of Herod's sons. — The region of Iturea and Trachonitis. The northeastern part of Palestine, beyond the Sea of Galilee. — Lysanias, tetrarch of Abilene, the dis- trict about the town of Abila, which was. eighteen miles north of Damascus. Another person of this name ruled over a larger district in the same region about sixty years before, and was killed by Antony. All the territory ruled by that Lysanias, was assigned by Augustus to others, except Abi- lene, which therefore seems to have had a sep- arate ruler. He is named by Luke alone, but a good many years afterwards the district was called ' Abila of Lysanias.' Chap. III. 1-22.] THE GOSPEL ACCORDING TO LUKE. 365 Ver. 2. In the Mgh priestliood of Annas and Caiaphas. There could be properly but one high- priest, holding otifice for life ; the verse therefore suggests some peculiar state of things. From other sources we learn : that Annas had been high-priest, but was deposed by the Romans some years before ; that, after a number of changes his son-in-law Caiaphas was made high-priest, hold- ing the office at this time. Annas, however, is called the high-priest in Acts iv. 6, and still ex- ercised some functions of the office (John xviii. 13). Annas was probably recognized by the Jews as the legitimate high-priest, while Caiaphas was accepted as high-priest de facto, whenever contact with Roman authority made such a rec- ognition necessary. The name of Annas comes first on account of his age and influence. Others suppose that the two alternated yearly in the office ; others, that Annas was the deputy to the high-priest (2 Kings xxv. 18), thus evading the Roman interference. The first view is the best, especially as it involves a protest against the un- lawful meddling with an office of God's appoint- ment. Comp. on Matt. xxvi. 2, 57. — The word of God came. The Old Testament formula for prophetic inspiration. — In the wilderness. See chap. i. 80. The beginning of John's ministry is referred to. Ver. 3. See on Matt. iii. i; Mark i 4. Ver. 4. Matthew and Mark also quote Is. xl. 3, but no more. Vers. 5, 6. Every valley, etc. Luke adds Is. xl. 4, and part of ver. 5. The removal of natural obstacles from the path of an approaching con- queror represents the removal of moral hin- drances, by means of John's preaching of repent- ance, before the coming Messiah. — The salvation of God. The ' salvation ' spoken of by Simeon (chap. ii. 30). Vers. 7-9. See on Matt. iii. 7-10. — Multitudes. Matthew : ' many of the Pharisees and Sadducees.' In this case as in that of every popular preacher, many of the hearers were attracted by idle curiosity or worse motives. John knew this, and adopt- ed this severe tone. — The agreement with Matthew is close, but in ver. 8, we have fruits instead of ' fruit,' and begin not instead of ' think not.' Vers. 10-14 ^re peculiar to Luke. Ver. ID. What then shall we do? The question of those whose con- science had been aroused. Comp. similar questions, Acts ii. 37 ; xvi. 30 ; xxii. ID. But the answers given under the gospel dispensation were different. Ver. II. He that hath two coats, etc. This reply says nothing of faith and love. John belonged to the dispensation of the law, was a preacher of repentance, a forerunner of the Saviour. The answer was correct, but necessarily incomplete. The principle is that of unselfish- ness, which is set forth by our Lord, in the Ser- mon on the Mount, as self-denying love. This is the link between the two preachers, as far as moral precepts are concerned. Ver. 12. Publicans. Tax-gatherers. See Matt. V. 46. Their presence is a proof of the power of John's preaching. Ver. 13. Exact no more. Great opportunity for exaction was afforded by the system of letting out the collectorships to the highest bidder ; the exactions would all be clear profit. Ver. 14. Soldiers. Some soldiers. Xhe origi- nal refers to those in actual service at the time. They may have had police duty to perform. That they were foreign mercenaries employed by Herod is less likely, since the inference is that they were either Jews or men like Cornelius (Acts x.). — Do violence to no one. The verb first means 'to shake violently,' then to oppress, vex, lay under contri- bution, etc. — Neither accuse any wrongfully. Lit., neither be sycophants, i. e., play the spy, be informers, slander, etc. For such conduct mili- tary service, in those days, afforded great oppor- tunity.— Be content with your wages. Mutinies on account of pay were frequent, especially among the soldiers of dependent kings. John did not say : Throw away your arms and desert your colors; but : Do not abuse your power. His ex- hortation plainly implies the lawfulness of the military profession, and consequently the right of war under certain circumstances. John under- stood his audience, yet he had been a recluse. Knowledge of human nature is essential for the preacher ; but a careful study of God's Word in retirement may be a better means of obtaining it than constant intercourse with the world. Ver. 15. Were in expectation, /. ^ and ^'' be spilled, and the bottles ^^ shall ^^ perish. But new wine 39 must be put into new bottles ; ^^ and both are preserved.'''^ No man also*^^ having drunk old wine straightway ^^ desireth new ; for he saith, The old is better. "^^ ^^ No man rendeth a piece from a new garment and putteth it upon an old garment ; else he will rend the new, and also the piece from the new will not agree with the old. ^^ skins ^"^ and itself will ^^ will ^^ fresh skins ^° omit and both are preserved. ^^ And no man ^'^ omit straightway 63 good. 'saw ' (Matthew and Mark) ; observed, noticed, looked on. — Forsook all. Peculiar to Luke. It implies not only the actual relinquishment of what he was then doing, but the spirit in which he followed. Vers. 29-39. Levi's Feast, etc. This oc- curred at a later date. See on Matt. ix. 10-17 J Mark ii. 15-22. Ver. 29. A great feast for him in his house. Mentioned by Luke only, but implied in the other accounts. Ver. 30. Why do ye eat, etc. Matthew and Mark represent the objection as raised against the conduct of our Lord. But the disciples also ate with the publicans and smners. The result would be a protest from the Pharisees against both the Master and His disciples. Ver. 33. And they said to Mm. This seems to refer to the Scribes and Pharisees (ver. 30). Matthew makes 'the disciples of John' the ques- tioners, and Mark joins both classes. Both were present ; they were together in their practice (see on Matt. ix. 14), as probably in their objec- tions.— The disciples of John, etc. This is not in the form of a question. — And make prayers. Peculiar to Luke. It refers to stated prayers, like those of ascetics. Ver. 34. Can ye make, etc. Luke brings out the reason why the objectors must fail to make the disciples fast. Ver. 35. See on Matt. ix. 15. Observe the solemnity of the correct reading. Ver. 36. Else he will rend the new, and also, etc. This part of the verse differs from the par- allel passages, in representing a double disadvan- tage. ' In Matthfew and Mark the mischief done is differently expressed. Our text is very sig- nificant, and represents to us the spoiling of both systems by the attempt to engraft the new upon the old : the new loses its completeness ; the old, its consistency.' Alford. Vers. 37, 38. See on Matt. ix. 17. Few pas- sages given by all three Evangelists have been so altered by the copyists, and in none does the independence of the three appear more clearly. Ver. 39. And no man having drunk old wine desireth new ; for he saith, The old is good. Some authorities read ' better' (as in E. V.) ; a reading due to an attempt to explain the sense. This verse gives completeness to our Lord's discourse and contains the final answer to the objection raised in ver. 33. There is no comparison be- tween the relative excellence of new and old Chronology. The occurrences mentioned in this section are detailed by Matthew and Mark. The latter (i. 40- ii. 22) places them in the same order, but Matthew inserts the healing of the leper immediately after the Sermon on the Mount (chap, viii. 1-4), and groups the other events together after the return from Gadara (ix. 2-17). The order of Mark, up to the call of Levi (Matthew), is exact, but Levi's feast belongs to a later period. See on Matt. ix. 2-17 ; viii. i ; comp. Mark i. 40- ii. 22. The chief peculiarity of Luke's account is in ver. 39. Vers. 12-16. Healing of a Leper. One of the cities (ver. 12). Probably not Capernaum. — Full of leprosy. A term of medical accuracy, probably referring to the severity of the disease in this case. On this disease, see Matt. viii. 2. In ver. 14, there is a change to the direct address : but go, and shew thyself, etc. Ver. 16 breaks off the direct connection of time with what follows ; the length of the interval is uncertain. Vers. 17-26. Healing of the Paralytic. See on Matt. ix. 2-8 ; Mark ii. 1-12. This ac- count contains marks of independence. Ver. 17. On one of those days. Probably re- ferring, but very indefinitely, to the preaching tour of chap. iv. 44. — Pharisees and teachers of the law. Peculiar to Luke ; but the other Evangelists speak of the ' scribes ' as objecting. — Out of every village, etc. From all parts, not necessarily from each and every village. — Jerusalem. Prob- ably they had come with hostile purpose, since on this occasion we first discover an indication of antagonism. — And the power of the Lord was with him to heal. Some authorities read : ' that he should heal them.' ' Lord ' refers to God, although Luke often applies the term to our Lord. Ver. 19. Through the tiles. The tiles on the flat roof of the house itself were removed (see on Mark ii. 4). Ver. 21. Began to reason. The opposing thought arose at once, and it was soon answered. Ver. 26. And astonishment seized on them all, etc. Luke alone mentions all three emotions of wonder, gratitude, and fear. Matthew speaks of the last two ; Mark of the first two. Matthew in- dicates that these feelings were those of the people, not of the scribes and Pharisees. — Strange things. Our word paradox is taken from the word here used. Vers. 27, 28. The Call of Levi. See on Matt. ix. 9 ; Mark ii. 13, 14. — Beheld, more than 380 THE GOSPEL ACCORDING TO LUKE. [Chap. VL i-ii wine, but simply a statement of the wish (' desir- is Jewish ; the ' new,' what is distinctively Chris- eth') of one accustomed to drinking old wine, tian, the grace and freedom of the gospel. — The The one accustomed to the old wine, says : the first disciples, as Jews, were not ready at once to old is pleasant, good enough for me, I have no relish the new wine. — The warning against bring- desire to try the new. This is precisely the at- ing legalism into the gospel is contained in all titude of a false conservatism. The original ap- the accounts ; but here we have a much needed plication to the objectors was intended by our admonition to patience. Even if men oppose the Lord mainly for the instruction of His own dis- new and the true, because they are content with ciples, to show ' how natural it was that disciples the old, and will not take the trouble to examine of John and of the Pharisees could not bring what is new, much less to recognize any excel- themselves to give up the old forms and ordi- lence in it, let us not grow weary. ' Rom. xiy. nances, which had become dear to them, and to contains the best practical commentary on this substitute the new life according to His princi- word of the Lord.' pies' (Meyer). The ' old ' throughout is what A Chapter VI. i-ii. Two Sabbath Miracles and Discussions. ND it came to pass on the second sabbath after the first,i * J^gV^^K that he went ^ through the corn ^ fields ; and his disciples "-^3-28. plucked the ears of corn,^ and did eat, rubbing them in their 2 hands. And * certain of the Pharisees said unto them,^ Why- do ye that. which is ^ not lawful to do on the sabbath days.?'^ 3 And Jesus answering them said. Have ye not read so much as ^ this, what David did, when himself^ was a hungered, and they 4 which ^^ were with him ; How he went ^^ into the house of God, and did take and eat the shewbread, and gave also to them that were with him ; which it is not lawful to eat but ^ for the 5 priests alone .-' And he said unto them, That ^^ the Son of man is Lord also ^* of the sabbath. 6 And it came to pass also ^^ on another sabbath, that *he en- b matt. xH. g-14; Mark tered into the synagogue and taught : and there was a man "»• '-6- 7 whose 1^ right hand was withered. And the scribes and Phar- isees watched him, whether he would heal on the sabbath 8 day ; ^'^ that they might find an accusation against ^^ him. But '^ he knew their thoughts, and said to the man which had the <= See Matt. '-' IX. 4. withered hand,^^ Rise up, and stand forth in the midst. And 9 he arose and stood forth. Then said Jesus '^^ unto them, I will ask you one thing ; ^i Is it lawful on the sabbath days ^^ to do 10 good, or to do evil .? ^3 to save life,^* or to destroy it ? And looking round about upon them all, he said unto the man,^^ Stretch forth thy hand. And he did so : and his hand was re- 11 stored whole as the other.^^ And^'' they were filled with '^mad- -^^Tim-iii.* 1 a sabbath, but many ancient authorities insert second-first 2 was going s grain 4 gut ^ ^,,„y u^to them 6 it is 7 day ? « even 9 he 10 he and they that " entered 12 gave " ^^;„-^ ^\^^^ 14 even is ^^„y ^Iso ^^ there, and his " omit day 18 how to accuse i^ his hand withered 20 And Jesus said 21 I ask you 22 gj^i^ ^jays 23 h^rm ? 24 g, life ^ him 26 ^^g ifg^f authorities ojjiit whole as the other 27 gy^ Chap. VI. 1-19.] THE GOSPEL ACCORDING TO LUKE. ness ; and communed one with another what they might do to Jesus. 381 See on Matt. xii. 1-14 ; Mark ii. 23-iii. 6. Luke's account resembles more closely that of Mark, but the arguments in regard to Sabbath observance are found in both the other narra- tives. There are a few new details, one of which (the common reading in ver. i) has caused much difficulty. Ver. I. On a sabbath. The common reading 'second-first,' has good support; but is omitted in the oldest and best manuscripts. It is prob- able that this unusual phrase arose from the put- ting together of two Greek words (second . . first), which had been written in the margin to distinguish this Sabbath respectively from that mentioned in iv. 31, and that in ver. 6. Many, however, think the singularity of the phrase led to the omission. If Luke did use it, the mean- ing must have been one known to Theophilus. Explanations of the common reading : (i) That it meant a feast day immediately following the Sabbath (but thus the controversy about Sabbath observance loses much of its point) ; (2) a Sab- bath preceded by a feast day; (3) the first day of unleavened bread ; the Sabbath following the second day of the Passover, from which the seven weeks to Pentecost were reckoned (the usual view) ; (4) the first Sabbath of the second month ; (5) the first Sabbath of the second year in the cycle of seven years. This would fix the date as the first Sabbath in the month Nisan, U. C. 782. All these explanations assume that Theophilus was acquainted with a technical term in the Jew- ish Church year, which is not found anywhere else. (6) That Luke had already told of two Sabbaths (iv. 16, 31), and as he now begins to tell of two more, he speaks of this as the first of the second pair, i. e., ' second-first.' But what reader would have understood it so at first sight } The grain might be ripe in April, May, or June, so that we cannot thus determine the time of year. The common view makes this the first event after the second Passover, and seeks here a confirma- tion. But according to Andrews it was two months after that Passover, in the first year of the Galilean ministry. — Kubbiug them with their hands. Peculiar to Luke. The form indicates that they rubbed and ate, as they went. Ver. 2. ' Unto them ' is to be omitted. Still the disciples are addressed, in Matthew and Mark, our Lord. They remonstrated with those who did the unlawful act, but would make our Lord responsible for it. Ver. 3. Have ye not read even this T A strong expression (comp. Mark xii. 10) implying their utter ignorance of what the Scriptures meant. Ver. 5. In one of the old manuscripts, this verse is placed after ver. 10, and instead of it here words to this effect : ' Observing on the same day one laboring on the Sabbath, He said to him : if thou knowest what thou doest, thou art blessed ; if thou knowest not, thou art cursed and a transgressor of the law.' But it is improb- able that any one would have been thus laboring, or that our Lord would thus create needless op- position and misunderstanding. Ver. 6. On another sabbath. Probably the next one. This seems more likely than that the next day was observed as a Sabbath. — Right hand. Specified by Luke only. Vers. 7-10 agree closely with Mark's account. Matthew inserts in this connection a thought mentioned by Luke as uttered on a similar occa- sion (chap. xiv. 1-5), but there is no reason for inferring a confusion in the statements. Ver. II. Filled with madness. Literally, 'un- wisdom,' foolishness. It is implied that their wicked folly became a senseless rage. Chapter VI. 12-19. TJie Choice of the Tivelve. 12 A ND it came to pass in those ^ days, that « he went out into ■l\. a ^ mountain to pray, and continued all night in prayer to 13 God. And when it was day, *he called tmto hini^ his disciples: '^ and of them he chose * twelve, whom also he named apostles ; 14 Simon, (whom he also named Peter,) and Andrew his brother, 15 James ^ and John, Philip^ and Bartholomew, Matthew^ and Thomas, James ^ the son of Alpheus, and Simon called Zelo- 16 tes," And Judas tJie brother' of James, and Judas Iscariot, which 17 also was the ^ traitor. And '^he came down with them, and stood in the plain,^ and the company '^^ of his disciples, and «a ^ these ^ the ^ omit unto him * he chose from them ^ insert and before this name ® who was called the Zealot ■^ or, the son ^ who became a ^ on a level place ^^ the best authorities read a. great multitude a Chap. ix. 28 ; see chap. V. 16. b Matt. xi. ; Mark iii. 13. c Matt. x. 2- 4 ; Mark iii. 16-19 ; Acts i. 13. d Comp. ver. 12 and Matt. V. I. e Matt. iv. 25; Mark iii. 7, 382 THE GOSPEL ACCORDING TO LUKE. [Chap. VL 12-49 great multitude of^^ people out of^^ all Judea and Jerusalem, and from ^^ the sea coast of Tyre and Sidon, which came to 18 hear him, and to be healed of their diseases ; And •''they that were " vexed ^^ with unclean spirits : and they ^^ were healed. 19 And the whole ^'^ multitude ''sought to touch him : for 'there went virtue out of ^^ him, and healed them all. / Matt. iv. 24. g Heb. xii. 15. 1^ a great number of the ^^ from ^^ oinit from ^* troubled ^^ owit and thev (according to the best authorities) 1^ all the ^' power came forth from h See Matt xiv. 36. / Mark v. 30 ; chap. V. 17 ; viii. 46. Contents. The choice of the Twelve (vers. 12-16). Comp. Mark iii. 13-19 ; Matthew gives the list of Apostles in the account of their being sent forth (Matt. x. ; comp. Mark vi. 7 ff. ; Luke ix. 1-6). Vers. 17-19 describe the multitudes to whom a discourse (vers. 20-49) ^^.s delivered, which seems to be identical with the sermon on the mount, see pp. 54, 55. Accepting, but with- out insisting upon, the identity of the discourses, we find Luke much fuller than Matthew in de- tailing the circumstances, but less full and exact in the report of the discourse. Ver. 12. The mountain. Comp. Matt. v. i. A strong hint of identity with that occasion. — Continued all night in prayer to God. Peculiar to Luke. Prayer before the great choice. Con- flict too, since Judas was chosen. Ver. 13. His disciples. In the wider sense ; from this larger company the Twelve were chosen. — Apostles. The name was probably given at this time. He intended to send them forth, although the actual sending forth did not take place until after some training. It was in keeping with such training that the name should be given first, to keep the future duty before them. See on Matt. iii. 14. Vers. 14-16. The List of the Apostles as here given presents no difficulties. The E. V. indicates an arrangement in pairs, but the word ' and ' must be inserted before nearly all the names, and thus this arrangement loses its sup- port. The twelve are grouped here, as in all the catalogues, with the names of Peter, Philip and James the son of Alpheus, z& first, fifth and ninth, and that of Judas Iscariot last. Between these the same names (or names of the same persons) occur : the three fishermen after Peter (here in the order of Matthew) ; after Philip in the order of Mark ; between James the son of Alpheus and Judas Iscariot, we have here Simon who was called the Zealot. ' Cananaean ' (Matthew and Mark), probably means ' Zealot.' — Judas the brother, or perhaps 'son,' of James. This must be ' Leb- beus,' or ' Thaddeus ' (Matthew ; where the read- ing is doubtful (' Thaddeus,' Mark), since that is the only person not already identified. He may have been a brother of the James just spoken of, or the son of some other James. We incline to the former view. Whether he was the author of the Epistle of Jude will be discussed there. See on Matt. X. 1-4, and against the view that James, Jude, and Simon were ' brothers of our Lord,' see on Matt. xiii. 55. Ver. 17. This verse is to be closely connected with ver. 16, which should end with a semicolon ; this close connection seems to preclude the pre- vious delivery of a discourse on the top of the mountain. — On a level place. This refers more naturally to a plain below the mountain, but it can mean a level place on the mountain side. This sense is adopted by those who uphold the identity of the two discourses, and is favored by the appearance of the locality where the dis- course was most probably delivered : the Horns of Hattin (see pp. 54, 56). — The Apostles are here represented as immediately about Him, then a great multitude of his disciples (in the wider sense), then, a great number of the people, etc. This agrees with the probable position and com- position of the audience as implied in Matt. v. i, while the specification of the places from which they came agrees with Mark's account (iii. 7, 8) of the multitude attending Him about this time. Vers. 18, 19. Comp. Mark iii. 10, 11, which suggests that this concourse and pressure of those who would be healed began before the choice of the Twelve and continued after they came down. As however the object of their coming was to hear as well as to be healed (ver. 17), our Lord teaches them also. The miracles were designed to be a preparation for the instruction. — Power came forth from him. Comp. chap. v. 17 ; viii. 46 ; Mark v. 30. Chapter VI. 20-49. The Discourse after the Choice of the Twelve {Serinon on the Mount). 20 " A ND he lifted up his eyes on his disciples, and said, ^ Blessed ^ J°^p.Matt. ^^ -^"^ be ye^ ^^oox: for yours is the kingdom of God. Blessed ''•3-12. are ye '^ that hunger now : for ye shall be filled. Blessed are ye ^ 22 that weep now : for ye shall laugh. Blessed are ye, when men ^ are ye Chap. VI. 20-49.] THE GOSPEL ACCORDING TO LUKE. 383 shall hate you, and when they shall '^ separate yow from f/zeir " ^°^p- i°^° company? and shall reproach ^ jc^z^ and ** cast out your name as "'1^°"'^; ^^• 23 evil, for the Son of man's sake. Rejoice ye^ in that day, and *leap for joy : for, behold, your reward is great in heaven : for ^ ap. i. 44 24 in the like ^ manner did their fathers unto the prophets. •''But j^lsv.'i'.' woe unto you that are rich ! for ye ^ have received '' your conso- " 5, 16.' 2t; lation. Woe unto you ^ that are f ull ! '^ for 'ye shall hunger. 25. or ° 2 Is. Ixv. 13. Woe unto vou ^ *that laugh now ! for ye shall mourn and weep, k Comp.Prov. 26 Woe unto ^ you, ' when all men shall speak well of you ! for "so ^° i Comp. John ■' •' XV. 19; xvu. did their fathers to the false prophets. .'4; ' J°hn 27 But I say unto you which ^^ hear, " Love your enemies, "do ^^"^J^tt'^'' 28 good ^^ to them which ^^ hate you, Bless them that curse you, ^ p,.j,^''^xv^" 29 and pray for them which ^^ despitefully use you. And ^unto ^^ xii."j,^°.'"' him that smiteth thee on the one cheek offer also the other ; and ^ H^^Z' "' him 1* that taketh away thy cloak forbid not to take thy coat ^^ 30 also. Give to every man ^^ that asketh of '^"^ thee ; and of him 3 1 that taketh away thy goods ask them not again. And ^ as ye ^ '^''"' ™" "" would that men should do to you, do ye also to them likewise. 32 For ^^'^ if ye love them which love you, * what thank have ye .-• rver"'33J3\-. 33 for sinners also ^^ love those that love them. And if ye do good 20.^ '"' '^' to them which ^^ do good to you, * what thank have ye .'' for 34 sinners also ^^ do even ^*^ the same. And ' if ye lend to them of ' Comp.Matt. whom je hope to receive, ^ what thank have ye .-* for sinners 35 also^^ lend to sinners, to receive as much again.^^ But " love « ^ee ver. 27. ye* your enemies, and do ^^ good, and lend, hoping for nothing again ; ^^ and your reward Shall be great, and " ye shall be the ^ v°^^.' ^"' children of "" the Highest :^* "" for he is kind unto the unthankful 32- 36 and to the evil.^^ ^Be ye therefore ^^ merciful, as ^^ your Father v. 48.' 37 also 2^ is ^ merciful. ^ Judge ^^ not, and ye shall not be judged ; z matt. vH. condemn not, and ye shall not be condemned: ''forgive,^^ and '^ Acts m. 13; ' _ -^ _ to ' xxvi. 32. 38 ye shall be forgiven : ^^ * Give, and it shall be given unto you ; '^ Comp.Prov. good measure, pressed down, and ^^ shaken together, and ^^ run- ning over, shall men ^^ give ''into your bosom. For with the '^ jg^-^]™''^": same measure that ye mete withal ^ it shall be measured to \^- '^"' you again. 39 And he spake ^ a parable unto them ; "* Can the blind lead ^^ ^Matt.xv. 14. 40 the blind .? shall they not both fall into the ditch 1 ^~ ^ The 2 exclude you ^ revile ^ omit ye ^ same ® insert y& "^ insert no^ s unto yoji, ye ^ unto you ^° in the same manner " that 12 ^gu ^^ To 1* from him is withhold not tliy coat ^® one " otnit of ^^ And ^^ for even sinners 2° omit even ^^ again as much 22 ^Jq thej?i 23 never despairing, but some authorities ,'r«(^ despairing of no man 2* sons of the Most High 25 ^nd evil. 26 gj^^n therefore 2^^ even as 28 ^^^„-^ ^Iso 29 ^^id judge ^^ release 81 released ^2 (,„jii ^nd 33 they ^4 ^j^^t measure ye mete 86 insert also se guide »'' a pit e See Matt. x. 24. 384 THE GOSPEL ACCORDING TO LUKE. [Chap. VL 20-49. disciple is not above his master :^^ but every one -^ that is per-/2Cor. xiii. '^ Ti ; Heb. 4.1 feet 3^ shall be as his master.^^ And ^ why beholdest thou the xiii. 21; i ^" -^ Pet. V. 10. mote that is in thy brother's eye, but perceivest **^ not the beam r matt. vii. 42 that is in thine own eye .-* Either ^^ how canst thou say to thy brother, Brother, let me pull ^^ out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye ? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull ^^ out the mote that 43 is in thy brother's eye. '' For a good tree bringeth not *^ forth ^ matt. vii. corrupt fruit ; neither doth a corrupt tree bring ** forth good 44 fruit. * For every *^ tree is known by his *^ own fruit. '* For of i Matt.xii.33. thorns men. do not gather figs, nor of a bramble bush gather 45 they grapes. *A^'good man out of the good treasure of his ^ Matt.xii.3s, heart bringeth forth that which is good ; and an *^ evil man out of the evil treasure ^^ of his heart ^^ bringeth forth that which is evil : ^for of ^^ the abundance of the heart his mouth speaketh. / Matt.xii.34. 46 And '" why call ye me. Lord, Lord, and do not the things >« See Matt. vii. 21 ; 47 which I say .-' " Whosoever ^^ cometh to me, and heareth my pomp. Mai. sayings,^'^ and doeth them, I will shew you to whom he is like. «Matt.vii.27. 48 He is like a man which built ^* a house, and digged deep,^^ and laid the ^^ foundation on a *^ rock : and when the ^ flood arose, the stream beat vehemently upon ^^ that house, and could not 49 shake it ; " for it was founded upon a rock.^^ But he that o Comp.Matt heareth, and doeth not,^^ is like a man that without a foundation built a house upon the earth ; "^^ against which the stream did beat vehemently,^! and immediately ^^ it fell ; ^^ and ^ the ruin of ^ a,„os^. „. that house was great. 3^ or teacher ^9 when he is perfected, or fully instructed *° considerest 41 omt'i Either *2 ^.^^^ 43 there is no good tree that bringeth 4* nor again a corrupt tree that bringeth ^^ each ^^ its *'' The ^^ the 48 treasure s" the best authorities oittit of his heart ^1 out of 52 Every one that ^^ words ^^ to a man building 5^ who digged and went deep ^6 ^ 57 brake against 5' the best authorities read because it had been well builded 58 heard, and did not ^^ built a house upon the earth without a foundation : *i brake ^■^ straightway ^3 fgH j^ On the plan of the Sermon on the Mount, He taught (comp. Matt. v. i), as this was His Bee pp. 53, 54. The subject both here and in custom and that of Jewish teachers in general. Matthew is the state and dudes of a citizen of the Nor is this forbidden by ver. 17, since an interval kingdom of heaven. Van Oosterzee gives the of heahng had elapsed. — Blessed. Luke gives following general division of Luke's report: i. four beatitudes, answering to the first, fourth, The sahitation of Love (vers. 17-26); 2. The re- second, and last mentioned by Matthew, and adds quirement of Love (vers. 27-38); 3. The impor- four corresponding w^jfs. — Ye. This is properly tunity of Love (vers. 39-49). supplied, since in the reasons for the blessedness Ver. 20. And he lifted up his eyes. This look the second person is used. In Matthew the mdicates the solemn opening of His discourse ; direct address appears first in ver. 11, but is im- comp. Matt. v. 2 : ' opened His mouth.' — His plied throughout. — Poor, /. e., ' poor in spirit ' disciples,. in the wider sense, though the Twelve (Matthew). To refer this only to literal poverty, were nearest and the people present. Alford : etc., and to limit the blessings to the temporal ' The discourse was spoken to the disciples recompense in the Messiah's kingdom, is forbidden generally, — to the Twelve particularly, — to the by the context no less than by the account in people prospectively.' Our Lord probably sat as Matthew. Neither the Evangelist nor our Lord :hap. VI. 20-49] THE GOSPEL ACCORDING TO LUKE. 385 could mean this. In chap. xii. 21 ; xvi. 11, Luke shows his knowledge of the distinction between spiritual and earthly riches. An appeal on the part of our Lord to the prejudices of the poor and miserable, like a modern demagogue, is as contrary to His character as to the effect of His teaching. — The kingdom of God. Equivalent to 'the kingdom of heaven' (Matthew). See on Matt. V. 3. Ver. 21. See on Matt. v. 6, 4. Ver. 22. Comp. Matt. v. 10, 11. Luke, how- ever, inserts the foundation of the persecution : when men shall hate you. This hatred is mani- festetl in what follows : exclude you, etc. This refers to expulsion, or excommunication, from the Jewish synagogue. The separation of Christianity from Judaism is hinted at thus early, immediately after the choice of the Twelve. But all exclusion from intercourse maybe included. — Revile. The same word as in Matthew. Active persecution is meant. — Cast out your name as evil. The final contemptuous and malicious rejection. There is probably no reference to their name as Christians. — For the Son of man's sake. The ble.ssing is promised only to those who endure hatred, rejec- tion, persecution, for Christ's sake. Ver. 23. In that day, i. e., the day when this happens to you ; not in the great day of the future, as in Matt. vii. 22. — Leap for joy. Pe- culiar to Luke. Vers. 24-26. Peculiar to Luke. The difficulty of inserting them in Matthew's report of the ser- mon, is one great argument against the identity of the two discourses. Some think they were ut- tered on a different occasion and inserted here by Luke because of their appropriateness. They agree with the conclusion of the discourse, in both Gospels, which contains a blessing and a woe in the form of a parable (ver. 47-49). All the reports of our Lord's discourses are sketches of what He said, and there is every reason to be- lieve that the leading, or central, thoughts were repeated with various applications and inferences, so that two reports might be entirely correct, and yet introduce not only different matter, but differ- ent applications of the same general statements. The reports are too brief to be regarded as given word for word, and the method of instruction must have been, 'line upon line,' etc. Ver. 24. Rich, /. e., fancying themselves pos- sessed of what they crave and need. This class is made up largely of those actually wealthy. Ver 26. When all men shall speak well of you. This may be addressed, either to the rich, etc., or to the disciples. The former agrees best with what goes before, but the latter is favored by the reference to their fathers, which serves to distinguish those addressed from the Jews. The wider reference would include the other : for when all men speak well of a professed disciple, it is a proof that he is not a disciple. ' Universal praise from the world is a stigma for the Sav- iour's disciples, since it brings them into the sus- picion : (i) of unfaithfulness, (2) of character- lessness, (3) of the lust of pleasing. False prophets can ever reckon upon loud applause.' Van Oosterzee. Ver. 27. Unto you that hear, /'. e., who now hear me. This verse corres])onds with Matt. v. 44. (There is no parallel to Matt. v. 13-42, setting forth the contrast between the teaching followed by the Pharisees and the teaching of Christ.) Our Lord could utter woes against these VOL. I. 25 enemies of His people. His people w^;re not to hate them but to love them ; so that the connec- tion brings out the Gospel principle of hating sin but not the sinner. Vers. 29, 30. See on Matt. v. 39-42. The order is varied, but the connection is the same. Ver. 31. .See on Matt, vii. 12. Some suppose the Golden Rule is inserted here out of its con- nection, but it includes in general form the pre- cepts of vers. 29, 30, as well as of vers. 27, 28. Vers. 32-36. See on Matt. v. 45-48 ; where, however, the order is different. — In vers. 32, 33, thank (lit. ' grace ') corresponds with ' reward ' in Matthew. — Never despairing (ver. 35). Peculiar to Luke, and a peculiar expression. The com- mon interpretation, however appropriate, does not convey the usual sense of the original, which means: 'despairing in regard to nothing,' t. e. regarding nothing that you thus do as lost, for the reason that ' your reward shall be great, etc. A slight change of reading, supported by some authorities, gives the sense : ' despairing of no one.' — Sons of the Most High, i. e., of God, here and now, as evidenced by family resemblance. — Merciful (ver. 36). In substance the same thought as Matt. v. 48. The likeness to Divine perfec- tions can exist only in moral qualities ; highest among these is mercy. Vers. 37, 38. See on Matt. vii. i, 2. The idea is more fully expressed here. — Pressed down, shaken together, running over, as when one is measuring grain or some dry thing. There is no allusion to liquids in the last phrase. The whole is a climax. — Shall they give. Not ' men,' nor ' angels,' as some suppose, but ' they ' indefinitely. The main matter is the return itself, not the persons who shall make it ; God can choose what- ever agents He pleases for that. Ver. 39. And he spake also a parable to them. — This indicates plainly that the connection with what precedes is broken off. Vers. 39, 40 are not found in Matthew's report of the sermon on the mount, but in Matt. xv. 14 ; x. 24. The close connection with what follows forbids the view that they are inserted here out of their place. It is by no means unlikely that they were uttered on this occasion and repeated at the times indi- cated by Matthew. — Can the blind, etc. See Matt. XV. 14. Probably a familiar saying of our Lord. Ver. 40. The disciple is not above his master, or teacher, etc. See on Matt. x. 24. The con- nection here is very different. There the ]5rin- ciple is assigned as a reason for the disciples' ex- pecting persecution ; here it admonishes to be like the Master in humility and charitableness. — When he is perfected, or 'fully instructed,' know- ing and consequently endeavoring to do his duty. Others explain thus : ' Only if a disciple surpassed his master could he hope to be preserved from the ditch into which he sees his blind leader fall. Since, however, the disciple does not commonly surpass the master, he has also the same danger to fear. As a rule every one is constituted like his master.' (Van Oosterzee.) In either case the connection with the next verse implies a caution to them, as teachers, against uncharitableness. Ver. 42. See on Matt. vii. 3-5. Vers. 43, 44. See on Matt. vii. 16-18. The con- nection is with what precedes : ' If thou dost not see the beam in thine own eye, thou wilt be like the corrupt tree, which cannot possibly bring forth good fruit.' 386 THE GOSPEL ACCORDING TO LUKE. [Chap. VH. 1-17. Ver. 45. See on Matt. .\ii. 35. It is highly generally accepted by scholars, complements the improbable that the verse was inserted from that e.xpression of Matthew : ' founded upon the rock.' occasion. Constant repetition of fundamental Yet even here the main reference is to the foun- thoughts characterized our Lord's instruction. dation. Ver. 49 here is even more graphic than Vers. 46-49. This close is the same as in Mat- the parallel passage. — On the earth without a thew. Ver. 45 here answers to Matt. vii. 21-23, foundation, is = 'on the sand.' Off the true Rock omitting the allusion to the last day, and taking there is no foundation, all is sand. — Straightway the form of a direct exhortation. —Digged and belongs to all that follows. — It fell in, in a heap. went deep (ver. 4S), /. e. digged again and again, — The ruin, breach, the result of ' the fall ' (Mat- until he reached the proper foundation. — Be- thew). See on Matt. vii. 24-27. cause it had been well builded. This reading, now Chapter VII. 1-17. Healing of the Centitriojis Servant at Capeniaimi ; Raising of the Widow s Son at Nain. N OW when ^ he had ended ^ all his sayings in the audience of the people, " he entered into Capernaum. a Matt. viii. 5-13- 2 And a certain centurion's servant, ftwho was dear unto ^ ''' pI"'- i'- 29- 3 him, was sick, and ready to die. And when he heard of^ Jesus, '"he sent unto him the •" elders of the Jews, beseeching'^ '" ^'?"''''^^^"- 4 him that he would come and heal * his servant. And when they came to Jesus, they besought him ''instantly,^ saying,.'^fTini."i'.^i7i 5 That he was worthy "' for whom he should do this : ^^ For he ^"' "'' '^' 6 loveth our nation, and he hath built us a'^ synagogue. Then^^ Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, * trouble not myself; for I am not worthy that thou ^ Mark v. 35; ' chap. viii. 7 shouldest enter ^* under my roof : Wherefore neither thought 49; comp. ' ■' =" Matt. IX. 36 I myself worthy to come unto thee : but say in a word, and my O^the 8 servant shall be healed. For I also am a man set under author- ity, having under me ^^ soldiers, and I say unto one,^'' Go, and he goeth ; and to another. Come, and he cometh ; and to my 9 servant. Do this, and he doeth //. When ^' Jesus heard these things, he marvelled at him, and turned him about,^^ and said unto the people '^ that followed him, I say unto you, I have not 10 found ■'^ so great faith, no, not in Israel.^^ And they that were/Comp. ver ^50; see sent, returning to the house, found the servant whole that had Matt. ix. 2, been sick.'^^ 1 1 And it came to pass the day after,-^ that he went into ^^ a city called Nain ; and many of 2* his disciples went with him, ^ After ^ completed s ears " highly valued by 5 concerning ^ omit \h& ''asking » save 9 earnestly _ '° He is worthy " that thou shouldest do this for him 1- himself built us our ^^ ^r,fj 14 come ^^ myself i« to this one i' And when " g„jH \^\^ about 1^ multitude "-^ not even in Israel have I found so great faith ^^ omit that had been sick ^■•^ soon after wards {according to the best authorities) '" to . 24 ojfiii many of Chap. VII. i-i;.] THE GOSPEL ACCORDING TO LUKE. 12 and much people.^'^ Now when he came nigh"-^'^ to the gate of the city, behold, there was a dead man carried out^' ^ the only son of his mother, and she was a widow : and much people of 1 3 the city was with her. And when the Lord saw her, he had 14 compassion on her, and said unto her. Weep not. And he came ^^ and touched '' the bier : and they that bare Jiim ^^ stood 15 still. And he said. Young man, I say unto thee, 'Arise. And he that was dead '^^ sat up, and began to speak. And he de- 16 livered^^ him to his mother. And * there came a fear ^^ on all : and 'they glorified God, saying, That-"^-^ '"a great prophet is risen 17 up 3* among us ; and, That^^ " God hath visited his people. And this rumour of him went forth ^5 throughout alF*^ Judea, and throughout •^' all the region round about. 387 g Chap. viii. 42; ix. 3S. h Comp. 2 Sam. iii. 31. I Mark v. 41 ; chap. viii. 54 ; comp. John xi. 43; Acts ix. 40. k See chap. v. 26. I See Matt. XV. 31. ;« Ver. 39; see Matt. xxi. II. n Chap. i. 6S. 25 a great multitude 28 insert nigh 8^ gave ^* arisen 8® in the whole of 26 drew near 27 carried out one that was dead, 29 the bearers so p^^^ ^he dead man *'- fear took hold 33 ^^^^/^ ^\.^^^ 3^ report went forth concerning him 3'^ omit throughout. Chronology. The healing of the centurion's narrated by Luke only, occurred shortly after (see servant at Capernaum followed the discourse re- ver. 11), also without any intervening event on corded in the last chapter, no event of which we record. We join the two, especially since ver. have any account intervening. (See on Matt. viii. 17 is a formal conclusion, such as we often find I ff.) The raising of the widow's son at Nain, in this Gospel. ,^fr ^is,^^ Vers. I -10. The Healing of the Centuri- Ver. 2. Who was highly valued by him as ON's Servant. See on Matt. viii. 5-13. Luke's his only and faithful servant. It is further sug- account is fuller and more accurate as regards gested that he was ' held in honor,' the object of the messengers of the centurion, but Matthew his master's attachment, as was frequently the gives at length the language of our Lord occa- case in these days, between master and slave. sioned by the centurion's faith. The sickness was ' palsy' (Matthew). 388 THE GOSPEL ACCORDING TO LUKE. [Chap. VIL 1-17. Ver. 3. Heard concerning Jesus, as he naturally ,vould in Capernaum. — Elders of the Jews. Not elders of the synagogue, but of the people. Here Luke is more accurate than Matthew. Ver. 4. He is wortliy. The correct readmg makes this verse a quotation of their language. The intercession of the elders is true to nature : a rich man. a man of authority and position, a man of their party, though not ' to the manner born,' would enlist their good offices. Ver. 5. Himself built us our synagogue. This was not uncommon. They did n(jt doubt that this would be a recommendation to our Lord. There had been no indication of the wider pur- pose of our Lord's mission. A long training was necessary to teach even the Apostles that the Gospel was meant for the Gentiles. It was wisely ordered that such a case as this should be the en- tering wedge for breaking through their prejudice. Ver. 6. Went with them. There was no de- lay as in the case of the Syro-I'henician woman, because there was not the same necessity either for bringing out the faith of the person who asked the favor, or for thus giving a lesson to the dis- ciples, to remove prejudice. — Friends. 'Avery delicate and thoroughly natural touch — no inter- cessors, for these he needed no longer, but inti- mate friends of his family, who can in some meas- ure take his place in greeting the highly honored Guest.' (VanOosterzee.) — On the message itself, and the subsequent words of our Lord, see Matt, viii. 8-13. Ver. 10. Found the servant whole, or, ' well.' Luke here carries out the detail of his narrative. A Funeral Procession. Vers. 11-17. The Raising of the Widow's Son at Nain. Peculiar to Luke. Of course the silence of the other Evangelists is no argument against the truthfulness of Luke's account. As compared with the other two similar miracles this takes a middle position. Jairus' daughter was just dead, this young man on the way to burial, Lazarus had been buried for four days. Ver. II. Soon afterwards. The change of a single letter alters the sense 'the day after' to ' soon afterwards,' which is probably the correct reading. — Nain, Na'-in. The name occurs no- where else in Scripture. It was a town of Gal- ilee, southeast of Nazareth, a few miles to the south of Mount Tabor, 'on the northern slope of the rugged and barren ridge of little Hermon ' (Stanley). The name signifies 'the lovely,' but it is now a poor village, with the ruins of old build- ings. The distance from Capernaum (suppos- ing Tell-hfim to be the site) is about twenty-five miles. The distance is not so great as to forbid their reaching it 'the day after.' — His disciples, in the wider sense. — A great multitude. This shows His influence, as the distance was so con- siderable. Luke would not introduce this multi- tude as witnesses of such a miracle, unless he were sure of the fact. Ver. 12. There was carried out. Graves were commonly outside the towns. — The only son of his mother, etc. The circumstances were pecu- liarly adapted to call forth compassion. He might have learned these circumstances from some of the crowd, much people accompanying the widow, but He doubtless knew them of Himself. Such knowledge befits One who wrought such a miracle. Indeed the meeting was not accidental but providential, and foreknown by our Lord Himself. There is no reason why He should have gone so far from Capernaum, and rapidly, as it would seem, unless it were to meet this funeral procession. Ver. 13. And when the Lord saw her. The title ' Lord ' is peculiarly fitting here. Luke uses it more frequently than Matthew and Mark. — Chap. VII. 1-35.] THE GOSPEL ACCORDING TO LUKE. 389 Weep not. The first sign of compassion ; and a token of coming help. Doubtless His words awakened faith — the same words, though not now followed by such a miracle, are ever appli- cable, for our Lord, by His death and resurrec- tion, has become ' the Resurrection and the Life ' in the highest sense, always affording to His people a ground for the command, ' weep not,' of which this miracle was only a sign. Ver. 14. The bier. An open coffin was used among the Jews. — The bearers stood still. Stopped, not by miraculous influence, yet prob- ably becau.se of our Lord's manner. That they had heard of Him is of course possible, but not certain. — Young man, I say unto thee, Arise. A command, as in all the similar cases. A sim- ple word, uttered in the exalted composure of sufficient, all-sufficient might. The simplicity of the narrative attests its truthfulness ; the simplic- ity of the command attests the power of the Prince of Life. Ver. 15. And the dead man sat up, and began to speak. The commanding word wrought its proper effect. Not only life, but health and strength had returned. — And he gave him to his mother. The compassion (ver. 13) completes its work. This act of love fulfils all that was im- plied in the consoling word : ' Weep not.' — The sublime simplicity of Luke should guard against a too sentimental representation of the death of the young man, the sorrow of the widow, the joy of the reunion, and the like. All these, purely human, fanciful, and dramatic additions may call forth tears, without leading any nearer to the Giver of eternal Life. Doubtless the miracle itself had deeper reasons than the consolation of the widow and the quickening of the young man, even though no mention is made of them here. The effect upon others is however nar- rated in the verses that follow. Ver. 16. And fear took hold on all. ' Fear ' was the natural result, but the word is used in the Old Testament sense. Not terror, but not yet the loving faith of the New Testament. Some superstition may have mingled with it, but it was mainly religious, for it is added : they glo- rified God. — A great prophet, etc. 'That,' in this clause and the next, is probably the usual sign of quotation, though it may mean ' because.' The two sayings express the same idea. Only the greatest prophets (Elijah and Elisha) had raised the dead, and the other saying indicates that they thought of the great prophet who was to come. Still it was not a decided avowal that Jesus was the Messiah. Notice how the effect of this mir- acle was an exaltation of Jesus as a Person in the minds of those who witnessed it. — Hath visited. Comp. chap. i. 68. Ver. 17. This report — concerning him. Liter- ally, ' this saying.' It can scarcely refer to the saying of the last verse, but rather to the whole account of the miracle. — In the whole of Ju- dea. Probably meaning all Palestine, and not Judea as opposed to Galilee. — Region round about, i. e., about Judea, not merely in the dis- trict about Nain. Chapter VII. 18-35. The Message from yohn the Baptist ; our Lord's Answer and subscqiient Discojirse. 18 a A ND the disciples of John shewed^ him of all these things. 19 -i^ And John calling jinto Jiim'^ two of his disciples sent them to ^ Jesus,-^ saying, Art thou he that should come } or look 20 we * for another } When ^ the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he 2 1 that should come } or look we * for another } And in that same ^ hour he cured many of their infirmities '^ and '^ plagues, and of evil spirits; and unto many that zuere blind he gave ^ sight. 22 Then Jesus answering^ said unto them, Go your way, and tell John what things ye have seen and heard ; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead 23 are raised, to the poor the gospel is preached.^*^ And blessed is he, whosoever shall not be offended in me. 24 And when the messengers of John were departed, he began to speak unto the people ^^ concerning John, What went ye out 1 told 2 unto him {Roman) ^ the best authorities read the Lord * tha,t cometh, or do we look ^ And when ^ omit same '' diseases ^ on many that were blind he bestowed 9 And he answered and 1° the poor have the gospel preached to them '^ multitudes a Matt. xi. 2-19. b i^Lord) ver. 13 ; chap. X I ; xi. 3g ; xii. 42 ; xiii. 15; xyii. s, 6 ; xviii. 6; xix. S ; xxii 6i ; xxiv. 34 c See Mark iii. lo. 390 THE GOSPEL ACCORDING TO LUKE. [Chap. VIL 18-35. into the wilderness for ^^ to see ? ^^ A reed shaken with the 25 wind ? But what went ye out for '- to eee ? A man clothed in soft raiment ? Behold, they which ^^ are gorgeously appar- 26 elled, and live deHcately, are in kings' courts. But what went ye out for ^'^ to see .-' A prophet ? Yea, I say unto you, and 27 much more than a prophet. This is /le, of whom ^^ it is writ- ^ ^^^^ .j; ^^ ten, ''Behold, I send my messenger before thy face, which ^'^ shall 28 prepare thy way before thee. For I say unto you. Among those ^' that are born of women there is not a greater prophet than John the Baptist : ^^ but he that is least ^^ in the kingdom 29 of God is greater than he. And all the people that heard Jiini'f^ and the publicans, * justified God, -^ being baptized witlr ^ the j-^j^^-^s-. ^^. 30 baptism of John. But the Pharisees and '' lawyers ^^ ' rejected xxn2^*"' ''the counsel of God against ^ themselves, being not baptized '^ f^':'^,,;^^"' 31 of him. And the Lord said.^s Whereunto then shall I liken the ^l^^.f^"-^' 32 men of this generation .-' and to what are they like .-' They are ^ oaf. iL"'^' like unto children sitting in the marketplace, and calling one k pl^s.lx^^^. to another, and saying,^* We have piped unto you, and ye have not danced ; we have mourned to you, and ye have not wept.-^ 33 For John the Baptist came ^"^ neither eating bread nor drinking 34 wine ; and ye say, He hath a devil.^' The Son of man is come eating and drinking ; and ye say. Behold a gluttonous man, and 35 a winebibber, a friend of publicans and sinners ! But ^^ wisdom is justified of ^^ all her children. 12 o)nit for 1* behold " that ^^ he of wliom ^^ who ^'' them 1* Ihe best authorities read none greater than John ^^ ///., lesser ^ when they heard ^^ the lawyers ^'^ toward -3 t/ie best authorities omit And the Lord said -* who say "^^ We piped unto you and ye did not dance ; we wailed and ye did not weep. ^•^ is come '^'' demon ^^ And ^^ was justified by Chronology. The order is correct. There Vers. 29, 30. These verses have been regarded is no record of anything which occurred during as, either a part of our Lord's discourse, or a com- the interval between the raising of the young ment of the EvangeHst. Each view has able sup- man at Nain and the message from John. See porters. The latter seems more natural. But on Matt. viii. 18; ix. 2, etc. Luke's account in the words : 'And the Lord said' (ver. 31), are to the present section differs very slightly from that be omitted. The early insertion of the jjhrase of Matthew (xi. 2-19) ; which see. shows that the verses were very early regarded as Ver. 18. The disciples of John showed him. an explanation of the Evangelist. If they belong More definite than Matthew. — All these things, to our Lord's discourse, they were introduced to Probably with special reference to the last and show the different reception accorded to John, greatest miracle at Nain. and thus to furnish a historical ground for the Ver. 19. Two of Ms disciples. This shows reproach which follows (ver. 31-34). If an ob- that the imprisonment did not shut him off from servation of the Evangelist, they explain for the intercourse with His followers. — To the Lord, benefit of distant readers the different reception Eleven times is this title applied to Jesus in this given to John's baptism, and the consequent dif- Gospel (see marginal references). ference in the effect produced by the Lord's dis- Ver. 21. In that hour, etc. This is implied in course at this time. The first view takes 'him' the answer given by Matthew (vers. 4, 5).— Dis- as referring to John, and 'justified God,' 're- eases and plagues (Greek, 'scourges'), and of jected,' as" applying to what happened under evil spirits. Luke, the physician, distinguishes John's preaching; the latter refers 'Him' to the possessed from the diseased. Christ, and the actions to the result of His Vers. 22-28 are almost word for word the same preaching. — Toward themselves, /. e., with re- as Matt. xi. 4-1 1. In ver. 28 the word 'prophet' spect to themselves, is to be omitted. Vers. 31-35. See Matt. xi. 16-19. The only Chap. VII. 36-50.] THE GOSPEL ACCORDING TO LUKE. 39I variation is in ver. 35 : all hflr children. In Mat- the different teachers, sent of God, they have thevv : 'by her works.' Here the persons are seen the wisdom of God in sending both teachers, contrasted. The children of Wisdom are child- have learned the truth from each, and thus, by like, not childish, like the men of this generation estimate and corresponding act, 'justified' that (vers. 31, 32). Instead of petulant treatment of wisdom. Chapter VII. 36-50. Anointing of our Lord's Feet by a Penitent Woman, while in the House of a Pharisee. 36 A ND one of the Pharisees desired^ him that he would eat -lA. with him. And he went^ into the Pharisee's house, and 37 set down to meat. "And, behold, a woman in the city, which "^ xx "i.''6^3 "" was a sinner,^ when * she knew that Jesus sat at meat in the ^^f /ohn Pharisee's house, brought^ * an alabaster box of ointment, ^ Matt'xxvi. 38 And stood at his feet behind him weeping, and began to wash ^' his feet with tears,^ and ''did wipe them with the hairs'^ of her c Ver. 44; John xi. 2 ; head, and kissed his feet, and anointed tJiem with the ointment. XII. 3 39 Now when the Pharisee which ^ had bidden him saw it, he spake within himself, saying, ''This man, if he were *a prophet, '^Comp.chap. would have known who and what manner of woman this is that ^ Yt ;^; John IV. 19. 40 toucheth him ; for^ she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he 41 saith, Master, say on. There was a certain creditor which had'* two debtors: the one owed five hundred •''pence, and the other/see Matt. 42 fifty. ^And when they had nothing ^0 to pay, he frankly ^^ .?- Matt.^xviiL ''forgave them both. Tell me therefore, which of them^"'^ will a Rom. viii. 43 love him most .'' Simon answered and said, I suppose that Jie, Greek) ; Jiph. iv. 32. to whom he forgave most.^'^ And he said unto him, Thou hast 44 rightly judged. And he turned to the woman, and ^'* said unto Simon, Seest thou this woman } I entered into thine house 'thou gavest me no water for my feet : but ^ she hath washed ^^ ''Gen.xviii.4; •-' -' XIX. 2 ; xlni. my feet with tears, and "^ wiped tJicm with the hairs of her '*' J^'^s^^ ■J ' A XIX. 21 ; 1 45 head.^'' ^Thou gavest me no kiss : but this woman, since the x- v""; Js.'"' 46 time I came in, hath not ceased to kiss my feet. "' My head I/Is.'^xhI"/; with oil thou didst not anoint : but this woman hath anointed s^^eekaa 47 my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven ; for she loved much : but to ^ asked 2 entered ^ the best authorities read who was in the city, a sinner ; * and when 5 g^g brought " And standing behind at his feet, weeping, she began to w"et his feet with her tears ' liair 8 that 9 A certain money-lender had ^^ not wherewith " o/zzii frankly '2 the best authorities read Which of them therefore 13 the most i* turning to the woman, he 15 wetted I*' the best authorities read her hair VI. 17. 392 THE GOSPEL ACCORDING TO LUKE. [Chap. V IL 36-50. And he said « Matt-A'^- 2; Mark ii. 5 ; 48 whom little is forgiven, tJie same loveth little 49 unto her, " Thy sins are forgiven. And they that sat at meat ^^JjX; with him began to say within themselves, '' Who is this that ^ P„^^p]^^„ 50 forgiveth sins also .? i" And he said to the woman, ^Thy faith L^' 7^' c^^^'p'' hath saved thee ; * go in peace. ^^ even forgiveth sins V. 21. / See ver. g. q Chap. viii. 48; comp. Mark v. 34. A COMPARISON of the various accounts renders it highly probable that the Evangelist is here fol- lowing the strict chronological order. (Some think ihe words of ver. 34 may have suggested the insertion of the event at this point.) The only intervening event on record seems to have been the discourse in Matt. xi. 20-30. Luke does ]iot give here another version of the aitoiiitiiig at Bethany. The two occurrences have little in common, but the name of the host (Simon) and the anointing. Li this case the woman was ' a sinner,' showing her penitence, in the other a pious loving disciple, preparing Him for burial ; liere the feet are anointed, there the head ; here the objection arose from the woman's character, there from the waste; here the host objects, there Judas, while the lessons our Lord deduces are altogether different. Tradition has identified this woman with Mary Magdalene ; but of this there is no proof what- ever. The mention of her name in chap. viii. 2, as an entirely new person, is against the tradi- tion. Yet art and the usage of most modern languages (Magdalene = abandoned woman) have supported tradition in fixing this stigma upon an attiicted woman, out of whom our Lord cast seven demons, and who was one of the most affection- ate and favored of the early disciples. On the further difficulties of this view, see ver. 37 ; chap. viii. 2. Ver. 36. One of the Pharisees. ' Simon' (ver. 40). — that he would eat with him. There is no evidence of an improper motive. With all his scruples, the Pharisee shows no hostility. Pride may indeed have entered. Our Lord, who came 'eating and drinking' (ver. 34), accepted the in- vitation.— Sat down to meat. As always, ' re- clined at table,' the head toward the table, the body supported by the left arm and the feet turned outward. The sandals were usually re- moved before eating. Ver. 37. A woman who was in the city, a sin- ner, /'. e., an unchaste person. The words ' in the city ' show that she led this life of sin in the place where the Pharisee lived. What place it was we do not know. Certainly not Jerusalem, but some place in Galilee. Those who identify the woman with Mary Magdalene must, to be consistent, think it was Magdala. It might have been Nain, but if Matt. xi. 20-30 immediately precedes, then Capernaum is the more probable place. — And when she knew, etc. 'Since I came in ' (ver. 45) suggests that she came in about the same time with our Lord. Our Lord was con- stantly followed by a crowd, and the crowd un- doubtedly thronged the houses into which He entered. The woman must have heard our Lord, and the first penitent step was her coming thus. The previous discourse, probably the one which influenced her, was that touching one (Matt. xi. 28-30): 'Come unto me all ye,' etc. Had this been Mary Magdalene, we must suppose either that she had been healed of her bodily disease, but not of her spiritual one, — or that ' seven demons ' does not refer to a literal posses- sion. Neither alternative is probable. See on chap. viii. 2. — An alabaster box of ointment. A vase or cruse ; see on Matt. xxvi. 7. Alford : ' The ointment here has a peculiar interest, as being the offering by a penitent of that which had been an accessory in her unhallowed work of sin.' Ver. 38. Standing behind at his feet weeping, etc. She came to our Lord, as He reclined at table ; standing by Him, leaning over His ftet, her tears of penitence began to flow, and thus she began to wet his feet with her tears. Her tears dropped on his feet. That she intended to do this is unlikely. Genuine emotion is not intentional ; only unbidden tears are precious. Her intention was to kiss and anoint His feet, but coming for that purpose the precious oint- ment of her penitent heart first flowed from her weeping eyes. Then carrying out her purpose, she wiped His feet with the hair of her head, and kissing them (repeatedly, as the original im])lies) as a token of honor and affection, she anointed them with the ointment. In vers. 44-46 our Lord enumerates her actions in this order. Her un- bidden tears outran the prepared ointment ; and were more precious in the sight of the Lord. Ver. 39. He spake within himself. Our Lord replies (ver. 40) to the thought of the Pharisee's heart, as here given, — If he were a prophet, etc. Simon seems to have been inclined to regard Him as such. But he reasoned thus : a prophet would knmv what others must learn ; this man cannot be a prophet, for He does not know who is touching Him since no one would knowingly allow himself to be touched by a woman of this charac- ter. The main error was in the last thought ; for our Lord did allow Himself to be touched by such a person. Hence His reply sets forth why He allows this. Notice that the objection of the Pharisee was against the touch bv an unclean person ; a technical, ceremonial, and Pharisaical one. Really and morally such persons can defile by their presence : yet to this no objection was raised. Still less dared any one cast a reflection upon the morality of Jesus in such circinnstances. Ver. 40. Answering, the thought of the Phari- see, not some outward manifestations of dis- pleasure, though such may have been displayed. — I have somewhat to say unto thee. Direct per- sonal address, implying a knowledge of Simon's heart. — Master, or, ' Teacher,' say on. The tone is respectful, as if the evidence of our Lord's insight had already checked the doubt in Simon's mind. Ver. 41. A certain money lender had two debtors. The former represents our Lord, the two debtors the woman and Simon respectively. But in the parable the lender is in the background, the emphasis rests upon the comparison between the respective amounts : The one owed five hun- Chap. VII. 36-50-] THE GOSPEL ACCORDING TO LUKE. 393 dred pence (deitarics), and the other fifty. For the value, see Matt, xviii. 28. The debt is sin, or strictly speaking, \\er(i the sense of sin. Probably, but not certainly, the actual relative sinfulness of the woman and Simon might have been thus represented. That the sense of sin is meant ap- jjears from the application, since gratitude for forgiveness of sin must be based upon that, not upon actual guilt which we cannot measure. Hence the truth that many great sinners do not feel their guilt is here left out of view. — Some suppose that the respective debts represent, in the one case the casting out of seven demons, in the other a healing from leprosy, thus identifying the persons with Mary Magdalene and Simon the leper. Others substitute the honor of a visit from our Lord for the healing from leprosy. Both grow out of the assumption that the woman was Mary Magdalene, and neither affords a satis- factory interpretation. — The ratio here is very different from that in the parable of the unfor- giving servant (Matt, xviii. 21-35), since the things compared are very different. Ver. 42. And when they had not wherewith to pay. They found out and confessed that they could not pay the debt. It is true that sinners have ■■ nothing,' but the verse brings out rather the dis- covery than the fact itself. Grateful love does not pay anv part of the debt, according to the parable. — He forgave both. ' Frankly ' means ' freely; ' but there is only one word in the original, for 'frankly forgave.' The forgiveness was real and personal. It does not represent an indis- criminate forgiveness of those unconscious of sin and of inability to atone for it, hence not seeking pardon in penitence and confession. The fact, not the ground, of forgiveness is here brought. Ver. 43. I suppose. We are to understand, ' that is, if they feel as they ought.' — To whom he forgave the most. From this correct answer a false conclusion has often been drawn, oftener in thought and deed than in word. Men some- times find in it an encouragement to sin, on the theory that the greater their present sin, the greater their future love. But the sense of sin is represented bv the debt, and the question does not necessarily mean : which will be the better Christian .' but rather, which will be the more affectionate, self-sacrificing in outward manifes- tations of gratitude .'' Ver. 44. Seest thou this woman's He thus brings face to face the two persons whose cases He had set forth in the parable. Possibly Simon had hitherto avoided looking at her, or in any case had looked down upon her ; now according to his own verdict he must look up to her. — Thine house. The emphasis rests upon the word ' thy,' thus pointing the rebuke. It was thy duty, rather than hers, to show such attentions, for I became thy guest. While ordinary courtesy did not demand from the host all the acts here alluded to, they were bestowed on honored guests. .Simon had not been rude and uncivil, but lov- ing little, he had treated our Lord as an ordinary guest. With this treatment the conduct of the woman, who loved much, is contrasted. Simon did not give water, she gave tears, ' and instead of a linen cloth the thousand hairs of her head.' Ver. 45. No kiss, of welcome, on the face, came from the host ; but the unbidden woman coming in with the Guest (since the time I came in) at once kissed His feet, and continued to do so. Ver. 46. Mine head with oil ... . my feet with ointment. The host failed to supply oil for the head, the woman not only gave the more pre- cious ointment, but herself applied it to His feet. Ver. 47. Wherefore I say to thee. Because of these exhibitions of love, in recognition of them, I say to thee. Our Lord gives the reason for His saying that she is forgiven, not for the forgiveness itself. The latter sense is ungram- matical, as well as out of keeping with the para- ble.— Her sins, which are many, are forgiven, ' have been and are forgiven.' — For she loved much. Not : because she loved much, as though her love were the cause of the forgiveness. This sense is directly opposed to the parable (ver. 42), which represents the debtors as unable to pay and the forgiveness free ; to the next clause, which plainly makes the forgiveness the ground of the love, not the reverse ; and also to ver. 50, which represents faith, not love, as the antecedent of forgiveness, on the side of the person forgiven. The clause is to be explained: 'since she loved much,' i. e.. Her sins which are many are for- given (as you may conclude according to youi own judgment, that much forgiveness produces much love), since she loved much (as these mani- festations indicate). The word 'loved ' refers to the acts spoken of in vers. 44-46. The assump- tion that the woman was Mary Magdalene is used to support the false view mentioned above ; the gr.atitude being regarded as called forth by the casting out of the demons, and the forgiveness of sins as first granted after this display of love. The aptness of the parable is destroyed by this interpretation. — Little is forgiven, etc. One who feels little need of forgiveness is meant. Our Lord does not apply this directly to Simon — but leaves that to his conscience. Ver. 48. Thy sins are forgiven. This does not forbid the view that a previous sense of par- don moved the woman to acts of love. It is rather a new assurance, a more formal personal declaration. Christians have a sense of pardon awakening gratitude, but ever need more assur- ance of it, ever hope for and desire more ; that is our faith. As appears from ver. 50, it was precisely to this faith on the part of the woman, who had already felt enough to manifest her love in this way, that our Lord addressed the declara- tion of this verse. This is the constant and blessed action and reaction of Divine grace and Christian gratitude it awakens. Ver. 49. Who is this that even forgiveth sinsl Comp. chap. v. 21 and the parallel passages. Such a question was natural, and does not neces- sarily imply decided hostility. — Thy faith hath saved thee. Not love. Love is to convince others, faith lays hold of grace, and thus love is begotten. It was faith, the hope of a penitent based on the words and the character of Jesus, which brought her to the house of -Simon. In this faith her love was born, and as its manifestations began, her faith was ever encouraged bv the recep- tion of her acts of love. Growing as she wept and washed His feet, it laid hold more and more fully of the pardon it expected, — and received at length the full absolution (ver. 48). The closing words were therefore of faith, and of its most blessed result: go in peace, literally, ' into peace.' This was the state of mind to which she might now look forward. Faith first, manifestations of grateful love next, then peace. If we consider well to whom these words were spoken, we will 394 THE GOSPEL ACCORDING TO LUKE. [Chap. VI IL 1-3. not forget that grace is free, or exalt our love sinful men, wash away the stain of her life, but into a ground of pardon. All her tokens of peni- the grace of Christ led her to true peace, as her tence and affection could not, even in the eyes of abiding condition. Chapter VIII. 1-3. A Circuit through Galilee, with the Twelve and Ministering Women. AND it came to pass afterward,^ that he went throughout every ^ city and village, preaching and shewing ^ the glad tidings of the kingdom of God;-^ and the twelve ivere''^ with '^ J^Jf j^^;^- him, And ^^ certain women, which ^ had been healed of evil ^xtii'. 49^''' spirits and infirmities, *''Mary called Magdalene, ''out of" whom 56, e"; i^viii. went seven devils,^ And ''Joanna the wife of Chuza ^ * Herod's 40, 47" xvl' -''steward, and Susanna, and many others, which ^ ministered xx'iv. 10; johnxix.25; unto hmi ^" of their substance. 1 soon afterwards * ( , ) instead of {:) ■^ from ^ Chuzas ■^ about through ^ o>/iit were ^ bringing ^ who * seven demons had gone out ^° the best authorities read them c Mark xvi. g. d Chap. xxiv. 10. e Chap, xxiii. 7- / Matt. XX. 8. Peculi.\r to Luke. According to the usual view, the first circuit through Galilee was made before the choice of the twelve ; this one (the second) with them ; the third immediately after they were sent out to preach. But it is not cer- tain that there were three distinct journeys. Our Lord was always occupied, and the Evangelists describe certain periods of His ministry in gen- eral terms, without introducing special occurren- ces. The period here spoken of seems to have been that succeeding ('soon afterwards,' ver. i) the occurrences narrated in the last chapter. On the practical lessons, see close of section. Ver. I. Went about through city and village. From town to town, from village to village, in unwearied activity. — Bringing the glad tidings. One word in the Greek, hence ' preaching ' does not govern 'glad tidings.' — And the twelve with him, i. e., went about with him, since this is joined closely with the previous clause. Hence after they had been chosen, but before they had been sent out to preach. Ver. 2. And certain women, etc. All of them had probably been cured of some affliction ; hence their service was one of gratitude. Such a service, however, is contrary to the Oriental notions of propriety, founded upon low views of woman's virtue. Christianity has done much to correct these notions. It is' significant that this mention of our Lord's female attendants should follow the account of the forgiven one in the Pharisee's house. — Mary called Magdalene. A native of Magdala (see on Matt. xv. 39). — From whom seven demons had gone out. This woman had been possessed of seven demons, and our Lord had cast them out. The notion of some (Dr. Lange among others) that this means released from special sinfulness, ' seven demons ' being an expression for total subjection to the spirit of the world, is an attempt to support the legend that Mary Magdalene was the 'sinner' of the last chapter. But that occurrence loses its appropri- ateness, if we suppose that the woman had been already dispossessed of seven demons by our Lord. The accuracy and aptness of the Gospel narrative are diminished by this theory. Ver. 3. Joanna. Her name appears again in chap. xxiv. 10. — The wife, perhaps at that time a widow, of Chuzas Herod's steward, i. e., the 'house-steward' of Herod Antipas. Through this family Herod and his servants (Matt. xiv. 2) might have heard of Jesus. Some have iden- tified Chuzas with the 'nobleman' whose son was healed by our Lord (John iv. 46-54) ; but the reason for Joanna's gratitude was that she had herself been healed (ver. 2). — Susanna (' lily '). Not mentioned again. — And many others. Comp. Matt, xxvii. 55. — Who minis- tered. All of them were such as thus ' minis- tered,' /. e., provided food and other necessary attentions. — Unto them (the better supported reading), i. e., to the whole company. The alteration to the singular was probably designed to exalt the service of the women ; but what was done to the disciples was done to Christ, accord- ing to His own words (Matt. xxv. 40). — From their substance. This implies that some, perhaps most of them, were persons of means. Our Lord confided in the purity and faithful- ness of His Galilean friends ; He exalted women into the circle of His followers ; woman's work was at once a service of grateful love (a diacon- ate) ; these women of high position felt that constant temporal service was a fitting, though insufficient, return for spiritual benefits. — Such a circle as this is possible only where Christ is ; about Him as the centre, gather preaching men and ministering women in purity and harmony. "A Chap. VIII. 4-21.] THE GOSPEL ACCORDING TO LUKE. 395 Chapter VIII. 4-21. Parable of the Sower ; our Lord sought by His Mother and Brethren. ND when much people were gathered ^ together, and were "■ ^^^^^^k come to him out of every city,^ he spake by a parable: '"'"*'• 5 A" sower went out '^ to sow his seed: and as he sowed, some fell by the way side ; and it was trodden down, and the fowls of 6 the air^ devoured it. And some*^ fell upon a" rock; and as soon as it was sprung up,^ it withered away, because it lacked ^ 7 moisture. And some^ fell among ^^ thorns; and the thorns 8 sprang up ^ with it, and choked it. And other fell on ^^ good ground, and sprang up,^ and bare ^^ fruit a hundredfold. And when he had said ^^ these things, he cried. He that hath ears to hear, let him hear. 9 6 And his disciples asked him, saying. What might this parable b Mait. xiii. 10 be .' ^^ And he said, Unto you it is given to know the myste- Markiv.io- ries of the kingdom of God : but to others ^° in parables ; that seeing they might ^^ not see, and hearing they might ^'^ not un- 1 1 derstand. Now the parable is this : The seed is the word of 12 God. Those ^'^ by the way side are -they that hear ; ^^ then Cometh the devil, and taketh away the word out of their hearts, 13 lest they should ^'^ believe and be saved. They ^" on the rock are they, which,-'' when they hear,^^ receive the word with joy ; and these have no root, which ^ for a while believe, and in time 14 of temptation fall away. And that which fell among thorns ^i are they, which, when they-'^ have heard, go forth, and^^ are choked with cares and riches and pleasures of this life, and 15 bring no fruit 2* to perfection. But^^ that on the good ground are they, which ^^ in an honest and good heart, having heard the word, keep it^' and bring forth fruit '"with patience. - hT''''^ \6 ""No-^ man, when he hath lighted a candle,-^ covereth it with <^ Matt. v. 15; ' o ' Mark IV. 21; a vessel, or putteth // under a bed ; but setteth'"'' it on a candle- ^ ^Tt' x"-?!'; 17 stick,^^ that they which'-'' enter in may see the light. ""For chap*! Si.\^.' nothing is secret,^^ that shall not be made manifest; neither -^^gn^p'^gr^' any thing hid,'^'^ that shall not be known and come abroad. ^ ^att; xiii. 18 •''Take heed therefore how ye hear: ^for whosoever hath, to him Marriv!25i chap. xix. ^ as a great multitude were coming 26. - those of every city were resorting unto him 3 The ^ forth ^ birds of the heaven ® other " on the 8 grew ^ had no ^° amidst the ^^ into the ^'- brought forth ^^ as he said ^* asked him what this parable was {according to the best authorities^ ^5 the rest ^® may ^'^ And those ^* have heard ^3 that they may not ""^ who -' the thorns " these are 'they that 23 and going on their way they '^^ nothing -^ And 28 these are such as 27 hold it fast 28 And no 29 i^mp 3o putteth 31 lampstand. 3^ hid ^3 ^or secret 396 THE GOSPEL ACCORDING TO LUKE. [Chap. VI IL 4-39. shall be given ; and whosoever hath not, from him shall be taken even that which he ''seemeth to have.s* /ichap.xxiv. 19 'Then 3° came to him Ids mother and his brethren, and ^^ ' J-sT;'^"' 20 could not come at him for the press.^' And it was told him by 3,-3^ '"' certain which said,-^*^ Thy mother and thy brethren stand with- 21 out, desiring to see thee. And he answered and said unto them, My mother and my brethren are these * which 20 hear the k chap xi.28. word of God, and do it. 8* thinketh he hath ^5 And there _ 36 And they 3" crowd ^^ omit by certain which said. Chronology. It is evident from the parallel Luke's mention of the preaching tour probably accounts that the incident of vers. 19-21 preceded leads him to give prominence to these. The the parable, etc., vers. 4-18. Some would even three Evangelists agree, but show entire inde- insert between them a number of discourses re- pendence. lated by Luke further on (xi. 37-xiii. 9), but the Vers. 5-15. The Parable OF THE SowER and language of Matt. xiii. i seems to forbid this, its interpretation. See on Matt. xiii. 3-8, 18-23 ! The order of Mark, confirmed in this case by Mark iv. 3-20. The new details are few.— Going that of Matthew, is most exact. After the journey on their way. This indicates carelessness. Some just spoken of (vers. 1-3) or during its progress, indeed think this refers to a being drawn avvay by our Lord healed a demoniac, giving occasion to the cares, etc., but this is doubtful. — In patience. the Pharisees to vent their growing hostility. Peculiar to Luke. It means ' /^«^/j)/, through This incident is narrated out of "its order by Luke the course of a life spent in duties, and amidst (xi. 14, etc.). It was immediately followed by the discouragements.' (Alford). demand for a sign from heaven (Matt. xii. 38-45; Vers. 16-18. See on Mark iv. 21-25. The Luke xi. 16, 29-36), possibly by other events same thoughts occur in Matthew in different con- narrated by Luke in the same connection. About nections. — Thinketh he hath (ver. 18) is peculiar this time, while the controversy was going on, the to Luke. It is self-deception, not deception of mother and brethren of Jesus sought Him (Matt, others that is referred to. Luke omits the other xii. 46-50; Mark iii. 31-35; Luke viii. 19-21). parables, given by Matthew and Mark, inserting' Then came the discourse in parables (Matt. xiii. ; two of them in a different connection however' Mark iv. T-25), a part of which is here recorded (chap. xiii. 18-21). (vers. 4-18). Vers. 19-21. The Mother and Brethren Ver. 4. And as a great multitude were coming of Jesus seek Him. See on Matt. xii. 46-50 ; together, etc. The E. V. gives the wrong im- Mark iii. 31-35. Luke presents no new incidents, pression that He waited until all came ; it was The reason for putting this occurrence out of the the gathering crowd that led Him to enter a boat exact order, may have been thus to enforce the (Matthew, Mark). — Those of every city, attracted lesson of the parable concerning the right hearing out of the various places where He had preached, and doing of the word. Chapter VIII. 22-39. The Storm on the Lake ; the Man ivitJi the Legion of Demons. 22 IVJOW it came to pass on a certain day,^ " that he went ^ into '^ f^":"^;^.- ^"'■ -1- ^ a ship 3 with his disciples : * and he said unto them, Let ^^t^^ '^^■ us go over unto the other side of * the lake. And they launched '^ ^fj"^- ^^^'j^^' 23 forth. But as they sailed, he fell asleep : and there came down a storm of wind on the lake ; and they were filled ^ witJi water, 24 and were in jeopardy. And they came to him, and awoke him, saying, " Master, Master, we perish. Then^ he arose, and ' re- ' See chap. -, buked the wind and ^ the raging of the water : and they ceased, d jamesi. c. 25 and there was a calm. And he said unto them. Where is your ^ one of those days 2 entered 8 boat * himself and his disciples 5 filling ^ And ' being awakened {according to the best authorities), he Chap. VIII. 22-39-] THE GOSPEL ACCORDING TO LUKE. 397 faith .'' And they being afraid wondered,^ saying one to an- other, What manner of man is this ! for^ he commandeth even the winds and water, and they obey him.^'^ 26 «And they arrived at the country of the Gadarenes,^^ which is ' perplexed, because that it was said of ^'* some, that . Xcts'u'ta ; 8 John was risen from the dead ; And of ^^ some, that Elias ^^ had "• ^^' ''• ''■ appeared ; and of ^* others, that one ^^ of the old prophets was ^ And ^ the best authorities read \\\& twelve ^ demons * sent them forth ^ the best authorities ?-ead's,t2iii ^ wallet ' nor 8 dfiit apiece ^ as many as do not receive 1° depart from " o>mt very i- throughout the villages ^3 the best authorities omit by him 1^ by ^^ Elijah ^^ some one Chap. IX. 1-17.] THE GOSPEL ACCORDING TO LUKE. 401 9 risen again. And Herod said, John have^'' I beheaded; but who is this, of ^^ whom I hear such things .'' ^ And he desired ^^ ^ chap. xxiii. to see him. 10 ''And the apostles, when they were returned, told him all that 2° ^ ^'"' „'^^'"''' they had done. *And he took them, and went aside privately ' ^^^Y; ^'^ • into a desert place belonging to the city -^ called * Bethsaida. ^i^^"^*^. ^'• 1 1 And the people, when they knew it^'^ followed him : and he ' re- •J°"'^ ""' ^' ceived -^ them, and spake unto them of the kingdom of God, and ^ "^k^^^^"^ 12 healed them that had need of healing. '"And when '^^ the day vm. 40.^^' began to wear away, then came the twelve,^^ and said unto him, '"^^J'^p- ""'^ Send the multitude away, that they may go into the towns ^^ and country round about, and " lodge, and get victuals : for we are " ^'^^p- ""^ 13 here in a desert place. But he said unto them, Give ye them to eat. And they said, We have no more but '^~ five loaves and two fishes ; except we should go and buy meat ^^ for all this 14 people. For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.^^ 15, 16 And they did so, and made them all sit down. Then ^'^ he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to 17 set before the multitude. And they did eat, and were all filled : and there was taken up of the fragments that remained to them twelve baskets.^i ^' omitha-we ^* about ^^ sought ^'^ declared unto him what things ^ withdrew apart to a city {according to the best authorities) 2'^ But the multitudes perceiving it ^^ welcomed "^^ o/nit when ^^ and the twelve came '^^ villages ^'^ than ^8 food ^^ in companies, about fifty each {according to the best authorities) 3° And 3^ that which remained to them, twelve baskets of broken pieces. Chronology. From Matthew we learn that to it- Heard of all that was done. 'By Him 'is the miracle narrated in the last section was fol- a proper explanation, but not in the original, lowed immediately by others (Matt. ix. 27-34). Herod heard of the miracles wrought by the From Mark (vi. 1-6) we infer that our Lord then Twelve, but thus ' His name was spread abroad ' visited Nazareth and was again rejected (Matthew (Mark). — Because that it was said by some. The places this out of its order ; xiii. 54-58). Then difference of opinion only served to increase the began the third circuit through Galilee (Matt. ix. perplexity of his bad conscience. — Elijah had 35; Mark vi. 6), during which the Twelve were appeared (ver. 8). Not 'had risen,' for Elijah sent forth. The events in this section are in their had not died. — John I beheaded, etc. (ver. 9). 'I' chronological order. Luke is very brief, present- is emphatic (according to the usual reading in the ing no new details. second clause also), indicating both terror of con- Verses 1-6. The sending out of the science at the past act, and uncertainty about this Twelve. See on Matt. x. 5-15; Mark vi. 7-13. person of whom he hears so much. His desire The latter passage agrees almost exactly with to see Him was due to this feeling. Luke's account ; Matthew (x. 16-42) adds a part Vers. 10-17. The Feeding of the Five of the discourse not given by the other two. — Thousand. See on Matt. xiv. 13-21; Mark vi. The twelve (ver. I ). This brief form agrees with 30-44 ; John vi. 1-13. Luke's account presents Luke's usage. — To heal the sick (ver. 2). Some no new details, except the mention of the locality : gooa authorities omit ' the sick,' which Luke, as to a city called Bethsaida. The words translated : a physician, might deem unnecessary. — Against 'a desert place belonging to,' are not genuine ; them (ver. 5). More definite than ' to them,' and were probably inserted to make the various which is found in Matthew and Mark. accounts correspond. There need be no difficulty Vers. 7-9. The Alarm of Herod. See on here. The Bethsaida spoken of was Bethsaida Matt. xiv. 1-12 ; Mark vi. 14-29. The other two Julias, on the eastern side of the lake. The other Evangelists give in this connection the particulars Evangelists expressly state that our Lord and of the death of John the Baptist ; Luke, who has His disciples went ' in a boat ' thither ; Luke given so full an account of his birth, only alludes omits all reference to this. As the Twelve had VOL. I. 26 402 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 1-36. been preaching in Galilee, Eastern Bethsaida (ver. 17), which all three Evangelists employ in would be across the lake, and so situated, that telling of this miracle, and not the one which the easiest way thither would be by sea, and yet Matthew and Mark each uses twice in speaking that the multitudes could go on foot (Matthew, of the other miracle. This is the more remark- Mark) round the head of the lake. (It is doubt- able, as we have four accounts of the one miracle, ful whether there was another Bethsaida.) Comp. two of the other, and two allusions to both. In on Matt. xiv. 22 ; Mark vi. 45. — Welcomed them, all this distinction is preserved. This miracle, so This hints at what is more fully stated by jVIark profound in its meaning, the only one mentioned (vi. 34.) The account of the miracle itself pre- by all the Evangelists, is the rock on which all sents no new details ; but it is significant that destructive criticism makes shipwreck. Where Luke who says nothing of the second feeding God would give bread, such critics find a stone, of the four thousand, uses the word for baskets a stone of stumbling. lATT. XVI Chapter IX. 18-36. TJie Confession of Peter ; the Transfiguration. 18 " A ND it came to pass, as he was alone praying, his^ disciples '' ]^^*'^ l\. were with him ; and he asked them, saying, Whom say ^:\^^ ''"'• 19 the people 2 that I am } They ^ answering said, John the Bap- tist ; but some* .f«y, Elias ; ^ and others say, * that one^ of the ^ ^iTi!'-^"'"' 20 old prophets is risen again. He' said unto them. But whom ^ sav ve that I am .-* '^ Peter ^ answering said. The Christ of God. c comp. John -' -' '-' . VI. 68, 69. 2 1 ^ And he straitlv charged ^^ them, and commanded tJiem to tell ^ Matt xyi. ./ o ' 20 ; Mark 22 no man that thing ; ^^ " Saying, ^ The Son of man must suffer ^ J^'[-./.^°;^^;_ many things, and be rejected of the elders and chief priests and M^^^^j^jii. 23 scribes, and be slain,i2 and be raised the third day.^^ And he ^ ^^7^;^^^ ^^ said to them all,^* If any maft will ^^ come after me, let him deny 24 himself, and take up his cross ^ daily, and follow me. For who- g i Cor. xv soever will ^^ save his life shall lose it : but whosoever will ^^ lose 25 his life for my sake, the same shall save it. For what is a man advantaged,^'' if he gain the whole world, '' and lose himself, or ''\'c°r|j|j'5 26 be cast away .-* ^^ For whosoever shall be ashamed of me and ^'^''- "'• ^ of my words, of him shall the Son of man be ashamed, when he shall come ^^ in his own glory, and iji his Father's,'^*^ and of the 27 holy angels. But I tell you of a truth, there be some standing here, which shall not ^^ taste of death, till they see the kingdom of God. 28 *And it came to pass * about an ^^ eight days after these say- ^ matt xviii. ings, he took^^ Peter and John and James, and went up into a^* ACom"^Matt 29 mountain ' to pray. And as he prayed,^'^ the fashion of his ^ark'ix 2 countenance was "'altered, and his raiment zvas^^ white and ' ^^l^'^^^^-^ 30 glistering.2'' And, behold, there talked with him two men, which ^ '"^^^^ ^he 31 were Moses and Elias :^ Who appeared in glory, and spake of '^'■^^'')- ^ praying alone, the ^ Who do the multitudes say ^ And they * others ^ Elijah ^ some one "^ And he ^ who ^ And Peter " But he charged " this to no man ^^ ^iHed 13 the third day be raised up " unto all ^^ would ^^ shall " profited 1^ lose or forfeit his own self ^^ cometh 2<* the glory of the Father 21 ^j^q shall in no wise 22 ^;;^// ^n ^ took with him 2* the ^^ was praying ^6 became "^ dazzling Chap. IX. 18-36.] THE GOSPEL ACCORDING TO LUKE. his " decease which he should ^^ accomplish at Jerusalem. But 32 Peter and they that were with him 0 were heavy with sleep : and when they were awake,^^ they saw his glory, and the two 33 men that stood with him. And it came to pass, as they de- parted 30 from him, Peter said unto Jesus, p Master, it is good for us to be here : and let us make three tabernacles ; ^i one for thee, and one for Moses, and one for Elias : ^ '^ not knowing what 34 he said.32 While he thus spake,^'^ there came a cloud, and over- shadowed them: and they feared ^^ as they entered into the 35 cloud. And there came a voice ^^ out of the cloud, saying, '" This 36 is my beloved Son:^^ hear 3' him. And when the voice was past,3s Jesus was found alone. 'And they kept it close,^^ and told no man in those days any of those ^<^ things which they had seen. ^^ yet having remained awake 01 1 ., 32 ■^* was about to 30 were parting 3i '^f. booths' ^-^ was saying 33 And while he said these things ^4 ^gj-e afraid 35 ^ yo\cQ came 2^ the best authorities read my Son, my chosen one 37 ]-,g^j. yg 38 came 39 \^^\^ ^\^^\^ peace *» the 403 n 2 Pet. i. 15. o Dan. viii. 18; X. 9; Matt. xxvi. 43 ; Mark xiv. 40. p Ver. 49 ; see chap. V. 5. q Comp. Mark ix. 6. r Matt. xvii. 5 ; Mark ix 7 {jny cho- sen^ ; Is. xlii. i; comp. Ps. Ixxxix. 3 ; Is. xlix. 7- i Matt. xvii. 9 ; Mark ix. 9, 10. Contents. This section presents ' the glory of the Son of man confessed on earth and ratified from heaven.' Luke is much briefer than Mat- thew and Mark. He omits the promise to Peter (with Mark), and also the rebuke of Peter, which Mark retains. In the account of the transfigura- tion we find a few additional particulars. — The conversation about Elijah is not mentioned. Chronology. The events intervening be- tween the feeding of the five thousand and the confession of Peter were numerous and impor- tant. The other three Evangelists all tell of Christ's walking on the sea during the night after the first miracle of the loaves. Arriving at Ca- pernaum, He delivered a discourse there (John vi. 22-71). The Passover (one year before His death) was at hand (John vi. 4). This year was virtually one of persecution. The effect was to lead our Lord into retirement, and to bring out plainer declarations to the disciples. Matthew (chaps. XV., ,\vi.) and Mark (chaps, vii., viii.) .tell how he passed into the coasts of Tyre and Sidon, returning to Decapolis, feeding four thousand there, sailing to Magadan, where new opposition encountered Him, then recrossing the lake, when an opportunity was afforded Him of warning His disciples against the leaven of the Pharisees and Sadducees, journeying from Bethsaida Julius near which they had landed to the region of Cesarea Philippi, where the confession of Peter was made. All these important events are passed over by Luke. But unless we know of the previous and growing hostility narrated by the other Evangelists, the prediction of ver. 22 seems abrupt, and ver. 51 inexplicable. We can as little determine why Luke omits so much at this point, as why the others pass over the events of the ne.xt si.x months, which are so fully narrated in chaps, x.-xviii. Thus the Gospels supplement each other, but with no evidence of such a pur- pose on the part of the Evangelists. Vers. 18-27. The Confession of Peter, etc. See on Matt. xvi. 13-28 ; Mark viii. 27-38. This account agrees closely with the others, although briefer. — As he was prajdng alone (ver. 18). Peculiar to Luke. The prayer was a prepa- ration for the revelation. The disciples joined Him, and ' in the way' (Mark) the conversation took place. — Unto all (ver. 23). See Mark ix. 34. —When he cometh, etc. (ver. 26). Luke's account is fullest in this clause. Meyer : ' The glory is threefold: %\.) His ozon, which He has of and for Himself as the exalted Messiah ; (2.) tlie glory of God, which accompanies Him as coming down from God's throne ; (3.) i/ie glory of tlie angels, who surround Him with their brightness.' Vers. 28-36. The Transfiguration. See on Matt. xvii. 1-9; Mark ix. 2-8. —About eight days (ver. 28). About a week = ' after six days ' (Matthew, Mark). —Was altered (ver. 29). Luke does not use the word translated, ' transfigured,' possibly because it would suggest to his readers the fables about the metamorpJioses of heathen deities. — Spake of his decease (ver. 31). Peculiar to Luke. It means His death, although it proba- bly includes the Resurrection and Ascension. See on Matt. xvii. 2. Ver. 32. Heavy with sleep. It was probably at night, and their drowsiness was natural : but they did not go to sleep, for the next phrase means, yet having remained awake, ' sleeplessly watching.' It was not a vision of half sleeping men. Ver. 33. As they were parting. This particu- lar, peculiar to Luke, explains the language of Peter. He wished to detain the two representa- tives of the Old Covenant. The statement : not knowing what he was saying (///., saith). Even with the explanation, Peter's suggestion was not well considered. Ver. 34. As they (/. e., Moses, Elijah, and our Lord) entered the cloud. The fear was a grow- ing one, beginning as they saw the company 404 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 37-50. (Mark), increasing as that company entered the used riiight be translated into Greek by either of cloud (Luke), culminating as the voice was heard the terms, 'beloved' or 'chosen.' (Matthew). Ver. 36. And they held their peace. The Ver. 35. My Son, my chosen one. The words result of the command mentioned by Matthew were not spoken in Greek, and the actual word and Mark. Chapter IX. 37-50. Healing of the Demoniac at the Foot of the Monnt of Transfiguration , Closing Scenes of onr Lord's Ministry in Galilee. 37 " A NI^ it came to pass, that on the next day, when they '' ^^^J?';^^)^ -L^- were come down from the hill,i much people^ met him. "'•'4-27 38 And, behold, a man of the company ^ cried out,* saying, Master, I beseech thee, look^ upon my son ; ''for he is- mine only child. ^ ^",3''^^ 39 And, lo,^ a spirit taketh him, and he suddenly crieth out ; and it teareth him that he foameth again, and bruising him, hardly 40 departeth from him.^ And I besought thy disciples to cast 41 him ^ out ; and they could not. And Jesus answering said, O faithless^ and perverse generation, how long shall I be with 42 you, and suffer ^^ you } Bring thy son hither.i^ And as he was yet a coming, the devil threw ^^ him down, and tare him.^^ And ^* Jesus rebuked the unclean spirit, and healed the child,^^ AT, and delivered him again ^'^ to his father. And they were all ^^ ^ ■' c 2 Pet. :. 16. amazed ^"^ at '^ the mighty power ^^ of God. ^ matt-xvIL ** But while they wondered every on " ^^ at all things which Mark ix. 30 44 Jesus 2° did, * he said unto his disciples. Let these sayings e Ver. 22. •''sink down into your ears, for the Son of man shall be deliv-^'.comp. chap. -' ' 1. 66; XXI. 14 45 ered^^ into the hands of men. But they understood not this saying, and it was hid from them, that they perceived it not : ^^ and they feared to ask him of ^^ that saying. 46 ^ Then there arose * a reasoning ^ among them, which of g MATx.xviii. 47 them should be greatest. And ^* Jesus, * perceiving ^^ '' the ix. 34-37- thought^* of their heart, took^^ a child,^" and set him by him,^^ 35- _ ° . ' ' •'^ ' / See Matt. 48 And said unto them. Whosoever shall receive this child ^'^ in my ix. 4. name receiveth me ; and whosoever shall receive me, receiveth him that sent me : ^for he that is least among you all, the same ' 2b^^' ™'' shall be ^^ great. 49 ^ And John answered and said, Master, we saw one casting ^ ^^^^, "ee ^ mountain 2 ^ great multitude ^ from the multitude * the best authorities read cried ^ the best authorities read to look * behold "^ it departeth from him with difficulty, grievously bruising him * it ^ unbelieving 10 bear with ^1 hither thy son '^ ^\^^ demon dasheth ^^ insert grievously " But 15 bo)r 16 gave him back " astonished i^ majesty i^ all were marvelling 2° the best authorities read he 21 delivered up ^2 should not perceive it 23 about ^4 questioning 26 seeing 26 ^^^y^ j^oij ^f 27 uttig ^hild ^8 ^y ^jg gide 29 jg ver. 33. Chap. IX. 37-50.] THE GOSPEL ACCORDING TO LUKE. out devils '^ in thy name ; and we forbade him, because he 50 followeth not with us. And ^^ Jesus said unto him, Forbid Mm not: '"for he that is not against us^^ is for us.^^ ^•^ demons ^^ //^^ ^esi authorities read you 405 'I Comp. chap. xi. 23. Luke is here very brief, presenting few new details. All three Gospels place the events re- corded in this section just before our Lord's final departure from Galilee (ver. 51). Vers. 37-42. The Healing of the Demoniac Boy. See on Matt. xvii. 14-21 ; Mark ix. 14-29. Luke is briefest, Mark fullest. — For he is mine only child (ver. 38). Peculiar to Luke. — And he suddenly crieth out (ver. 39) i. e., the child. The rapid change of subject, first the spirit, then the child, then the spirit again, shows the intimate connection of possessed and possessing. — Bruis- ing him grievously. Comp. Mark ix. 26 : ' rent him sore.' Vers. 43-45. Our Lord's Second Predic- tion OF His Death. See Matt. xvii. 22, 23 ; Mark ix. 30-32. From the other accounts we learn that this prediction was made as they were passing privately through Galilee to Capernaum. Ver. 43. The division of the verses is unfortu- nate; the first clause of this verse should be joined with ver. 42 ; see the paragraph in our text. — And they were all astonished. The multitude in contrast with the disciples. — At the majesty of God, as displayed in this miracle. — But while all were marvelling. Quite indefinite. The conver- sation took place on the private journey to Caper- naum, as we learn from the other accounts. Ver. 44. Let these sayings, etc. The original gives an emphasis brought out by rendering as follows : ' As for you, let,' etc. The disciples are meant. From Mark ix. 31 we infer that, during the journey, our Lord gave repeated and extended intimations of His death, to prepare His disciples for the journey towards Jerusalem. ' These say- ings ' refers to these intimations. — For the Son of man shall be, ' is about to be,' etc. They should take heed, because the time of fulfilment was approaching. Others refer ' these sayings ' to the eulogies of the people (ver. 43). 'The disciples are to bear in memory these admiring speeches on account of the contrast in which His own fate would now appear with the same. These are therefore to build no hopes upon them.' Meyer. But the very next paragraph shows that they already overestimated worldly applause, and the contrast is far from being obvious. Ver. 45. It was hid from them, that they should not perceive it. Peculiar to Luke. The meaning is plain. They were not permitted to understand the full meaning. Only those who fail to notice the necessity for careful training in the case of the disciples, will doubt the gracious character of this method of concealing in order to reveal. Vers. 46-50. The Disciples rebuked for their emulation and exclusiveness. See on Matt, -xviii. 1-5 ; Mark ix. 33-40 ; especially the latter. In the briefer narrativie of Luke there is nothing at variance with the other accounts. Ver. 46 declares the fact of a dispute, and ver. 47 assumes that it was not spoken out before our Lord, but perceived by Him and brought to judg- ment. Luke notes the perception of their thought ; Mark, the way in which the matter was brought up by our Lord ; Matthew, their submission of the question to His decision. — He that is not against you is for you (ver. 50). This reading is to be accepted, and it presents substantially the same thought as that of the E. V. (and of Mark ix. 40). The disciples ('you') represent Christ and His people ('us'). On the connec- tion of thought in vers. 49, 50, see notes on Mark ix. 38. Chapter IX. 51 — XVIII. 14. This division of the Gospel of Luke, embracing nearly one third of the whole, contains for the most part matter peculiar to this Evangelist. A number of the incidents probably belong to an earlier period of the history. A few of these are mentioned by Matthew and Mark, though the greater number even of these are peculiar to this account. But the larger portion of this division belongs to that part of our Lord's \\i& passed aver in silence by Matthew and Mark. John indeed tells us of much that occurred during this period, but he does not give a parallel account. Many theories have been suggested ; our view is as fol- lows : This division treats in the main of that part of the life of our Lord on earth, between the close of His ministry in Galilee and the last Journey from Perea (beyond Jordan) to Jerusalem ; cov- ering a period of nearly six months. The reasons for this opinion are : that chap. ix. 51 can only refer to the final departure from Galilee (Matt. x.\x. I; Mark X. i), and this departure seems to have been shortly before the sudden appearance of our Lord in Jerusalem at the feast of Taber- nacles (John vii. 14); it is indeed possible that our Lord returned to Galilee after this visit, but of this there is no positive evidence. On the other hand, the blessing of the little children (chap, xviii. 15), where the parallel with Matthew and Mark is renewed, undoubtedly took place just before the last solemn journey from Perea to Jerusalem and to death. From John's account we learn that during this period our Lord ap- peared again in Jerusalem. In fact, that Gospel alone tells us of His journeyings to avoid the hos- tility of the Jews. Neither Matthew nor Mark implies that the journey from Galilee to Jerusalem, alluded to in chap. ix. 51, was a direct one, while both state that such a journey was undertaken about this time. All who love the lessons of our Lord should rejoice that we have in this Gospel so much that is not only peculiar but important. The parables 4o6 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 51-62. of this division are especially interesting, because so do we here approach more closely the central uttered at a time when both the hostility of the truths of the gospel which centres in that death. Jews and the training of the disciples called for The special questions of chronology will be dis- cruth more distinctively Christian. As in one cussed under the separate sections ; but certainty sense the journey to death begins with this division, on these points is impossible. Chapter IX. 51-62. The Departure from Galilee into Samaria ; hicideiits bringing out Varioiis Human Temperaments. 5 1 A ND it came to pass, when the time was come ^ that " he '^ fgt' acTs'i i\. should be received up, ''he steadfastly set his face to go ^^''J^i™-"'- 52 to Jerusalem, And sent messengers before his face : and they ^ ^,*^'x,^ r"' went, and entered into a village of " the Samaritans, to make xm!" 15 /^"^ 53 ready for him. And <^they did not receive him, because *his xiu*: iVretc.' 54 face was as though he would go to ^ Jerusalem. And when his '' 5."^ , 1T1 7'i 'TTi-ii^ fohn iv. g ; disciples -^ James and John saw this, they said, Lord, wilt thou comp. chap. that we command fire to come down from heaven, and consume e johniv. 2q. , / Comp. Mark ci; them, even as ^ Elias did }^ But he turned, and rebuked them,^ lii. 17- . - ^ 2 Kings i. 56 and said, Ye know not what manner of spirit ye are of. For ' 10, 12. '' the Son of man is not come to destroy men's lives, but to save '^ Comp.chap. ■' XIX. 10 ; them. And they went to another village. xif'"'"' '^' 57 And it came to pass, that,'^ as they went 'in the way, ^ a cer- ^."^l^-^';^;;; tain man said unto him, Lord,*^ I will follow thee whithersoever '9-22- 58 thou goest. And Jesus said unto him, Foxes ' have holes, and birds of the air ^ Jiave nests ; but the Son of man hath not where 59 to lay his head. And he said unto another, Follow me. '■ But ^ ^^^^ ^^i^ 60 he said. Lord, suffer me first to go and bury my father. Jesus ^°- said unto him. Let the dead bury their ^ dead : but go thou and 61 preach ^^ the kingdom of God. And another also said. Lord, I will follow thee ; but let me first go bid them farewell, which 62 are at home at my house.^^ And Jesus said unto him. No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. ^ the days were being fulfilled ^ were going ^ the best authorities otnit even as Elias did. * the best authoi'ities omit the rest of this verse, and the first part of ver. 56. s the best authorities omit it came to pass, that ^ ofiiit Lord "^ The foxes ^ of the heaven ^ their own i" publish abroad ^1 first suffer me to bid farewell to them that are at my house. The journey to Jerusalem spoken of in ver. 51 Lord, after this rebuff, did not pass through Sama- was probably that to the feast of Tabernacles ; ria but skirted the borders between it and Perea but in a wider sense, it was the final departure (see Matt. xix. 1-12) ; of this, however, there is from Galilee to death at Jerusalem, since from no positive evidence. The main question is re- this time on our Lord was rejected and persecuted garding the exact chronological position of the openly by the Jews. The direct route was through incident of vers. 57-62; which Matthew (viii. Samaria, and on the way the incident of vers. 18-22) places just before the departure to Gadara. 52-56 occurred. Some indeed suppose that our In favor of the order of Luke is the greater ful- Chap. IX. 51-62.] THE GOSPEL ACCORDING TO LUKE. 407 ness of his account ; in favor of that of Matthew, his mention of one who was a 'scribe.' Such language from a ' scribe ' was more probable at the earlier point. The theory that such an inci- dent occurred twice is highly improbable. There was no reason why Matthew should insert it out of its place ; but it is so appropriate here, where our Lord'sy?//cz/ departure from Galilee is spoken of, that Luke probably placed it here for that reason. — The whole section brings before us the four leading human temperaments : the choleric, sanguine, melancholic, and phlegmatic. Our Lord Himself had no temperament, but was the perfect man. On the question whether the sending out of the Seventy preceded this departure from Gali- lee, see next section. Ver. 5 1 . Wlien the days were being fulfilled. When the time was near, when the days of the final period were come, not when the time itself had come. — That he should be received up, /. e., into heaven. The clause cannot mean that the days of His favorable reception in Galilee were at an end. The apparent difficulty, that His Ascension did not take place until months after- wards, is met at once by considering that the Evangelist does not imply an immediate ascen- sion, but rather regards the history from this point as a journey to death and subsequent glorification. — He steadfastly set his face. He not only had but s/iowrd the fixed purpose, to go to Jerusalem. He saw what was before Him there, and went to meet it. Ver. 52. Messengers. Supposed, but without reason, to have been the two sons of Zebedee. — Samaritans. The direct route towards Jerusalem from Galilee lay through Samaria. See on Matt. X. 5 ; and John iv. 9. — To make ready for him. To provide food and shelter 'for Him and the large party accompanying Him. Yet they prob- ably also announced His coming as the Messiah ; since in Samaria this was not concealed (John iv. 26) as in Judea and Galilee. Ver. 53. And they did not receive him. Re- fused to grant the needed accommodations. This was doubtless done through the messen- gers, (^f course they thus rejected Him as the Messiah. — As though he were going. 'As though he were ' is supplied in translating. The ground of rejection was that His going to Jerusa- lem (not to Gerizim) as the Messiah opposed their Samaritan expectations. What humiliation for the King of heaven that He was refused lodg- ing in an unnamed village ! But it was met with love, not with anger. Ver. 54. Saw this. On the return of the mes- sengers. Probably the company was now very near the village, and may have noticed some signs of opposition from the inhabitants. Comp. Acts viii. 14-17, where John's apostolic visit to Samaria is mentioned. — 'Even as Elijah did' (2 Kings i. 10, 12). This clause is wanting in some of the oldest and best manuscripts, though found in ancient versions. It was readily sup- plied. Ver. 55. 'Ye know not what manner of spirit ye are of ' All the words of our Lord's rebuke (vers. 55, 56) are omitted in the best manuscripts, but found in many early versions. Some take the .jlause as a question : Know ye not what manner of spirit, etc. The thought is : 'Ye know not of what spirit you are the instruments when speak- ing thus ; you think that you are working a mira- cle of faith in my service, but you are obeying a spirit alien from mine. (Godet, following Augus- tine and Calvin.) Ver. 56. The first part of this verse is even less supported than the doubtful passages of vers. 54, 55. — And they went to another village. This may not have been a Samaritan village, as they probably had just entered Samaria. It is possi- ble, but improbable, that after this rejection our Lord did not go further into Samaria. Ver. 57. As they went in the way. Quite indefinite. — A certain man. According to Mat- thew the man was a ' scribe.' The indefinite form permits us to suppose that the conversation is placed by Luke out of its proper chronological order. But this position shows that Luke did not regard any of these questioners as called to be Apostles. Lange conjectures this. See further on Matt. viii. 19-22. Ver. 60. But go thou and publish abroad the kingdom of God. Peculiar to Luke. ' Publish abroad,' pomting to a wide announcement, suggests the possibi \\.\ that this incident w as connected with the sending out of the Seventy. Ver.'6i. But first suffer me to bid farewell to them that are at my house. The case of this man is mentioned by Luke only. His request was natural. Some, without good reason, ex- plain : set in order the things in my house, witli a view to renouncing them. Ver. 62. No man^ having put his hand to the plough, etc. The figure is easily understood, es- ])ecially when we remember that the plough used in the East was easily overturned. Such labor, with divided service and longing looks backward will be profitless and doubly toilsome. Such a laborer is no fitting one. While the primary application is to the ministry, the verse has an important lesson for all. All have ground to break, and it is here rather than in the harvest- ing that the labor is most discouraging — and whatever makes their service a divided one is forbidden. — These conversations have one com- mon lesson : conditional following of Christ is impossible. The three chief impediments here illustrated are : earthly desire, earthly sorrow, earthlv affection. 4o8 THE GOSPEL ACCORDING TO LUKE. [Chap. X. 1-24. Chapter X. 1-24. The Mission of the Seventy and their Return. 1 A FTER 1 these things the Lord appointed other " seventy « p^.^^^^^ i\ also,2 and '' sent them two and two before his face into ^ ^^-^^^ ^^^^^ 2 every city and place, whither he himself would ^ come. There- i"- ■' ^• fore <^said he^ unto them, The harvest truly is great,^ but the ^ Mau.ix.37, labourers are few : pray ye therefore the Lord of the harvest, 3 that he would send forth labourers into his harvest. Go your ways : ^ behold, I send you forth as lambs among ^ wolves. '' ^att. x. 16 4 * Carry neither purse, nor scrip, nor shoes :^ and salute no man e Matt.^^g^- 5 by the way. And into whatsoever house ye enter,^ first say, ^^-^^"'Jj^^ 6 Peace be to this house. And if the ^ son of peace be there, «. 3-5- your peace shall rest upon -^ it i^^ if" not, it shall turn to you / Matt. x. 13. 7 again. And in the same ^^ house remain, eating and drinking such things as they give : for the labourer is worthy of his hire. 8 Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before 9 you : And heal the sick that are therein, and say unto them, 10 The kingdom of God is come nigh unto you. But into whatso- ever city ye enter,^ and they receive you not, go your ways ^^ 1 1 out into the streets of the same,^* and say. Even the very ^^ dust of your city, which cleaveth on us,^^ we do wipe off against you : notwithstanding, be ye sure of i' this, that the kingdom of 12 God is come nigh unto you.^^ But ^^ I say unto you, ^ that 20 it ^ ^,^'^^^- '^'• shall be more tolerable in that day for Sodom, than for that city 13 '' Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the '' ^^f^- =''• "' mighty works had been done in Tyre and Sidon, which have been done ^^ in you, they had a great while ago repented,^^ sit- 14 ting in sackcloth and ashes. But it shall be more tolerable for 15 Tyre and Sidon at^-'^ the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust ^^ down 16 to hell.^^ ' He that heareth you heareth me ; and ^ he that de- / Matt. x.4oj . „« John xiii. spiseth 2^ you despiseth "^^ me ; and ' he that despiseth 2° me de- '^°- spiseth^^ him that sent me. 48;iThess. ^ Now after '^ the best authorities omit also ; but many read and two {so in ver. 1 7). ^ was about to * the best authorities read And he said ^ the harvest is plenteous in the midst of ' no purse, no wallet, no sandals ^ shall enter ^ a ^^ him " but if ^^ that ^^ ojnit your ways ^* thereof i^ omit very ^® the best authorities read io o\xv ittt ^'' but know 1* 07nit unto you '^ ojnit But ^o g„^ii ^\^^^ 21 were 22 would have repented long ago '^^ in ^* the best a^ithorities read ^\\■^^'i then be exalted unto heaven ? thou shalt be brought '^ Greek Hades ^e rejecteth 8. / John V. 23. xci. 13; see Mark xvi. 18. Chap. X. 1-24.] THE GOSPEL ACCORDING TO LUKE. 409 17 And ™ the seventy returned again ^^ with joy, saying, Lord, "'se^'u^rk "even the devils ^^ are subject unto us through ^'^ thy name ^ j^ij^^'^-..^^. 18 And he said unto them, " I beheld 29 Satan as lightning ^ fall ^^ f^^- ^^- < 19 from heaven. Behold, I give unto ^^ you power ^^ to * tread on ^ p|^' '^' '' serpents and scorpions, and over all the power of the enemy ; 20 and nothing shall by any means hurt you.^^ Notwithstanding, in this rejoice not, that the spirits are subject unto you ; but rather 3"^ rejoice, because ^^ ''your names are written in heaven, '' szTp's-^IxIx- 21 ^ In that ^"^ hour Jesus ' rejoiced in spirit,^" and said, I thank 3;'Ezek!''' thee, O Father, Lord of heaven and earth, that thou hast hid ^^ xii.'i ;' Phii! iv. '^ X Heb. these things from the wise and prudent, and hast revealed ^^ xii.23;Rev. them unto babes : even so,^° Father ; for so it seemed good*^ in s; xvii. s; ■ XX. 12, is; 22 thy sight. All things are delivered to ^^ me of my Father : and. xxi.27;xxii. no man knoweth who the Son is, but ^^ the Father ; and who -^ ^att. xi 25 -27. the Father is, but '*^ the Son, and /ie to whom *-^ the Son will '^^ ^ Cpmp. is ' ' lui. II 23 reveal /iwi. And he turned him unto /lis disciples, and said"**" privately, " Blessed are the eyes which see the things that ye « Matt. xni. 24 see : For I tell '^'' you, that many prophets and kings have '^^ desired to see those '^^ things which ye see, and have not seen them ; ^ and to hear those ^^ things which ye hear, and have not heard theni.^^ "^ ^;//// again '^* demons -^ was beholding ^^ fall as lightning ®^ the best authorities read have given you ^^ authority 2^ in any wise injure ^* the best authorities omit rather ^^ that ^^ that very ^"^ he joyed in the Holy Spirit {according to the best authorities) ^^ didst hide ^^ and reveal *° yea ^^ was well pleasing *'^ were delivered unto *^ save ** he to whomsoever *^ willeth to *^ turning to the disciples, he said " say unto ^^ omit have *^ the ^^ saw them not ^^ heard them not The Mission of the Seventy. Peculiar to tended preaching (Matt. xvi. i; Mark ix. 30) Luke. The labors of this large body of disciples This view places the return of the Seventy after were brief, their mission temporary. The inci- the Feast of Tabernacles near Jerusalem, admit- dent has no bearing upon questions of ecclesias- ting that their journey, which began in Galilee, tical position. Our Lord certainly had enough ended in Judea. But they were scarcely absent so followers to admit of this appointment. Luke long a time. The woes on the Galilean cities (vers, mentions both the sending out of \.\\q twelve 2XiA 13-15) do not prove that the discourse was uttered of the Seventy ; the fact that the instructions are near them, but rather that our Lord had already much the same grows out of the similarity of the taken His final departure from them. (2) Lange errand. But the discourse here recorded relates thinks, that the mission took place after the re- to present duties alone, while that (in Matt. X.) ad- jection in Samaria, but. was directed to Samaria dressed to the Twelve has in view a permanent alone; that our Lord Himself did not enter further office, etc. This temporary character of their into that country. But the Seventy were sent duty will account for our not hearing of them before Him. Besides had the mission been ex- again. Tradition and conjecture have been busy clusively to Samaria, Luke, the friend and com- in suggesting different persons included in their panion of the Apostle to the Gentiles, would number (such as Luke himself, Mark, Matthias, probably have mentioned it. (3) Others (Van etc.). Oosterzee, etc.) think, our Lord returned again to The time and place of this mission, (i.) Galilee after the Feast of Tabernacles, and that Robinson places it before the journey to Jerusalem this mission occurred then and there. But of (chap. ix. 51) and in Galilee. But ver. i naturally such return we have no evidence, and chap. ix. points to a period a/?,?r starting to Jerusalem, and 51 looks like a final departure; besides, as re- intimates that our Lord was making an extended marked above, Galilee was not now a promising journey at this time. Now the accounts of Mat- field for such labor. (4) We therefore conclude : thew and Mark indicate that He had encountered that this sending out occurred on the journey such opposition in Galilee as to hinder such ex- toward Jerusalem ; that this journey was not 410 THE GOSPEL ACCORDING TO LUKE. [Chap. X. 1-24. direct, but led through part of Samaria, possibly through part of Perea, and certainly through part of Judea ; that the Seventy went in advance along this route, returning after'a short interval. It is indeed doubtful whether this occurred before or after the visit to Jerusalem at the Feast of Taber- nacles (John vif. 1-14), but in all probability before; "our Lord leaving His followers to make that sudden visit. Ver. T. These things. The events related in the last cha])tei'. This opposes the view that the mission of the Seventy preceded the rejection in the Samaritan village. — Other seventy, or, ' sev- entv others,' either in addition to the Twelve, or to the messengers spoken of in chap. ix. 52. The former is more probable from the similarity of the instruction given to both. The number sev- enty may have had reference to the elders of Is- Ru ns at Capern rael (Exod. xxiv. i; Num. xi. 16), as the number twehc'e to the tribes. Some ancient authorities read 'seventy-two' both here and in ver. 17. Probably from a desire to conform the number to that of the Jewish Sanhedrin. — Two and two before his face, etc. The chief purpose was not to train theni, as in the case of the Twelve, but actually to prepare the people in these places for His coming. The whole was a final appeal, and also a preparation for the final entry into Jerusa- lem. That nur Lord should follow and actually visit thirty -jii'e places is not remarkable, in view of His great and constant activity. Ver. 2. See on Matt. ix. 37, where the same thought precedes the sending out of the Twelve. — Send forth. Literally 'cast forth,' implying urgency. Ver. 3. Go your ways. This, too, implies ur- gency. The Seventy are not forbidden to go to the Gentiles and Samaritans (Matt. x. 5). Possibly they did visit the latter ; and besides their route was made known to them in advance, which was not the case when the Twelve were sent out. Ver. 4. Salute no man by the way. Peculiar to this discourse. It simply expresses the urgencv of their errand, since such salutations in the East would involve great loss of time. Ver. 5. The previous inquiry (Matt. x. 11), is not mentioned here. Ver. 6. A son of peace, i. e., one ' worthy,' one whose heart was ready to receive the mes- sage of peace they brought. — Upon him, or, ' it,' as in E. V. The original may refer either to the man or the house, the former is the more natural sense. Ver. 7. In that house, i. e., in the house where they had been received. — Such things as they give. Lit. 'the things from them,' sharing what they have. There is not the slightest reference to eating heathen dishes (as in i Cor. x. 27), for they were not sent among the heathen. — Go not from house to house, /. e., in search of ease and better entertainment, or for gossip's sake. Ver. 9. Heal the sick. A less ex- tended commission than that of Matt. X. 8. — The kingdom of God is come nigh unto you. This in- dicates a later mes- sage than Matt. X. 7. Vers. 10, II. In case of rejection, tlie Seventy were bidden, even more distinctly than the Twelve (Matt. x. 14), to renounce by symbolical act, all intercourse and re- sponsibility. — But know this, despite your rejection, the kingdom of God is come nigh. This word of love (ver. 9) becomes now a word of warning and of future judg- ment. How often men thus transform God's blessings into a curse for themselves ! Ver. 12 See on Matt. x. 15. Vers. 13-15. See Matt. xi. 21-23. The con- nection here is different. It is highly probable that our Lord uttered such words twice. In this case these towns furnished an example of the re- jection spoken of in vers. 10, 11. This was His solemn farewell of these favored places, and the connection implies that they had already rejected Him and been forsaken bv Him. The accom- panying cut shows the utter desolation at the probable site of Capernaum. Even the locality is disputed. The view that these awful woes were uttered at a distance from the places them- selves, furnishes new proof how heavily this judg- ment lay on the heart of Jesus. Ver. 16. See on Matt. x. 40. Here the connec- tion of thought is : woes on the Galilean cities which had rejected our Lord, would fall on those also that would reject the Seventy. The verse states a principle of general validity, and forms a solemn conclusion. Ver. 17. The Return of the Seventy. — Re- turned with joy. They were probably not absent long. It is unlikely, though not impossible, that Chap. X. 1-24] THE GOSPEL ACCORDING TO LUKE. 411 they all returned at the same time and place, un- less a time and place of rendezvous had been pre- viously appointed. The Evangelist gives a sum- mary account. How much of permanent good they accomplished we are not told, but in labors of healing they must have had great success ; hence their 'joy,' and their language : Even the demons are subject to us in thy name. This power had not been expressly given to them, as to the Twelve (chap. ix. i), and they rejoice that their success exceeded the promise. Other successes are only implied ; this point is brought prominently for- ward by the Evangelist. Ver. iS. I was beholding, /. c, while you were thus exercising power over demons. Of course the vision was a spiritual -one. — Satan, the personal prince of darkness. — Fall as lightning, /. e., suddenly. — From heaven. This seems to be figurative, implying the pride and height of Satan's power. The thought is, I saw your tri- umph over Satan's servants, and in this a token of his fall, of complete victory to be finally achieved through such works of faith and cour- age in my name. If the verse did not stand in this connection we might perhaps refer it to some remote point of time, such as the victory over Satan in the wilderness, or the original fall of Satan. The tense used in the Greek does not, however, indicate any such point of time, but a period. Every explanation must accept much that is figurative and poetic in the verse, but the one we adopt is open to the fewest difficulties. The objection that the success of the Seventy was an insufficient ground for such declaration de- preciates their success. They had surpassed, through their courage and faith, the promised power. He, to whom the secrets of the world of spirits lie open, saw in this more than a tempo- rary success ; it was to Him the token of final triumph. The human agents in bringing in that triumph, have a conflict which is not with flesh and blood (Eph. vi. 12). Ver. 19. I have given. The correct reading expresses an abiding fact. The Lord augments by a new promise the joy He has just confirmed. — Authority, delegated power here. — To tread on serpents and scorpions. The promise is doubt- less literal, so far as necessary to manifest higher spiritual power. In view of the connection we must accept an allusion to Gen. iii. 15: 'bruise the head of the serpent,' and perhaps to Ps. xci. 13 also. — Over all the power of the enemy, ;. e., Satan. What precedes also, as the original indi- cates, belongs to 'the power of the enemy.' — In any wise injure you, though apparent hurt may come. Ver. 20. Rejoice not in this. This is an ab- solute prohibition of rejoicing solely in the power spoken of. The power is great, and joy in such delegated power is dangerous, may be joined with pride and self-seeking. Besides the power over evil is a negative blessing, and does not furnish so proper a ground of joy as the positive blessings of God's infinite mercy and goodness. — But re- joice. Here there is no such danger. — That your names are written in heaven. The figure is not uncommon in the Scriptures (Ex. xxxii. 32, 33 ; Mai. iii. 16; Rev. iii, 5, etc.). The common read- ing points to a single past act : ' were written ; ' but the better established one refers to the con- tinued place which these names have in the book of life: 'have been and are written.' God's spiritual blessing is personal and permanent. The ground of the commanded joy is not our power, delegated as it is, but God's mercy and love in Christ He will rejoice most, and most properly, who finds the sole ground there. Ver. 21. In that hour. This definite mark of time joins this utterance of our Lord (vers. 21, 22) with the return of the Seventy. — Joyed. A strong word, applied to our Lord only here. The one hour of joy was in sympathy with His faith- ful preachers. — In the Holy Spirit. This is the sense, according to the best authorities. The ex- pression is indeed unusual. We have here a re- markable grouping of the Three Persons of the Trinity. — I thank thee, etc. See on Matt. xi. 25-27, where the same expressions occur in a dif- ferent connection. Our Lord probably uttered these weighty words on both occasions. In Mat- thew, moreover, they form a confession, here a ground of rejoicing in connection with the triumph of the ' babes.' The language reminds us of the profound passages in the Gospel of John. The important truth respecting our Lord's relation to. the Father, here set forth, underlies all the Gos- pels.— These things. In this connection all that is implied in the phrase : ' that your names are written in heaven.' Ver. 22. Some older manuscripts and ver- sions insert : ' And turning to the disciples He said.' This would give what follows the charac- ter of a direct address. In ver. 23 the same form occurs, but 'privately' is added. The statements of verses 21, 22, very appropriate in their con- nection with the successful preaching of the Sev- enty. In this success our Lord rejoiced, for in it He saw the future glory of God to be manifested in the revelation of the mysteries of the kingdom of heaven to those of childlike spirit. ' The fu- ture conquest of the world by Jesus and His disciples rests on the relation which He sustains to God, and with which He identifies His people. The perfect knowledge of God is, in the end, the sceptre of the universe.' (Godet.) Ver. 23. Privately. Observe ' here the grad- ual narrowing of the circle to which our Lord addresses Himself (Alford). See notes on the similar saying in Matt. .xiii. 16, 17. The oc- casion and connection are different there, but just such a beatitude would be likely to be re- peated at important points in the training of the disciples. Ver. 24. And kings. Peculiar to Luke: Such persons as David, Solomon, and Hezekiah, some of whom were both prophets and kings. Comp. Gen. xlix. 18, and the last words of David, a royal prophecy of Christ, 2 Sam. xxiii. 1-5, especially the close : ' For this is all my salvation, and all my desire, although He make it not to grow.' The blessing was not in what the disciples obtained, but in what they saw. The true knowledge of God the Father, and of Jesus Christ His Son, was the pledge of all other blessings. 412 THE GOSPEL ACCORDING TO LUKE. [Chap. X. 25-37. Chapter X. 25-37. The Question of a Lazuyer, and its Anszver : the Parable of the Good Samaritajt. 2; " A ND, behold, a certain * lawyer stood up, and tempted ^ «Comp. Matt. ■L\. him, savins:, Master, what shall I do to inherit eternal xxii. 34-39; ' -^ ° . Markx. 17- ''6 life .^ He 2 said unto him, What is written in the law.? how '9- _ 0 See Matt. 27 readest thou.? And he answering said, ''Thou shalt love the ^ g'^'^l?- . Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and '^thy neighbour as ^LEv.xix.is. 28 thyself. And he said unto him. Thou hast answered right : 20 *this do, and thou shalt live. But he, -^willing ^ to justify him- ^ Lev. xviii. y ' •'^ 5 ; Rom. X. 30 self, said unto Jesus, And who is my neighbour.? And Jesus 5;^^7Matt. answering"* said, A certain man ^went^ down from Jerusalem -^ ^hap. xvi. to Jericho, and ''fell ^ among thieves,'^ which stripped him of his '^ ^Jiir''3''i'^t^' raiment, and wounded him^ and departed, leaving him half ;, colifp.josh. 31 dead. And by chance there came down a certain priest^ that ""'•'" way ; and when he saw him, he passed by on the other side. 32 And likewise a Levite,^° when he was at the place, came^^ and 33 looked on him}^ and passed by on the other side. But a certain 'Samaritan, as he journeyed, came where he was ; and when he / seechap.ix 34 saw him, he had compassion on Jiim}^ And went ^^ to him, and bound up his wounds, pouring in ^^ oil and wine, and set ^^ him on his own beast, and brought him to an inn, and took care of 35 him. And on the morrow when he departed, ^''^ he took out two * pence, and gave them to the host, and said unto him,^^ Take k Matt. xvUi care of him : and whatsoever thou spendest more, when I come 36 again, I ^^ will repay thee. Which now ^^^ of these three, think- est thou, was ^^ neighbour unto him that fell among thieves .? ' 37 And he said. He that shewed mercy on hira. Then^^ said Jesus unto him. Go, and do thou likewise. ^ or trying ^ And he ^ wishing * making reply ^ was going ® he fell ' robbers * who both stripped him and beat him ^ a certain priest was going down ^'^ in like manner a Levite also " came to the place {accordhig to the best authorities) ^^ saw him ^^ was moved with compassion ^* came ^^ on the7n 1® he set ^■^ the best authorities ojiiit when he departed ^* omit unto him i^ I, when I come back again, ^^ ttie best authorities omit now -^ became ^^ And This incident, peculiar to Luke, must be dis- of the same occurrence (comp. chap, xviii. i8- tinguished from a later one, mentioned by Mat- 23). The fact that the same question was put on thew, Mark, and Luke, namely, that of the rich two different occasions by two different persons, young ruler whom Jesus loved. A similar ques- eliciting in each case the same reply, shows that tion was put in that case, receiving at first a in cases where two Evangelists narrate similar similar answer. But otherwise the occurrences occurrences or sayings in different connections, differ, especially in the second question put to both may be strictly accurate (see instances in our Lord and in His reply. It is impossible to the last section). The time and place of this in- suppose that Luke gives two different accounts cident are uncertain ; but it probably occurred Chap. X. 25-37.] THE GOSPEL ACCORDING TO LUKE. 413 not long after the mission of the Seventy, between the Feast of Tabernacles and that of the Dedica- tion, somewhere between Jerusalem and Perea. Ver. 25. A certain lawyer. A kind of scribe whose business it was to teach the law. — And tempted, or, ' trying,' him. This implies a cold, self-righteous spirit, rather than a hostile one. He probably wished to see whether our Lord would teach anything in conflict with the law of Moses, or simply whether He could teach him anything new. The two states of mind are not very far removed from each other : Pharisaism, in its self -righteousness, may present either a con- ceit of orthodoxy or self-conceit. — Master, what shall I do ? He doubtless expected in reply the mention of some new thing, or at least some great thing. Ver. 26. In the law. These words are em- phatic ; as if our Lord would say, the answer to your question is in the law you teach. — How readest thou T This form was used by the Rab- bins to call out a quotation from Scripture. ' How ' means ' to what purport.' Ver. 27. This answer of the lawyer showed intelligence ; he gives the sum of the whole law. But his knowledge of the law exceeded his self- knowledge. In fact he shows, by adding from Lev. xix. 1 8 : and thy neighbor as thyself, that he had some conception of our Lord's teachings. For in addition to Deut. vi. 5, which he quotes first, the Jews had written upon the phylacteries and recited night and morning, not this passage, but Deut. xi. 13, etc. Hence it is incorrect to suppose that our Lord pointed to the man's phy- lactery, when He said : ' How readest thou.' Ver. 28. This do and thou shalt live. True in all cases : any one who can and does love God and his neighbor thus, has already begun to live, has an earnest of eternal life. The parable which follows is but an explanation of how much is meant by ' this.' But the next verse shows that the lawyer understood our Lord to imply that he had not thus done. As the failure is uni- versal, the all-important question is. Who will enable us to do this .' This question is not an- swered by the parable which follows. Like the .Sermon on the Mount, it is an exposition of the laiu and a p7'eparation for the gospel, Imt not the gospel itself. — In John vi. 29, our Lord answers a similar question by speaking of faith, but this lawyer was not prepared for that. He must be first taught his failure by an -explanation of the requirements of the law. Ver. 29. But he, wishing to justify himself, to declare himself righteous, over against the im- plied charge. He would defend himself by claim- ing that he had fulfilled the command in the sense which the Jews attached to the term ' neighbor ' — a very narrow one, excluding Sa- maritans and Gentiles. — Who is my neighbor ■? This implies : ' I have fulfilled the requirement according to our view of the meaning, do you in- terpret it differently ? ' The question did not in- volve direct hostility, but a half-awakened con- science and some willingness totbe instructed, though a self-righteous desire ' to get out of the difficulty ' was the leading motive. — Some think that he intended to ask this question from the first, and that 'wishing to justify himself means to justify his putting a question which had received so simple an answer : as if he would say : my question is not yet answered, the main point is, ' who is my neighbor.' But this supposes too much. Ver. 30. Making reply. Lit., 'taking up,' i. e., making his question the basis of an extended re- ply. — A certain man. A Jew is meant ; but this is not made prominent, since the main lesson of the parable is not love to enemies, but love to man as such, humanity, philanthropy. — Was going down from Jerusalem to Jericho. The journey was literally ' down,' but it was usual to speak of ' going up ' to Jerusalem, the capital city. Tht distance was about one hundred and fifty Roman stadia, or seventeen English miles. The incidents of the story are all probable, as is usual in our Lord's parables. The place where the parable was uttered may have been quite near the region between Jerusalem and Jericho. Certainly it was not in Galilee or Samaria, but in Judea or Perea — and the latter bordered on Jer- icho.— Fell among robbers, not 'thieves,' but highway robbers, who were numerous in that vicinity. The road lay through a wilderness. According to Jerome, it was called the red or bloody way, and in his time a Roman fort and garrison were needed there, for the protection of travellers. This man is represented as being literally surrounded by such robbers, who both stripped him, i. e., of everything he had, and beat him, probably in consequence of his resist- ance. — Leaving him half dead. Without con- cern as to his condition, which is placed last to show his need of speedy help. Ver. 31. By chance. In the language of com- mon life. As a fact, most opportunities of doing good come as it were ' by chance,' though provi- dentially ordered of God. — A certain priest was going, etc. The naturalness of the parable is remarkable. Jericho was a priestly city, and the priests would go to and from Jerusalem to per- form their duties in the order of their courses. The case is more pointed, if this one is regarded as coming from priestly duty in the house of God. — He passed by on the other side. Did not even stop to examine the man's condition. In the priest's case, pride seems prominent. In thus acting he disobeyed the spirit, though not the letter of the Mosaic law (Exod. xxiii. 4, 5 ; Deut. xxii. 1-4 ; Is. Iviii. 7). Ver. 32. In like manner a Levite also. An inferior minister of the law, engaged in the ser- vice of the temple. — Came to the place, etc. The nearest English equivalent for both the Levite's office and conduct would probably be found in the word ' beadle.' Ver. 33. A certain Samaritan. The choice of a Samaritan to represent this character shows that the wounded man was a Jew, but this is a secondary thought. The Samaritans were Gen- tiles by extraction, but with the Pentateuch in their possession. — He was moved with compas- sion. From this feeling all the subsequent ac- tions flow. The first step in becoming ' good Samaritans,' is to obtain this feeling. But law, good resolutions, beautiful moral examples, and the whole array of human contrivances fail to create it. It is learned from Christ. — ' Mark the beautiful climax. First the compassionate heart, then the helping hand, next the ready foot, finally the true-hearted charge.' Van Oosterzee. Ver. 34. Pouring on them oil and wine. The usual remedies for wounds in the East. — On his own beast. So that he walked himself. True philanthropy involves self-sacrifice. — An inn. Evidently an inn, in our sense of the word, and not a caravanserai. THE GOSPEL ACCORDING TO LUKE. [Chap. X. 25-42. has perfectly set forth the character of the Good Samaritan. The best example of what we call ' humanity ' must necessarily be found in ' the Son of man.' The love of Christ is both the type and the source of this love to our neighbor. This truth has led to an allegorical interpretation of the parable. This interpretation, which has been a favorite from the early centuries, is sug- gestive and in accordance with revealed truth, though probably not the truth our Lord reveals here. According to this view, the traveller rep- resents the race of Adam going from the heavenly city (Jerusalem) to the accursed one (Jericho; Josh. vi. 26) ; the robbers, Satan and his agents ; the state of the traveller, our lost and helpless condition by nature, 'half-dead' (being sometimes urged against the doctrine of human inability) ; the priest and Levite, the inefficacy of the law and sacrifice to help us ; the Good Samaritan, our Lord, to whom the Jews had just said (John viii. 48) : ' Say we not well that thou art a Samaritan, and hast a devil ; ' the charge to the inn-keeper, the charge to His ministers, the promised return, the Second Advent. Some go further and make the inn represent the Church ; the two denarii, the two sacraments, etc. Such analogies are not in- terpretations. — Finally, this parable refers to love of man as man, not Christian love of the brethren. A zeal for the latter, which overlooks the former, becomes Pharisaical. The parable, moreover, represents the humanity as exercised by one in actual doctrinal error, and the inhumanity by those \\\iO were nearer the truth, orthodox Jews. Our Lord could not mean to show how good deeds resulted from holding error and bad deeds from holding the truth ; though such an inferenc6 is fre- quently forced on the passage. The Samaritan is brought in, not because of his theological' views, but because he belonged to a race despised and hated by the Jews, so as to give point to a lesson meant for a Jew. At the same time our Lord does show us that one in speculative error may be practically philanthropic, and those holding proper religious theories may be really inhuman. The former is certainly the better man. 414 Ver. 35. He took out. Vivid narration. — Two pence. Roman detiarii. The value of the ' dena- rius ' has been variously estimated, from seven and a half to eight and a half pence English (fifteen to seventeen cents). The sum was sufficient to meet the man's necessities for some days at least. — I. This is emphatic. — When I come back again. It has been inferred from this that the Samaritan was a travelling merchant, who would soon return. Ver. 36. Which became neighbor to him that fell among the robbers T The original implies a permanent condition ; the result of what had been done. Our Lord takes the matter out of the reach of previous circumstances of nationality and religion, and compels a reply on the ground of what had been done. Further, the lawyer had asked ' Who is my neighbor,' /. e., whom I should love. A direct counter-question would have been : Whom did the Samaritan regard as his neighbor ? But our Lord inverts the ques- tion, because the relation of ' neighbor ' is a mu- tual one, and also, because He wished to hold up the active duty of the despised Samaritan. Ver. 37. He that shewed mercy on him. The conclusion is irresistible, but the lawyer does not call him 'the Samaritan.' — Go, and do thou like- wise. The lawyer was taught how one really becomes the neighbor of another, namely, by active love, irrespective of nationality or religion. His question, ' who is my neighbor,' was an- swered : He to whom you ought thus to show mercy in order to become his neighbor, is your neiglibor, The question is answered once for all. All are our neighbors, when we have thus learned what ive owe to ?nan as mc7i. The main lesson of the parable is one of phi- lanthropy manifesting itself in humane, self-sacri- ficing acts, to all in need, irrespective of all other human distinctions. All through the Christian centuries, this lesson has been becoming more and more prominent ; but has never of itself made men philanthropic. He who taught the lesson can and does give strength to put it into practice. In the highest sense our Lord alone Chapter X. 38-42. Our Lord in the House of Martha and Mary. 38 XT OW it came to pass, as they went, that^ he entered into a -i- ^ certain village : and a certain woman named " Martha 39 * received him into her house. And she had a sister called " Mary, which 2 also "^ sat ^ at Jesus' ^ feet, and heard his word. 40 But Martha was cumbered ^ about much serving, and came to him, and said, Lord, dost thou not care that my sister hath ^ left me to serve alone } bid her therefore that she help me. 41 And Jesus' answered and said unto her, Martha, Martha, thou 42 "^art careful s and troubled about many things : But *one thing ^ Now as they journeyed {according to the best authorities) ^ who 3 sat down « the best authorities read the Lord's s harassed ^ ^;,;// hath ^ the best authorities read ih^ Lord * anxious a John xi. i, 19, 20 ; xii. 2, 3- b Chap. xix. 6; Acts xvii. 7 ; James ii. c Chap. viii. 35 ; comp. Acts xxii. 3. li Chap. xii. II ; see Matt. vi. 25; comp. I Cor. vii. 32-34- e Ps. xxvii. 4 ; John vi. 27. Chap. X. 38-42.] THE GOSPEL ACCORDING TO LUKE. 415 is needful ;^ and ^^ Mary hath chosen •'^ that ^^ good part, which -^p^-^^'-s- shall not be taken away from her. ^ but there is need of one thing 11 the ^•^ i/tc best authorities read for Circumstances. There can be little doubt that the persons here spoken of were the sisters of Lazarus, that the place was Betiiany, and the time near the feast of Dedication. The two per- sons have not only the same names but the same characters, as the two sisters described in John xi., xii. It is no objection that so well known a person as Lazarus is not mentioned. Against placing the incident at Bethany, it has been urged that Luke represents it as taking place on a jour- ney from Galilee to Jerusalem, and before Jericho was reached (chap, xviii. 35). But from John's Gospel, which tells us that these sisters lived in Bethany (John xi. i), we also learn that about this time our Lord visited Jerusalem (at the feast of Dedication). Bethany was near to Jeru- .salem (about an hour's walk), and a frequent place of resort for our Lord ; doubtless this fam- ily often received Him there. Ver. 38. As they journeyed. During the great journey from Galilee to Jerusalem, spoken of in this part of the Gospel. — A certain village. Luke does not say Bethany. The name is far more familiar to us than it would have been to Theophilus. — Martha. The name means ' lady,' answering to the Greek word used in 2 John i. 5. — Into her house. She was probably the elder sister, and hence the hostess. There is no proof that she was a widow, or the wife of Simon the leper (see Matt. xxvi. 6). In this first mention of her, as receiving our Lord, doubtless with great joy, we have an intimation of her character. Ver. 39. Mary. The woman, whose subse- quent act of love was promised a memory as wide as the spread of the gospel (Matt. xxvi. 13). — Sat down at the Lord's feet. Not as He re- clined at table, for the meal was not yet ready, but as a willing disciple. Ver. 40. But Martha was harassed about much serving. This was an honored guest, and Martha did what most women of her character do in such circumstances, bustled to prepare an entertainment, overdoing the matter, no doubt. The application of this incident to spiritual things, made afterwards by our Lord, involves no figure. Bustling people are bustling in religion just as they are in the kitchen or work-shop. — Came to him. Probably from another room, since Luke uses a word which implies sudden appearance. — Lord, dost thou not care. She takes it for granted that as soon as the case is stated, the Lord will send Mary to help her. Busy, restless Christians are constantly thinking that the Lord approves their conduct more than that of the quieter class : they are perfectly conscientious in disturbing those who sit as pupils at the Lord's feet. — Left me to serve alone. This suggests that Mary had been help- ing her sister, but felt that she could use the time more profitably. Ver. 41. Martha, Martha. The repetition in- dicates reproof, but the tone is still one of affec- tion. — Thou art anxious and troubled. The first word refers more to internal anxiety, the second to the external bustle; both together describe the habit of such a character. — About many things. This may have been suggested by Mar- tha's wish to present a variety on her table ; our Lord hinting that a simpler preparation was all that was needful. But this is not the meaning of the passage, which, as the next verse shows, re- fers to spiritual things. Yet the bustling about the many things in the kitchen was but a sign of the bustling about many things in her religious life. Ver. 42. But there is need of one thing. A few authorities omit : ' and troubled about many things ' and this clause also ; a number of others read here : ' of few things, or of one.' We varv the order from that of the E. V., since ' but one thing,' etc., is usually wrongly taken to mean : ' only one thing.' The contrast with the preced- ing verse shows that this clause means : one thing is needful as the proper object of the anx- iety and carefulness which we mav manifest in receiving the Lord. A reference to one dish is trivial. — For Mary hath chosen the good part, etc. Mary's choice proved what the ' one thing ' was, and that anxiety about the ' many ' others was unnecessary. ' The good part ' chosen by her, in receiving the Saviour, was : undivided de- votion to His word, the feeding on the bread of life by faith, which cometh by hearing. In the highest sense, the good part is the spiritual recep- tion of Clirist Himself, in contrast with all bust- ling works, excited defences of the truth, and over zealousness for what is external in any and every form. — Which, 'of such a kind as.' — Shall not be taken away. The possession of this ' part ' is eternal. Both of these women loved the Saviour ; Martha is not the type of a worldly woman, nor is the ' one thing ' conversion. They represent two classes of Christians, which have always been found in the Church. But our Lord's judgment in regard to the two classes is often reversed. The two mistakes are: (i) .Slighting proper Christian work, under the thought of sit- ting at Jesus' feet. But doing good is sitting at His feet. He rebukes only the ozierdoing of what is good at tite expense of what is better. Mary, in her love, made no such mistake. For when the crisis drew near, it was of her that the Lord said : ' She hath wrought a good work upon me ' (Matt. xxvi. 10). (2) A more common mistake is that of supposing that those of quieter, more contemplative temper, are not doing their duty, are casting reproach on their Christian character, because they do not bustle through the many prevalent methods of church activity. This is Martha's mistake (ver. 40). Bustling philan- thropy should note that this story follows the parable of the good Samaritan. 4l6 THE GOSPEL ACCORDING TO LUKE. [Chap. XL 1-13. Chapter XI. 1-13. Our Lord Teaches His Disciples to Pray. 1 A ND it came to pass, that, as he was praying in a certain l\^ place, when he ceased, one of his disciples said unto him. 2 Lord, teach us to pray, as ^ John also taught his disciples. And he said unto them, "When ye pray, say ,2 Our Father which art " ^^^.^' ^' in heaven. Hallowed be thy name. Thy kingdom come. Thy 3 will be done, as in heaven, so in earth. Give us *day by day * ActsxvH. n. 4 our daily bread. And forgive us our sins ; for we also forgive ''every one that is indebted to us. And lead us not into temp- <■ chap. xm.4. 5 tation ; but deliver us from evil.^ And he said unto them, Which of you shall have a friend, and shall go unto him "^ at '^ ^^^"■'^ "'»• midnight, and say unto ^ him, Friend, lend me three loaves ; 6 For a friend of mind in his journey is come to me,^ and I have 7 nothing to set before him ? And he from within shall answer and say, Trouble me not : the door is now shut, and my chil- 8 dren are with me in bed ; I cannot rise and give thee. I say unto you. Though he will not rise and give him, « because he is ^ ^^™P;fft^P" his friend, yet because of his importunity he will rise^ and give 9 him as many as he needeth. And I say unto you, -^Ask, and/MATT. vii. it shall be given you ; seek, and ye shall find ; knock, and it 10 shall be opened unto you. For every one that asketh receiv- eth ; and he that seeketh findeth ; and to him that knocketh it 1 1 shall be opened. If a son shall ask bread of any of you that is a father, will he^ give him a stone .-' or if /w ask " a fish, will 12 he ^ for a fish give him a serpent ? Or if he shall ask an egg, 13 will he offer ^ him a scorpion .'' ^ If ye then, being evil, know ^- comp.chap. T 1 M 1 1 xviii. 7, 8. how to give good gifts unto your children.; how much more shall your heavenly Father give the Holy Spirit to them that ask him ? ^ even as 2 T/ie best authorities give this form of the prayer : Father, Hallowed be thy name. Thy kingdom come. Give us day by day our daily bread. And forgive us our sins ; for we ourselves also forgive every one that is indebted to us. And lead us not into temptation. 3 to * is come to me from a journey ^ arise ^ And of which of you that is a father shall his son ask a loaf, and he '' omit if he ask ^ and he ^ give The time and place of the following incident wont to pray in mountains, hence the conjecture are indefinite, but it cannot be a part of the Ser- as to the Mount of Olives. — Even as John also mon on the Mount, put out of its place. A defi- taught (was wont to teach) his disciples. We nite occasion is stated in ver. i, and vers. 5-8 are learn of this habit, in itself a very probable one, not found anywhere else. The allusion to John from this remark alone. the Baptist (implying his death) points to a later Vers. 2-4. When ye pray, say. That this is not date than that of the Sermon on the Mount. The a positive comniand to repeat the words of the place may have been in the neighborhood of Lord's prayer whenever we pray, is evident from Bethany, possibly on the Mount of Olives. the briefer form here recorded. These were the Ver. I. In a lertain place. Our Lord was words of our Lord on a second occasion, when Chap. XI. 1-36.] THE GOSPEL ACCORDING TO LUKE. 417 the substance (not the exact form) of the prayer was repeated. For the form, see the foot-note to text. Luke wrote after Christianity had made considerable progress ; the twofold form indicates that in his day the Lord's Prayer was not yet in universal use as a form of prayer. It is impos- sible to say how early the liturgical use of it began. If our Lord gave but one form, the briefer one was probably enlarged into the longer one ; but it is almost certain that both were given. Ver. 3. This verse may be thus more exactly translated : * our sufficient (or needful) bread give us for the day.' Ver. 4. For we ourselves also forgive, ' this is our own practice.' More strongly expressed than in Matthew. — Every one that is indebted to us. We cannot forgive 'sins,' as such, that be- longs to God ; but only as obligations from man to man represented by the commercial phrase ' indebted.' Ver. 5. Which of you shall have 1 The ques- tion is : what will happen in these supposed cir- cumstances. The argument of this parable is ; ' If selfish man can be won by prayer and impor- tunity to give,' ' much more certainly shall the boimtiful l^ordi bestow ' (Trench). The purpose is, as in the similar parable of the unjust judge (chap, xviii. 1-8), not only to enjoin and encour- age persevering prayer, but to declare the cer- tainty that prayer will be heard (vers. 9-13). — Three loaves. One for the traveller, one for him- self, to eat with his guest, and one that there might be abundance. Allegorical interpretations abound, but must be accepted with caution. A reference to the Bread of Life is most prob- able. Ver. 6. From a journey. At night, when it was pleasanter to travel in a hot country. The request here is for another, hence the parable il- lustrates intercessoiy prayer ; yet one of the loaves is for him who asks. The hungry travel- ler coming at night to one who, cannot satisfy him may represent the awaking of spiritual hun- ger in the soul, but such an interpretation cannot be insisted upon. Ver. 7. Trouble me not. The half-vexed tone is true to nature. The one asked is selfish, and his reluctance is real. But God's reluctance is apparent only, and even this appearance arises from reasons which work for our best good. This contrast is borne out by ver. 13. — The door is now shut. Barred too, as the original implies. — My children are with me in bed, having gone to bed and femaining there. — I cannot, i. e., 'will not,' because of the trouble of unbarring the door, and the danger of disturbing the children, whose repose is more to him than his friend's re- quest. — The father is naturally introduced, and represents, better than the mother, in such a parable, the heavenly Father we should impor- tune. Ver. 8. Importunity, lit., ' shamelessness.' The persistent knocking and asking, unshamed by re- fusal, not ashamed to endure, is thus brought out. Vers. 9, 10. See on Matt. vii. 7, 8. But the words are not taken from that discourse : they apply the lesson of the parable, namely, that God will, even when He seems to delay, hear and an- swer prayer. The law of His kingdom is here laid down in literal terms. Vers. 11-13. See on Matt. vii. 9-1 1. The construction is simpler here, and ver. 12 is pecu- liar to Luke, but a .repetition of the previous thought. — Scorpion. Another hurtful gift. — Your Scorpion. heavenly Father (ver. 13), lit, ' Father from heaven,' implying His coming down to us with His blessings. Opposed to the useless and hurt- ful things which earthly parents will not give to their children asking for food, is the Holy Spirit. From the conduct of these parents our Lord de- duces the certainty that our Heavenly Father will bestow this highest, best gift upon His ask- ing children. — As this is equivalent to ' good things ' (Matt. vii. 11), we may infer that all that is good for us is in a certain sense included in this one gift ; for whatever we receive is only blessed as it is sanctified by the Holy Spirit's in- fluence in us. This is better than to find here the lesson, that we may expect tmconditional an- swers to prayers for spiritual gifts, only condi- tional answers to other petitions. It is difficult to discriminate in this way between what is spir- ,itual and what is not ; and petitions for the former might also be prompted by selfishness. In all cases we must submit to our Father's wis- dom the question of what is good. Else we may totally misunderstand His best gifts, deeming the loaf He gives a stone, the fish a serpent, and the egg a scorpion. Misused as well as misunder- stood, His gifts may become what we have deemed them. Chapter XI, 14-36. Our Lord accused of casting out Demons by Beelzebub ; a Sign from Heaven demanded ; the Stibsequent Discourse. "14 " A ND he was casting out a devil, and it was dumb.^ And "■ matt.xU. ' j \ ° ' 22, 24; comp. -tA. it came to pass, when the devil ^ was gone out, the dumb ^ ^**"- '''• ^^ 1 a dumb demon (according to ike best authorities) VOL. I. 27 - "^ demon ^ dumb man 4l8 THE GOSPEL ACCORDING TO LUKE. [Chap. XL 14-36. 15 spake ; and the people wondered.** But some of them said, He casteth out devils through Beelzebub ^ the chief of the devils.^ ^ slfMlu/' 16 And others, * tempting him, '^ sought of him a sign from heaven, ver.^29^'""^ 17 <*But he, knowing their thoughts, said unto them. Every king- '^^^-''^T* '"'' dom divided against itself is brought to desolation ; and a house 23-^7^ "'' 18 divided against a house falleth. If Satan also be '^ divided against himself, how shall his kingdom stand .-* because ye say 19 that I cast out devils^ through^ Beelzebub.^ And if I by Beel- zebub ^ cast out devils,^ by whom do your sons cast tJiem out .'' 20 therefore shall they ^^ be your judges. But if I *with the finger ^ Exod. viii of God ^^ cast out devils, no doubt ^^ the kingdom of God is 21 come upon you. •'^When a ^^ strong man armed keepeth his/Prov. xi. 16. 22 ^ palace,^* his goods are in peace : But when a stronger than g See Matt. he shall ^^ come upon him, and overcome him, he taketh from him ''all his ^^ armour wherein he trusted, and divideth his -% Eph. vi. n. 13. 2% spoils. * He that is not with me is against me: and he that ^ Matt. xii. 30; ^ >■ . . comp. chap. 24 gathereth not with me scattereth. * When the unclean spirit ^^ , '?=; 50. .. ~ o 1 ^ Matt. xii. is gone out of a man, he walketh ^^ through dry places, seeking 43-45- rest ; and finding none, he saith, I will return ^^ unto my house 25 whence I came out. And when he cometh,^'' he findeth it 26 swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself ; and they enter in, and dwell there : and the last state of that man is ^^ worse than the first. 27 Audit came to pass, as he spake ^^ these things, ^ a certain /chap.xii. 13. woman of the company ^^ "' lifted up her voice, and said unto m Acts h. 14; XIV. 1 1 i XXll* him, "^ Blessed is the womb that bare thee, and the paps ^* which 22. n Comp. 2 28 thou hast sucked.^^ But he said. Yea, rather, blessed «;r they chron. ix.7. ■' o Chap. viu. " that hear the word of God, and ^ keep it. ?'• '^ p L,ev. XXU.31. 29 And when the people ^^ were gathered ^" thick together, he began to say, 1 This ^^ is an evil generation : '' they seek ^^ a ? matt. xH. sign; and there shall no sign be given it, but the sign of ^- Comp. ver 30 Jonas ^° the prophet.^^ For as ^^ Jonas ^^ was ^^ a sign unto the Ninevites, so shall also the Son of man be to this generation. 31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them : for she came from * multitudes marvelled ^ or Beelzebul ^ By {or in) Beelzebul the prince of the demons he casteth out the de- mons ''is 8 tiig demons ^ by, or in 10 they therefore shall " by the finger of God I ^^ ^]^^^ ^^ the " guardeth his own court ^^ hath ^^ his whole ^■^ the unclean spirit when he {or it) is passeth 1^ turn back 20 jg come 21 becometh ^^ said 23 out of the multitude 24 breasts 2* didst suck 26 multitudes 27 gathering 28 thg best authorities read This generation 29 j^ seeketh 8° Jonah 21 the best authorities omit the prophet ^2 gyen as ^s became 16. Chap. XI. 14-36.] THE GOSPEL ACCORDING TO LUKE. 419 the utmost parts ^^ of the earth to hear the wisdom of Solomon ; 32 and, behold, a greater ^^ than Solomon is here. The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it : for they repented at the preaching of Jo- nas ; ^^ and, behold, a greater ^^ than Jonas ^° is here. 33 "No man, when he hath lighted a candle,^^ putteth it in a ^ % chap secret place,^^ neither under a^^ bushel, but on a'^*^ candlestick,^^ 34 that they which "^^ come in may see the light. ' The light ^^' of ^ f^^Jj^" "'• the body is the ^^ eye : therefore when thine eye is single, thy whole body also is full of l^ht ; but when thi7ie eye *^ is evil, thy 35 body also is full of darkness. Take heed ^^ therefore, that*"* the 36 light which is in thee be not darkness. If thy whole body therefore de full of light, having no part dark, the whole *^ shall be full of light, as when the bright shining of a candle ^'^ doth give thee light. ^'^ from the ends ^^ more ^^ lamp ^"^ cellar ^^ the 39 lamp stand ^° who *^ thine *2 /^ 43 See •*^ the lamp with its bright shining ^* whether 40 who « it Chronology. The miracle and discourses here recorded are probably identical with those narrated in Matt. xii. 22-45 ' Mark iii. 23-30. Some have supposed that Luke gives the exact position, and not the other two Evangelists. But it is more difficult to reconcile the accounts on this supposition. We accept the position as- signed by Matthew and Mark : between the mes- sage from John the Baptist and the discourse in parables. The incidents mentioned in chaps, vii. 36-viii. 3, probably immediately preceded. The events next succeeding seem to have been those which follow in this Gospel, so that a large por- tion of the narrative, from chap. xi. 14 to chap, xii. 56 (according to others, to chap. xiii. 9), is placed by Luke oicf of its position in the history as a whole ; the events, however, being properly placed within the passage itself. Vers. 14-26. The Healing of a Dumb De- moniac ; the accusation and discourse which followed. Ver. 14. And he was casting out. Indefinite as to time. — A dumb demon. The man was dumb ; the dumb man spake. Ver. 1 5. Some of them said. ' The Pharisees.' Luke omits the language of the people which called forth this expression of hostility ; Mat- thew's more definite statement on the latter point would require the mention of the hostile class. See "on Matt. xii. 24. Ver. 16. A sign from heaven. Matthew places this at a later point in the narrative, and with more exactness. But both the accusation and demand were made at the same interview. Vers. 18-23. See on Matt. xii. 26-30. By (literally ' in,' i. e., in the use of) the finger of God (ver. 20). This is the same as : ' in the spirit of God' (Matthew), the one expression explaining the other. His use of the power (finger) of God was a proof that He' worked in union with the Spirit of God, and vice versa. — A stronger than he (ver. 22). This term is not used by Matthew, but implied in his account. The stronger One is Christ, who had come into the world, and was spoiling Satan by means of these very miracles at which they blasphemed. There is also an intimation of final and complete victory. Vers. 24-26. See on Matt. xii. 43-45, where the order seems to be more correct, after the remarks about Jonah. The arrangement of Luke was probably occasioned by the similarity of the subject spoken of, satanic influences. Ver. 27. A certain woman. Herself a mother, we infer from her language. Tradition calls her 'Marcella, a maid-servant of Martha.' — Blessed is the womb. A natural expression of womanly enthusiasm at the sayings and doings of Christ. As Mary herself shortly after appeared* (chap, viii. 19) on the edge of the crowd, it is possible that this woman may have perceived her and therefore spoken this blessing. The fact that Luke places it after a severe utterance does not prove it untrustworthy. The woman's state of mind was the effect of the whole discourse, and her ignorant enthusiasm would only be increased by the severe tone of His words. Every observ- ant public speaker will understand this. Ver. 28. Yea, rather. Our Lord does not deny that His mother was blessed, but He neverthe- less rectifies the woman's view. The ground of her blessedness, as in the case of all the human race, unto whom in the highest sense, ' a child is born, a son is given,' is that she too belonged to them that hear the word of God and keep it. Comp. chap. i. 45 ; ii. 19, 51. This woman truly represents devout Roman Catholics in their Adoration of the Virgin. The Ave Maria, as they use it, is but a repetition of her words ; and their religious enthusiasm too often manifests the same unintelligent wonder, which is here kindly reproved by our Lord. His answer gives promi- nence not to His own word, but to ' the word of God ; ' for though they are the same, the woman was thinking solely of His human birth, and not of His heavenly Father ; and this mistake He would correct. The blessing our Lord pro- 420 THE GOSPEL ACCORDING TO LUKE. [Chap. XL 14-54. nounces may be the portion of all believers, as belly (after his resurrection), was a sign received of His mother. Comp. Matt. xii. 50. by the Ninevites. Our Lord speaks of something Vers. 29-32. Answer to those who sought yet to occur, foretelling His resurrection as a A Sign. See on Matt. xii. 39-42. Ver. 29. When the multitudes, etc. Tossibly fn expectation of the ' sign ; ' but the controversy with the Pharisees was a prolonged one, which would attract an increasing crowd. Ver. 30. For even as Jonah became a sign to the Ninevites. Peculiar to the briefer account of Luke. The appearartce of Jonah as a preacher ajtcr the three days and nights in the whale's greater sign to that generation. Ver. 31. More. The sign to this generation is more tkan what attracted the queen of the south, etc. Ver. 32. The men of Nineveh, If these Nine- vites had not heard of the miracle, the contrast is even stronger. For in that case their repent- ance was simply at the preaching of Jonah, while the Jews remained unbelieving in the face of Remains of Nineveh. Birs Nimroud (From Layard's "Nineveh.") Christ's resurrection as well as His preaching. There is a climax in the order of Luke ; the greater sin was the rejection of Christ's preach- ing of repentance. Vers. 33-36. The thoughts of these verses occur in Matt. v. 15 ; vi. 22, 23. Here the con- nection is different. They wished a sign ; a greater sign than Jonah is granted them, but to perceive it they must not (as they do) cover the light with a bushel, shut the eyes of their under- standing. — A cellar (ver. 33), or, covered passage. Ver. 36. If thy whole body, etc. Van Oos- terzee thus explains : ' Only when thy body is wholly illumined, without having even an ob- scure corner left therein, will it become so bright and clear as if the full brilliancy of a bright lamp illumined thee_ ; in other words, thou wilt be placed in a normal condition of light.' The necessity of a state of soul corresponding to and affected by the light which God so fully gives is here emphasized. ' It is glory as the re- sult of holiness.' (Godet.) Chapter XI. 37-54. Discourse Against the Pharisees. 37 A ND^ as he spake, a certain Pharisee besought ^ him to dine 38 *^^ with him : and he went in, and sat down to meat. And when the Pharisee saw it, he marvelled " that he had not first '^ Matt. Mark- 39 washed before dinner. And the Lord said unto him, * Now do + XV. 2 ; vii. 3i b Matt, xxiii. ye Pharisees make clean ^ the outside of the cup and the^ plat- -5,26. 1 Now ^ cleanse ^ the best authorities read a Pharisee asketh 4 of the Chap. XI. 37-54] THE GOSPEL ACCORDING TO LUKE. ' 421 ter ; but your inward part is full of ravening ^ and wickedness. 40 Ft" fools, * did not he that made that which is without,^ make 41 that which is within" also.'' But rather "^give alms of such ^ ^^'.^P;™' things as ye have ;^ and, behold, "^ all things are clean unto you. aTTimsT'is?' 42 *But woe unto you, Pharisees ! for -^ ye tithe ^ mint and '^ rue and ^ ^^"•^""• all manner of herbs,^'^ and pass over judgment and the love of 12.*^' ^^'"' God : these ^^ ought ye to have done, and not to leave •'^ the 4S other undone. Woe unto you, Pharisees ! for ^ ye love the up- g Man. xxiu. iQ . , , . . , ^ 6, 7; Mark permost seats ^"^ m the synagogues, and greetmgs m the mar- xii. 38, 39; 44 kets.^'^ Woe unto you, scribes and Pharisees, hypocrites ! ^^ comp. ciiap! xiv. 7. "for ye are as graves ^^ which appear not, and the men that ^ Matt, xxiii walk over them are not aware of them}"' 45 Then answered one of the lawyers, and said ^^ unto him, 46 Master, thus saying ^^ thou reproachest us also. And he said. Woe unto you also, ye * lawyers ! -*^ ^ for ye ' lade men with bur- ' J^^r^^et^' ''^ dens grievous to be borne, and ye yourselves touch not the bur- ^.^"' '""'" 47 dens with one of your fingers. "* Woe unto you ! for ye build '^ ]^^"' """'■ the sepulchres ^^ of the prophets, and your fathers killed them. '' xi°'28.'^^"' 48 " Truly ye bear witness that ye allow ^i the deeds of your fathers : "\c^^' '"""' for they indeed^- killed them, and ye build their sepulchres.^^ ''31.^ 40 Therefore also said ° the wisdom of God, ^ I will send them 2"* ? 'Cor.i. 24; ^'' Col. 11. 3 ; prophets and apostles, and some oi them they shall slay ^^ and ^^^\^''°^' 50 ^persecute: That the blood of all the prophets, which was ^^ ^ com°M^tj shed '■from the foundation of the world, may be required of this rchVon'^'^' 51 generation ; From the blood of Abel unto the blood of Zacha- xxxvi.'iV, 16. rias, which ^'' perished between the altar and the ^ temple : ^^ *' J^^^^*^' "• verily ^^ I say unto you, It shall be required of this generation. ^ x^^z^ 52 Woe unto you, 'lawyers ! 'for ye have taken "^ away the key of ^ xxxv™"(in knowledge: ye entered not in yourselves, and them, that were gi'nt).^''"^ ,.,,«, , .., ,. t Matt, xxiii. 53 entermg m ye hmdered. And as he said these thmgs unto 13- them,^^ the scribes and the Pharisees began " to urge him ^^ ve- « s^e Mark VI. ig. 54 hemently, and to provoke him to speak of many things : '' Lay- ^ Acts xxiii. ing wait for him, and seeking ^^ '" to catch something out of his ™ ^^"^ ™- mouth, that they might accuse him.^'* ^ extortion ^ the outside ' the inside ^ for alms those things which are within ^ insert the ^° every herb ^^ but these ^'^ have left ^^ the chief seat ^* the salutations in the market places ^5 the best authorities omit scribes and Pharisees, hypocrites 18 the tombs " know it not 18 And one of the lawyers answering saith 1^ in saying this 20 you lawyers also 21 So then ye are witnesses and approve -2 omit indeed ^^ their tombs {the best authorities omit) ^* unto them 25 kill ^® hath been ^'^ Zachariah, who ^^ sanctuary 2^ yea, ^o ^qqJ^ 21 the best authorities read when he was come out thence ^^ press upon him ^^ the best authorities omit and seeking 2* the best atithorities omit that they might accuse him. 422 THE GOSPEL ACCORDING TO LUKE. [Chap. XL 37-54. This discourse closely resembles the great de- nunciation of the Pharisees (Matt, xxiii.); but the circumstances of the two are entirely different ; the one was uttered just before our Lord departed solemnly and finally from the temple, but in this case Luke definitely fixes the place in the house of a Pharisee (probably in Galilee). A repetition of these fearful words i5 highly probable. The Pharisees had already become His constant and Mint. bitter enemies. Hence the rebuke at this earlier date is quite as natural as that in His final discourse He would sum up and repeat the woes already pronounced. — From ver. 37 we infer that this dis- course followed closely the reply to the demand for a sign. Hence it was uttered in Galilee, before the great discourse in parables, and probably just after His mother and brethren sought Him. Rue. Ver. 37. Now as he spake. While he had been speaking, i. e., the foregoing. A reference to some other time is barely possible, certainly not natural. — Asketh Mm. 'Besought' is too strong; it was an ordinary invitation. — To dine. The meal was not the principal repast of the day, but a morning one. Granting that this day began with the healing of the demoniac, and ended in the storm on the way to Gadara, we can see that the house must have been near at hand, and the invitation readily accepted. Ver. 38. Washed, lit., 'baptized.' The wash- ing referred to was therefore a cereniofiial one, not simply an act of cleanliness. In this cere- mony the Pharisees washed their hands, not their whole body. Ver. 39. And the Lord said to him. The form of our Lord's opening remark indicates that the Pharisees ' marvelled ' orally, and that the others present of that sect had assented to the cen- sure. This was rudeness to the guest, calling for rebuke. There is no proof that the invitation was given out of friendliness. — Now, not in con- trast to some previous time, but rather in the sense : full well, here is a proof of the way in •which, ye Pharisees, etc. Others of this party were doubtless present. — The outside of the cup and of the platter. Comp. Matt, xxiii. 25. The reference is to their ceremonial observances, but the contrast differs from that in Matthew. There the outward legality and the inward immorality of their eajoyments are in strict contrast ; here the outwardly purified cup is opposed to the in- wardly corrupted heart of the drinker ; external conduct to inner unseen motives. The compari- son is less exact, since the figure and the reality are joined. Some explain : ' the inside (of the cup and platter) is full of your plunder and wickedness ; ' but this is grammatically objec- tionable. Ver. 40. Ye fools, etc. The folly of such a contradiction is shown. Such a partial cleansing is no cleansing : all such religious acts are sup- posed to have reference to God, to holiness be- fore Him ; since He made the inside as well as the outside, the ceremonial purification of the latter without the real sanctification of the former is folly as well as wickedness. Ver. 41. But rather, etc. Thus they should turn toward true purity. Not that this giving of alms constituted holiness, but to give those things which are within (the cup and platter) was a far better purification than their ceremonial washings of the outside. The precept receives point from the covetoHsiiess of the Pharisees. — Some take the verse as ironical : But ye give alms, etc., and behold all things are clean to you (in your estima- tion). This is open to serious objections. The explanation : which ye can (E. V. : ' such things as ye have ') is possible, but not favored by the context. Ver. 42. For ye tithe, etc. Instead of really giving as our Lord enjoined, they had been in the habit of making trifling payments in over- exactness. See on Matt, xxiii. 23. Ver. 44. As the tombs which appear not. See on Matt, xxiii. 27. The ' whited sepulchres ' were those of the rich, and the application is to ex- ternal beauty covering inner corruption ; here humbler tombs are spoken of, which in the course of time would be unnoticed by those pass- ing over them, thus causing defilement. There the pretence of Pharisaism is brought out ; here its insidiousness. This difference is an incidental evidence that the two discourses were uttered : one in the capital (where the splendid sepulchres were more common), the other in the humbler province of Galilee. Ver. 45. One of the lawyers (see on chap. x. 25). — Thou reproachest us also, who are in of- ficial, ecclesiastical position. The man was not a Sadducee, but a Pharisee, and probably felt that the censure applied to him. He would Chap. XII. 1-34.] THE GOSPEL ACCORDING TO LUKE. 423 shelter his character behind his office ! Doubt- less he would imply, as his successors have done : in touching us, the God-appointed officials, you are blaspheming. Vers. 46-48. See on Matt, .\xiii. 4, 29-31. — Their tombs (ver. 48), is necessarily supplied in English, though not found in the Greek, according to the best author- ities. Ver. 49. Therefore also said the wisdom of God. Comp. Matt, xxiii. 34, where ' I ' is used ; so that Christ represents Himself as ' the wisdom of God.' This seems to be a quotation, but there is no pas- sage in the Old Testament which fully corresponds, and the form is an unusual one for such a quotation Explanations: (l) An airiplification of 2 Chron. xxiv. 19, made by Hnn who is ' the wisdom of God.' That passage speaks of the sending of prophets and their rejection, and is connected with the dying words of Zechariah : ' The Lord look upon it and require it' This is on the whole preferable. (2) Our Lord refeis to His own words, as spoken on some former occasion. This is possible, but leaves us in uncertainty. (3) A quotation from some unknown Jewish book. This is out of the question. (4) The notion that Luke is quoting Matt, xxiii. 34, etc., and inserts : ' the wisdom of God,' because in his day this passage was thus spoken of in the church, is a mere assumption. Vers. 50, 51. See on Matt, xxiii. 35, 36. Ver. 52. This verse forms a fitting close to the part of the discourse occasioned by the law- ter's remark. It expresses the same thought as Matt, xxiii. 13, but carries out the figure further. — The key of knowledge. ' Knowledge ' is the 'key.' This had been taken away by the teach- ing of the lawyers, which made the people in- capable of understanding and accepting salvation in Christ. The verse refers to something which had already occurred. A right understanding of the law would lead to Christ (Gal. iii. 24), but the lawyers had so interpreted it as to produce the opposite result. When the gospel is preached Pharisaically the effect is the same. Ver. 53. When he was come out thence. From the house of the Pharisee. — The scribes and Wely or Wlukarm of a Sa nt Pharisees followed Him with malicious intent aroused by His discourse. — To press upon him vehemently, or, ' to be very spiteful,' intensely embittered against HinV. The former sense is preferable, as including both their feeling towards Him and their actual following of Him with hos- tile purpose. — To provoke him to speak of many (or 'more') things. To catechize Him on a variety of subjects, so as to take Him off His guard. Ver. 54. Laying wait for him to catch some- thing out of his mouth. This is the form of the verse. The figure is borrowed from hunting. It was not only that they waited for something to suit their purpose, but they hunted for it, since the expressions represent both the beating up of game and the lying in wait to capture it. Chapter XII. 1-34. Discourse to the Multitude: Warnings against Hypocrisy, Covetousness, and Worldly Care. IN " the mean time, when there were gathered together an innumerable multitude of people,^ insomuch that they trode one upon another, he began to say unto his disciples first of all, ^ Beware ye of the leaven of the Pharisees, " which is hypocrisy. d Yqx ^ ^ there is nothing covered, that shall not be revealed ; neither ^ hid, that shall not be known. Therefore,* whatsoever ye have spoken ^ in ^ darkness shall be heard in the light ; and that which ye have spoken in the ear in closets "^ shall be pro- 1 many thousands of the multitude were gathered together ^ g^t 8 and * Wherefore ^ said ^ insert the "^ the inner chambers a Acts xxvi b Matt. xvi. 6, II, 12 ; Mark viii. c Matt, xxiu, 28. d Matt. X. 26- 33- e Mark iv. 22 ; chap, viii 17- 424 THE GOSPEL ACCORDING TO LUKE. [Chap. XIL 1-34. 4 claimed upon •'' the housetops. And I say unto you ^ my friends, -^ ^"^^^^"• Be not afraid of them that kill the body, and after that have no ^ l^^"^^"' 5 more that they can do. But I will forewarn you whom ye shall fear : '^ Fear him, which ^ after he hath killed hath power to cast ^ Heb. x. 31. 6 into hell ; ^ yea, I say unto you. Fear him. * Are not five spar- « Comp.Matt. rows sold for two farthings, and not one of them is forgotten 7 before ^° God ? But even ^^ the very hairs of your head are alP^ numbered. Fear not therefore : ^^ ye are of more value than 8 many sparrows. Also ^'^ I say unto you, Whosoever ^° shall confess me before men, him shall the Son of man also confess 9 * before the angels of God : But he that denieth me before ^^ -^ Comp.Matt. 10 men shall be denied ^'before ^^ the angels of God. And 'whoso- ^W^^^^.-^l' ° Mark ui. 28, ever ^^ shall speak a word against the Son of man, it shall be ^9- forgiven him : but unto him that blasphemeth against the Holy 11 Ghost 1'^ it shall not be forgiven. '"And when they bring you "'^^^p'-^^^,^ unto ^^ the synagogues, "^ and tm^o ^^ magistrates, and " powers,^° chap"xLi. ^ take ye no thought ^^ how or what thing ^^ yg shall answer, or „ Thus Hi. i. 12 what ye shall say : ^ For the Holy Ghost ^' shall teach you in ^ feTchap.' x! the same ^^ hour what ye ought to say. g Matt. x. 20. 13 And ''one of the company ^^ said unto him, Master, speak to '' Chap.xi.27. 14 my brother, that he divide ^^ the inheritance with me. And he said unto him, * Man, who made me a judge or a divider over ^ ?^°'^;''- '' ^ ' 15 you .^ And he said unto them, 'Take heed, and beware of ^^ '' '^^™•'''• covetousness : for a man's life consisteth not in the abundance 16 of the things which he possesseth.^'' And he spake a parable unto them, saying. The ground of a certain rich man brought 17 forth plentifully: And he thought ^^ within himself, saying, What shall I do, because I have no room where ^^ to bestow my 18 fruits .'' And he said, This will I do : I will pull down "my«ver. 24. barns, and build greater ; and there will I bestow all my fruits ^^ 19 and my goods. And I will say to my soul, " Soul, thou hast v Eccies. xi. much goods laid up for many years ; take thine ease, eat, drink, xv. 32. 20 aiid"^^ be merry. But God said unto him, '^Thou fool, ^this '« Jer.xvii. n. X James iv. night ^ thy soul shall be ^ required ^^ of thee : " then whose shall m- _ ■"■ y Vers, ig, 22, 21 those things be, which thou hast provided .^ ^^ So is he ^that ^}- <=> ' i 2 Job xxvu. layeth up treasure for himself, and ''is not rich toward God. \ . , J i- ' a Ps. xxxix. 6. b Matt. vi. 19, ^ who 9 or Gehenna ^° in the sight of ^^ otnit even ver. 33. 12 have all been ^^ o?mt Xhertiort "And '' i^'"rames^ 15 Everyone who ^^ in the presence of " Spirit i'i?5. """ 18 before i^ and the 20 the authorities 21 be not anxious 22 ^^^// thing 23 that very -* out of the multitude 25 yd ^ny brother divide 2s keep yourselves from all {according to the best authorities) 2'^ even in a man's abundance his life is not from his possessions 28 reasoned 29 ^ot where ^^ the best authorities read gx2\T\ 31 omit and 32 they require thy soul 33 and the things which thou hast prepared, whose shall they be ? Chap. XII. 1-34.] THE GOSPEL ACCORDING TO LUKE. 425 22 And he said unto his disciples, <* Therefore I say unto you, ^ m_att. vi. Take no thought 21 for your life, what ye shall eat ; neither for 23 the body,^-* what ye shall put on. The ^^ life is more than ^^ , 24 meat, and the body is more than ^"^ raiment. Consider nhe ^ Job xxxviii ravens : for they neither sow nor ^^ reap ; which neither have storehouses^ nor barn; and God feedeth them: how much 25 more are ye better than the fowls .? ^^ And which of you with 26 taking thought ^^ can add to his •''stature " one ^2 ^ubit .? If ye /see chap, ii then be ^^ not able to do that thing which ^^ is least, why take ^^' 27 ye thought for^^ the rest 1 Consider the lilies how they grow : they toil not, they spin not ; *^ and yet I say unto you, that ^^ Solomon in all his glory was not arrayed like one of these. 28 If then God ^^ so clothe the grass, which is to day in the field,*^ and to morrow is cast into the oven ; how much more will he 29 clotJie you, O ye of little faith } And seek not ye what ye shall eat, or^i what ye shall drink, neither be ye of doubtful mind. ' -' * •' , J. ^^ Is. Xll. lO, ^o For all these things do the nations of the world seek after : 13, i4;xim. •J o 5; xhv. 2. and ^2 your Father knoweth that ye have need of these things, h ^^^g-v,^ . 31 But rather seek ye the kingdom of God ; ^^ and all^^^ these J°_^^"^'"''- 32 things shall be added unto you. ^ Fear not, Mittle flock; for ^' m^^^^^^-^-^j • it is your Father's good pleasure to give you ^' the kingdom. ^ f Pg*'•]^•J't.''• 33 'Sell that ye have, and '"give alms ; provide yourselves bags ^^ ^^i^^i.^^^x.^i. which wax not old, "a treasure in the heavens that faileth not, "^^chap.xi. 34 " where no thief approacheth, neither moth corrupteth. " For " comp. ver.°' where your treasure is, there will your heart be also. o Mku.vi. 21. 34 nor yet for your body {according to the best authorilies) 35 For the ^'° insert the ^"^ that they sow not, neither ^s ^^ve not storechamber 39 of how much more value are ye than the birds ? » 40 by being anxious " age ^^ a ^s if then ye are 4* even that which {according to t/ie best authorities) 45 are ye anxious concerning ^^ neither do they spin 47 Even *^ But if God doth 49 the grass in the field, which to-day is ^o ^hall ^i and 52 but ^^ the best authorities read his kingdom 54 omit all '^ make for yourselves purses Chapter xii. is made up of a series of dis- acknowledged repetitions in our Lord's teach- courses following each other in immediate sue- ings, this evidence is insufficient. — It is probable cession, but with less of unity and logical connec- that the crowd was gathering again while our tion than are found in most of our Lord's re- Lord was in the house of the Pharisee, that on com- corded sermons. Some have therefore thought ing forth He began a discourse to His disciples, that Luke here records a compilation of our Lord's following up the thoughts uttered there ; and teachings, delivered on very different occasions, that as new occasions immediately presented one section alone (vers. 13-21) being peculiar themselves, He continued His discourses with a and in its proper place. This is possible, yet variation in the theme. — The section may be even in that case the order and arrangement of thus divided: Vers, i-i 2, warning against //y/^.:- the Evangelist suggest new views of the truth risjy; vers. 13-21, against C(W^/«^J««.S occasioned elsewhere recorded. In itself the chapter seems by the request of one present about a division of to contain a series of discourses delivered on one inheritance ; vers. 22-34, against worldly care, or definite occasion. The only evidence that it is lessons of trust in God. — In the first part the other than what it seems is furnished by the simi- tone of warning predominates, in the second in- larity of the sayings to those found in different struction, in the third encouragement and com - comiections in the other Gospels. In view of the fort. 426 THE GOSPEL ACCORDING TO LUKE. [Chap. XH. 1-34. Vers. 1-12. Warning against Hypocrisy. Comp. the various parallel passages in Matthew. The connection : 'Beware of hypocrisy (ver. i), , for all sha'l be made evident in the end (ver. 2), and ye are witnesses and sharers in this unfold- ing of the truth (ver. 3). In this your work, ye need not fear men, for your Father has you in His keeping (ver. 4-7) — and the confession of my name is a glorious thing (ver. 8), but the re- jection of it (ver. 9), and especially the ascription of my works to the evil one (ver. 10) a fearful one. And in this confession ye shall be helped by the Holy Spirit in the hour of need (vers. 11, 12).' Alford. Ver. I. In the mean time. Literally: in which things, /. e., during those just related. — When many thousands, lit., 'the myriads,' etc. 'Myri- ads ' is used indefinitely here. — First. May join this with what follows : 'first of all beware,' but we prefer the usual connection with 'said,' etc. He speaks to His disciples now, to the multi- tude afterwards (ver. 13 ff). — Leaven of the Pharisees, i. c, their doctrine (Matt. xvi. 12). — Which is hypocrisy. Not strictly that the leaven was hypocrisy, but that their leaven (doctrine) was of such a kind f/ia( its essence was hypocrisy. This is reason why they should beware of it. Vers. 2-9. See on Matt. x. 26-3^, which was also spoken to the disciples. — My friends (ver. 4) is peculiar, see John xv. 13-15. — Fear him (ver. 5). This refers to God, we hold. — Power (ver. 5), or ' authority.' Ver. 10. See on Matt. xii. 31, in regard to the sin against the Holy Spirit. Vers. II, 12. See on Matt. x. 19, 20. Vers. 13-21. Warning against Covetous- NESS. Peculiar to Luke. Ver. 13. And one out of the multitude. An ordinary hearer in the crowd. His request may have been suggested by our Lord's previous dec- larations about Providential care, or by his no- tion that the Messiah would set all things right. So that he manifested some confidence in the Lord by thus addressing Him. — Bid my brother divide the inheritance with me. The man seemed to have been wronged by his brother, and feeling this, as is so natural, he made this inopportune request. There is no evidence that he wanted more than his legal share, or that he was a younger brother, who was envious of the double portion of the first-born son. His covetousness is evident without any such conjectures. Brood- ing on earthly things while our Lord spoke of heavenly things ; the only effect was a request for earthly things. No covetousness is so dangerous as that which listens to Christ only to use Him as a helper in increasing wealth. Yet this man was no hypocrite, was unaware of the sinfulness of such a step. So it has been since, but Christ would here shed light on this sin. Ver. 14. Man. In a tone of reproof, as in Rom. ii. I ; ix. 20. — Who made me a judge f etc. Moses assumed this position and was reproached for it by one of his countrymen in language closely resembling this (Ex. ii. 14); Christ expressly re- jects it. The one was the founder of a state, the other of a spiritual kingdom. A purely worldly case, our Lord declines to consider. It has been remarked that He repeatedly considered the question of divorce ; which shows that marriage and divorce are not purely secular matters, but of .i religious character. Ver. 15. Unto them. Evidently the crowd. — Keep yourselves from all covetousness. Our Lord saw that this was the man's motive, and grounds His lesson upon it. From the one form mani- fested by the man He warns against ' all ' kinds. — For even when one has ahundance, his life is not from his possessions. The sentence is diffi- cult to translate accurately. The thought is : no man's life consists in what he possesses, and even when he has abundance this does not become so. The positive truth, afterwards brought out, is : A man's life is of God, hence it cannot be from even the most abundant possessions. If earthly ' life ' is here meant, the prominent idea is, that God alone lengthens or shortens the thread of life, irrespective of possessions ; and this is cer- tainly taught in the parable which follows. But ver. 21 seems to call for a higher sense (including spiritual and eternal life). This suggests the ad- ditional thought that true life does not consist in wealth. The two views may be represented by the two translations : his life does not depend on, or, does not consist 'in, his possessions. Ver. 16. A parable. Yet a true history con- stantly repeated. — The gJDund, lit., ' place,' i. e., estate. — Brought forth plentifully. By God's blessing, not by fraud or injustice, did this man's wealth increase. The seeming innocence of the process is its danger ; there is nothing to awaken qualms of conscience as his possessions increase. Ver. 17. What shall I do? He does not ap- pear as a grasping speculator, but as one whom wealth, by a very natural process, made discon- tented, anxious, and perplexed. The proper an swer to his question is found in ver. 33. But this prosperous man says, ' my fruits,' not God's gifts ; that too when the increase was due to God's Providence. This feeling is as sinful in its way as recognized crimes. Ver. 18. This will I do, etc. He proposed to do just what every man of ordinary business sa- gacity would do. He was not a ' fool,' from a commercial point of view. He represents the great mass of successful men. Ver. 19. Soul, thou hast many goods laid up for many years. He was no unusual and hard- ened sinner, because he thus thought. Yet he made two mistakes : (i) He thought that his many goods could satisfy his ' soul ; ' degrading it to the level of materialism ; (2) He spoke of ' many years,' forgetting that he had no such lease of life. — Take thine ease. His wealth had disquieted him ; he would now make it the basis of rest. — Eat, drink, be merry. But idleness will not satisfy him ; he must begin to revel, to have occupation. This was the natural step. The four verses (16-19) are a graphic portrayal of worldliness. In real life sometimes the father fi!ls out the character of vers. 16, 18, and it is the sons who utter the epicurean sentiment of ver. 19 ; but the picture remains true to life. Novelists expand these verses into volumes, but too often forget the spiritual lesson. Ver. 20. But God said unto him. In contrast with what he had said to himself. God is rep- resented as audibly uttering this judgment, to bring before the man the certainty of approach- ing death. Often in real life some messenger of death comes to impress the same fact upon those here represented. — Thou fool, in spite of the sensible, practical thought of ver. 18. — This night. The ' many years ' are not his. — They require, etc. This is probably equivalent to : I will require of thee, but the form suggests a ref- Chap. XII. 1-34.] THE GOSPEL ACCORDING TO LUKE. 427 erence to the angels as the ministers of God's purposes. Some indeed think that there is an allusion to murderers who will rob him of his goods also, but this is rather fanciful. — Thy soul, which you would have ' eat, drink, and be merry,' is summoned where all this ceases, must be con- scious of its higher nature, which, alas, now ex- poses it to judgment. — The things which thou hast prepared, etc. ' Prepared ' for thyself, they cannot be thine. Some answer : they will be for my son, my family, but observation proves the answer a folly. Inherited riches are rarely a blessing, and the strife among heirs in answering this very clause is one of the saddest pages of social life (comp. ver. 13). Ver. 21. So, thus foolish and destitute, even though the hour of his awaking from the dream of wisdom and wealth has not yet come, is, not ' will be,' for a terrible every-dav fact is set forth, he that layeth up treasui'e for himself. The folly and sin and real destitution springs from the self- ishness of this course. The evil is not in the treasure, nor in laying up treasure, but in laying up treasure for one's self. A case like this, where the sinner is respectable, honest, and prosperous, shows the true nature of sin : it is a devotion to self, not to God, and laying up solely for self is therefore a sin, according to the judgment of Christ. — And is not rich toward God. This is the same as having ' a treasure in the heavens ' (ver. 33 ; Matt. v. 20). Hence it cannot mean simply, being actually rich and using the wealth for the glory of God. It refers to the true wealth which God preserves for us and will impart to us, spiritual wealth, possessions in His grace, His kingdom. His eternal favor, that are not left behind at death. Gathering for self directly in- terferes with the acquiring of this true wealth ; gathering for the purposes set forth in ver. 19 is a robbing of the spirit. But the possession of wealth does not in and of itself prevent the ac- quisition of the true riches. It is the desire for wealth, the trust in riches, which proves a snare (chap, xviii. 24 ; Mark x. 24). The sin of covet- ousness is all the more dangerous, because so respectable. But the Bible joins together covet- ousness, uncleanness, and idolatry (see Eph. v. 5, and many similar passages). Vers. 22-34. Warning against Worldly Care, or lessons of trust in God. These verses were addressed to the disciples (ver. 22), and the connection with what precedes is close. — There- fore, since worldly riches are of so little use, be not anxious ; God who cares for your higher life will provide for the lower, and since He provides food for the ravens and clothing for the lilies, He will certainly, being a Father, provide for you. His children. See further on Matt. vi. 25-33 > 19-21. Ver. 23. The life is more, etc. ' You turn it exactly round : food is meant to serve life, but life forsooth serves food ; clothes are to serve the body, but the body forsooth must serve the cloth- ing ; and so blind is the world that it sees not this.' (Luther.) Ver. 24. Consider the ravens. Comp. Job xxxviii. 41 ; Ps. cxlvii. 9; the thought here is more general, however. The word translated * consider ' is stronger than that used in the ser- mon on the Mount ; it implies observation and study. * In the example borrowed from nature, it is important to mark how all the figures em- ployed — sowing, reaping, storehouse, barn — are connected with the parable of the foolish rich man. All these labors, all these provisions, in the midst of which the rich man died, — the ravens knew nothing of them ; and yet they live ! The will of God is thus a surer guaranty of ex- istence than the possession of superabundance.' (Godet.) Worldly care forgets to trust God; covetousness trusts wealth more than God. Both sins are dangerous, because insidious. Many Christians obtain the mastery over other forms of evil, and yet fail to recognize the evil of these closely related practical errors. Ver. 29. Neither be ye of doubtful mind. The word in the original is derived from ' meteor,' and is explained by some : do not rise in fancy to high demands, creating imagined necessities, thus making yourselves more ill-contented and more disposed to unbelieving anxiety. Others inter- pret (as in E. V.) : do not be fluctuating, i. e., anxious, tossed between hope and fear. This suits the connection, but is a less usual sense. Ver. 32. Fear not. Peculiar to Luke. The fear forbidden, is that which interferes with proper seeking of the kingdom of God (ver. 31), includ- ing fear about losing earthly things and fear about not obtaining the heavenly riches. Such encour- agement was needed by the disciples, who were outwardly weak : little flock, ' little ' in contrast with the myriads of people (ver. i) ; but the ' flock' of the Good Shepherd (John x. 11 ; Matt, xxvi. 31). Comp. Is. xl. 10-14, which justifies a wider application, to all real Christians. — For it is your Father's good pleasure, etc. Because of the 'good pleasure,' they would obtain the heav- enly riches ; fear about spiritual things being thus removed, there ought to be none about temporal things. Ver. 33. Sell what ye have, and give alms. Comp. Matt. vi. 19-21, but this is stronger. The connection of thought is with ver. 17 (' what shall I do .'"), telling how earthly riches should be in- vested. But there is also a close connection with what precedes : Since God provides for our tem- poral wants as well as our higher spiritual ones, use His temporal gifts so as to promote your spiritual welfare. The first, but not exclusive, 428 . THE GOSPEL ACCORDING TO LUKE. [Chap. XH. 35-59. application is to tiie Apostles, who must be thus posed to modern socialism. The latter would unencumbered in their ministry. If this course make laws to take away wealth, the former incul- of conduct promoted their spiritual welfare, it cate love that ^/wj- away. — Purses whicli wax not will that of all Christians. The precept will not old. Comp. chap. x. 4, where the Seventy are for- be understood too literally, except by those who bidden to take purses. — A treasure in the heav- apply it only to ascetics who assume vows of ens. A comparison with ver. 21 and Matt. vi. 2 Doverty. Our Lord's words are diametrically op- shows that this precept is of universal application. Chapter XII. 35-59. Exhortation to Wafchfulness ; Rebuke of the M21ltit11.de. 35 " T ET your loins be girded about, and *jciz/r lights ^ burning; a Eph.vi. 14: 36 J ' And ye ^ yourselves like unto men that wait for their b Matt. xxv. lord, when he will return from the wedding ; ^ that, when he cometh ^ind " knocketh, they may open unto him immediately.'* c Rev.iii. 20. 37 Blessed are those servants, whom the lord when he cometh shall find ** watching : verily I say unto you, that * he shall gird him- '^f^'^^'''^"- self, and •'"make them to sit down to meat, and will come forth ^ ' slTohn""' ' 38 and serve them. And if he shall come in the second watch, or ^ ^'^"^^^-^i^^j^ come in the third watch,*^ and find tJieni so, blessed are those ^'"'■-7- 39 servants.'^ ^And this know,^ that if the goodman ^ of the house ^matt.xxIv. had known what hour the thief would comej^*^ he would have watched, and not have suffered ^^ his house to be broken through. ^^ ^^^ 40 ''Be ye therefore ready also r^^ 'for the Son of man cometh at an ' '^"j-^Pj'^^'''' hour when ye think not. ^JfP^."''' 41 Then Peter said unto him, Lord, speakest thou this parable 42 * unto us, or even to all .? And the Lord said, ' Who then is ^ J;"^- "'''• that^* faithful and wise "* steward, whom his lord shall make ^ ^5.57'^"' ruler ^'^ over his household, " to give them their portion of meat^*^ '"i, 3,T; '"^ 43 in due season } Blessed is that servant, whom his lord when wComp"^'^' P , Prov. xxxi 44 he cometh shall find so doing. Of a truth I say unto you, that 15. 45 he will make him ruler ^' over all that he hath. But and if ^'^ that servant say in his heart, My lord delayeth his coming ; and shall begin to beat the menservants and maidens,^^ and to 46 eat and drink, and to be drunken ; The lord of that servant will 20 come in a day when he looketh not for hini}^ and at ^ an hour when he is not aware,^^ and will ^^ cut him in sunder,^* and will appoint ^^ him ''his portion with the unbelievers.^^ ^ Rev xxi. 8 ^ your lamps ^ be ye ^ marriage feast * straightway open unto him ^ shall come forward ^ the best authorities read and if in the third '' the best atcthorities read they ^ But know this ^ master ^^ was coming ^^ left ^2 Be ye also ready {^according to the best authorities') ^" in an hour that ye think not the Son of man cometh ^* the 15 shall set ^^ bread " will set him ^^ But if 1^ the maidservants 2° shall 21 expecteth not ^^ in ^^ knoweth not ^* asunder ^5 ^nd appoint ^^ unfaithful Chap. XII. 35-59.] THE GOSPEL ACCORDING TO LUKE. 429 47 And that servant which knew his lord's will,^' and ^ prepared / Ver. 40. not himself, neither 28 did according to his will, ''shall be beaten ? Comp.^^^ 48 with many stripes. '"But he that knew not, and did commit ^ ^^^J;^^^. things 29 worthy of stripes, ^ shall be beaten with few stripes, ^j^;^?^ ^^ ' For unto '^ whomsoever much is ^^ given, of him shall be much ^ r"^^"';. ,g^ required ; and to whom men have committed ^^ much, of him i.seeMau.''' XXV. 29. they will ask the more. 49 I am come to send fire on '^ the earth ; and what will I, if it 50 be already kindled .? ^4 But « I have a baptism to be baptized « ^^^'■^''•38 51 with ; and how am I straitened till it be accomplished ! ^ Sup- ^ matt.x. pose ye that I am come to give peace on ^'^ earth } I tell you, 5 2. Nay ; but rather division: For from henceforth ^^^ there shall be five in one house divided, three against two, and two against 53 three. The '"father shall be divided against ^^ the ^s son, and ™ ^icah vii^ the 38 son against the^^ father; the^s mother against the^^ "'• daughter, and the^^ daughter against the ^9 mother; the ^s mother in law against her daughter in law, and the ^s daughter in law against her mother in law. 54 And he said also to the people,4o ^ When ye see ^ a cloud rise ^;5°™P;,^i. out of " the west 2' straightway ye say. There cometh a shower ; ^ ^-;^,^^^ 55 and so it is.*^ And ^ when j^ see the south wind blow,*^ ye say, eomp-'Mau! 56 There will be ^heat ; '^^ and it cometh to pass. ""Ye hypocrites, ^ jonahi;.8; ye can^'^ discern 4*^ the face of the sky and of the earth ;4^ but Tx^^!'"' 57 how is it that ye do not*^ discern ^^ this time 1 Yea, and why " '^^"•''^'•3- 58 even * of yourselves judge ye not what is right "^ '^ When thou i, chap. xxi goest 49 with thine adversary to the magistrate, as thou art in c ivikxr. v the way, give^° diligence that thou mayest be delivered ^^ from comp.'vers him; lest he hale thee to the judge, and the judge ^^ deliver 59 thee to the officer, and the officer ^^ ^ast thee into prison. I tell 53 thee, thou shalt not depart ^4 thence, till thou hast ^^ paid the very last <* mite. ''i^rciiaf XXI. ^'^ who knew the will of his lord ^8 „iade not ready, nor 29 did things 2" And to ^i ^yas 32 they committed ^^ I came to cast fire upon 34 how would I that it were already kindled ! ^s \^ the 36 there shall be from henceforth 3' They shall be divided, father against {according to the best autliorities) 38 gjj^it the ^® her ^° to the multitudes also ''^ rising in ^^ cometh to pass *3 g. south wind blowing 4* a scorching heat ^^ know how to ^^ Greek, try or prove *^ of the earth and the heaven 48 ye know not how to (according to tJie best authorities) 49 For as thou art going ^° on thQ way give ' ^^ to be released ^2 insert shall {according to the best authorities') ^3 say unto " by no means come out ®^ have Contents. A continuation of the discourse, fulness (vers. 49-53). namely, the antagonism de- Vers. 35-48 contain exhortations to wa/r/?/?///?^^^; veloped in the establishment and progress of the difference between the faithful and unfaithful Christ's kingdom. The thought of this antago- servant suggests a difficulty in the way of faith- nism naturally leads to the rebuke addressed to 430 THE GOSPEL ACCORDING TO LUKE. [Chap. XIL 35-59. the multitude for blindness and want of prudence with respect to the signs of the times (vers. 54- 59)- "Vers. 35-48. Exhortations to Watchful- ness. The connection is with ver. 32 : 'It is your Father's good pleasure to give you the kingdom/ let that free you from anxiety ; but let It be the motive to labor and watch for the com- ing of the King. The passage resembles Matt, xxiv. 42-51, but the close connection with what precedes, forbids the view that Luke here gives us another account of that discourse. Ver. 35. Let your loins be girded about. Un- less the long garments of the Orientals were thus girt up, it was impossible to walk or to serve at table. — And your lamps burning, /. e., in readiness for the master returning at night. Be in continual readiness to receive the returning Messiah, your master, as beiits your relation to Him. The first figure points to the activity, the second to the watchfiihiess, of the faithful servant. Ver. 36. When he will return from the mar- riage feast. The main thought is simply that He is away at a feast, and expected to return. In the parable of the Ten Virgins (Matt. xxv. i- 13), the return of the Bridegroom is the main thought. — Straightway open unto him. Because they are ready, and have nothing to hide. Ver. 37. Blessed, etc. The blessedness of these faithful servants is set forth in a figure. — Gird himself, to serve them. Comp. John xiii. 4, which foreshadows the ministering condescension of the master, at His return. — Shall come for- ward. A peculiar expression, describing His approach to the guests. — Serve them, wait upon them at table. — In this passage no prominence is given to the wedding feast, and this must be remembered in interpreting it. Ver. 38. In the second watch — in the third watch (from 9 p. m. to 3 A. M.). The first and fourth watches are not mentioned (as in Mark xiii. 35). The middle watches are the time of soundest sleep. Even if our Lord delays longer than the servants thought (ver. 45), a faithful servant can thus show his fidelity. Ver. 39. But know this, etc. A new figure (of the thief in the right) brings out the unex- pected return. See on Matt. xxiv. 43, 44. Ver. 41. This parable. Of the watchful ser- vants. — To us, or even to all ? The question was probably put in a wrong spirit, with reference to the high reward promised, rather than to the duty enjoined. The early date renders this the more likely. The language is so characteristic of Peter as to furnish striking evidence of the accuracy of Luke. Vers. 42-46. See on Matt. xxiv. 45-51, which corresponds exactly. 'Jesus continues His teach- ing as if He took no account of Peter's question ; but in reality He gives such a turn to the warn- ing which follows about watchfulness, that it in- cludes the precise answer to the question.' (Godet.) Faithfulness and unfaithfulness come into prominence, not the reward of a particular class, irrespective of their conduct. Peter learned the lesson ; the warning tone of these verses re- appears in his epistles. — With the unfaithful. Matthew : ' with the hypocrites.' No previous faithfulness will avail. When the Lord comes, He will judge His servants as He finds them. Ver. 47. And that servant who knew, etc. The verse states a general principle, which serves to explain the severity of the punishment spoken of in ver. 46. Peter's distinction (ver. 41) between us ' and ' all ' corresponds with that between the ' servant who knew,' and the servant ' that knew not' (ver. 48). But the application is general. — Made not ready. It includes not only ' himself,' but all that had been placed in his charge. — Stripes is properly supplied. Ver. 48. That knew not. With fewer privi- leges, less knowledge, referring first to a disciple, but applicable to all men. — And did things wor- thy of stripes, etc. The ground of the punish- ment is not disobedience to an unknown will of the Lord, but the commission of acts worthy of punishment. According to the law of conscience those here referred to will be judged and con- demned (see Rom. i. 19, 20, 32 ; ii. 14, 15) ; but their punishment will be less than that of those with more light. But all who can read this decla- ration are given more light. — With few stripes. Both classes will be punished in the same way ; the difference being in degree, not in kind. This shows that the punishment will be during con- scious existence, but gives no hint of a difference in the duration of punishment. — Nothing is said of those who know and do, or of those who knotv not and do, should the latter class exist (Rom ii. 14). — The language, here used (vers. 45-48) im- plies retribution (not discipline), at and after Christ's second coming. On the latter part of the verse, see Matt. xxv. 29. The more. More than from others, not more than he received, with an allusion to the interest, as in Matt. xxv. 27. Vers. 49-53. Having shown the awful differ- ence between the faithful and unfaithful servant, and the great responsibility resting upon His dis- ciples, our Lord points out that the difference begins here and is manifested in the antagonism which the establishment of His kingdom devel- ops. While this renders faithfulness more diffi- cult, the knowledge of it increases the sense of responsibility and urges to greater faithfulness. Ver. 49. I came to cast fire upon the earth. This is explained by most, as referring to the gift of the Holy Spirit.' This was a baptism (ver. 50) with fire, resulting in the ' division ' spoken of in vers. 51-53. Others refer it to the word of God. The view that the ' fire ' means the ' divis- ion ' itself obscures the whole passage ; how could our Lord unconditionally wish for the lat- ter. 'Cast upon the earth,' refers to the power- ful and sudden influence of the day of Pentecost Others refer the clause to the extraordinary spiritual excitement which His gospel would awaken. But this was the result of the gift of the Holy Spirit. — How would I that it were already kindled ! Our Lord here expresses a desire for kindling of this ' fire,' but there is much difference of opinion as to the exact meaning of the original. The form we give is the most natural interpreta- tion. Another view takes the clause as question and answer : ' What do I wish .-■ Would that it were already kindled ! ' The E. V., though most literal, is not correct ; but the fire certainly was not yet kindled. Ver. 50. But. Before my wish will be ful- filled. — I have a baptism, etc. Our Lord here refers to His own sufferings, and especially to His death. We may find in the figure either a reference to His burial, or to the depth and in- tensity of His sufferings, when the waters roll over His soul. Before we could be baptized with Chap. XIII. 1-9.] THE GOSPEL ACCORDING TO LUKE. 431 the Holy Spirit, this must come, for only thus was this new power bought for us. — And how am I straitened, etc. ' What a weight is on me.' An.xiety, trouble of spirit, the human reluctance in view of fearful sufferings, here appear. It is the premonition of Gethsemane and Calvary. As this was probably uttered before the parable of the Sower, it was a long shadow the cross threw upon His soul. Vers. 51-53. See on Matt. x. 34-36, which however was probably spoken fater than this. — Division is equivalent to 'a sword' (Matthew). This would be the effect of the ' fire ' He would send. His own coming indeed resulted in an- tagonism, but the gift of the Holy Ghost increased it, and the measure of that antagonism has been the measure of the Spirit's influence. In one sense the greatness of the strife is a proof of the greatness of the Lord whose coming caused it, as His prediction of it is a proof of His Divine knowledge. — Henceforth (ver. 52). Our Lord speaks of the state of things after His death as already present. But there is a hint that it has already begun. — Three against two, etc. A pic- ture of varying conflict as well as of discord. Peculiar to Luke. Vers. 54-59. Reproach of the People, for blindness and want of prudence with respect to the signs of the times. The connection with what precedes is close : the discord, as already begun, arises from the fact that the mass of the people do not discern the time. The very turn- ing to the people, after the address to the dis- ciples, is a token of this division. The form dif- fers from that of Matthew, and such thoughts might well be repeated. The weather signs of vers. 54, 55 still hold good in Palestine, the west wind coming from the sea, and the south wind from the hot desert. Other signs are probably alluded to in ver. 56 : of the earth. The thought is that of Matt. xvi. 2, 3, but the signs are differ- ent, as well as the hearers : there the Pharisees and Sadducees, here the crowd gathered about Him. But they were under the influence of these leaders. This was the answer to the question : how is it that ye know not how to discern, put to the test and judge, this time. The signs were plain enough. The duty of such discernment as well as the danger of failure appears from the his- tory of the Jewish people during that century. But the duty and danger remain ; the latter a sad proof of the power of sin over the inind as woU as the heart. Ver. 57. And why, etc. A further reproach for want of knowledge of personal duty, which involved great want of prudence (vers. 58, 59). — Even of yourselves. Either independently of their teachers, or independently of the plain signs of the times. — What is right, namely repentance, as appears from the figure which follows. They ought not only to have discerned the coming of the Messiah, but thus prepared for it. Want of discernment in regard to God's dealings ('this time ') usually involves ignorance and neglect of personal duty. Ver. 58. For as thou art going, etc. Act as in such a case ; the implied thought being that they were thus going. — With thine adversary. The ' adversary ' is the holy law of God, since ' what is right ' had just been spoken of ; in the parallel passage, Matt. v. 25, 26, the connection points rather to some brother offended. — The magistrate is God. — On the way. ' As thou art ' is unnecessary ; 'on the way' belongs to what follows. — To be released from him. By repent- ance and faith. — Lest he, i. e., the adversary. — Christ is the Judge. — Officer, or 'exactor.' The Roman officer corresponding to our sheriff, more exactly named by Luke than by Matthew. The word is used only here, and probably refers to the angels, see Matt. xiii. 41. — The prison. The place of punishment. This interpretation of the figure seems even more fitting here than in Mat- thew. Some prefer to regard it as a general statement of danger, without explaining the several parts. But the repetition of the detailed figure (the Sermon on the Mount certainly pre- ceded) as well as the previous part of the dis- course point to special meanings. Ver. 59. Thou shalt by no means come out thence. Comp. Matt. v. 26. This figure rep- resents the danger of punishment in view of fail- ure to know and do what is right, and it must have an important and definite meaning. Those who come unreleased before the Judge at the last day, will be punished forever. Any other sense is out of keeping with the strong language of ver. 46, and of ver. 56 ('ye hypocrites'). — Mite. Greek, ' lepton,' the smallest of coins then in use. Comp. Mark xii. 42. Chapter XIII. 1-9. Discourse on two Events of that Time. 1 '' I ^HERE^ were present at that^ season some that told him -A. of the Galileans, whose blood " Pilate had mingled with '^ ^^^p- "'• '• 2 their sacrifices. And Jesus answerinsr said ^ unto them, * Sup- ^ Comp. Acta ^ ^ ' i- xxviu. 4. pose ye that these "Galileans were sinners above all the Gali- 3 leans, because they suffered such^ things.'' I tell you. Nay: 4 but, except ye repent, ye shall all likewise ^ perish. Or those ^ Now there ^ that very 8 the best mithorities read he answered and said * have suffered these things {according to the best authorities) ^ in like manner 432 THE GOSPEL ACCORDING TO LUKE. [Chap. eighteen, upon whom the tower in ' Siloam fell, and slew them, think ye that they were '^ sinners ^ above all men that dwelt ^ in 5 Jerusalem .? I tell you. Nay : but, except ye repent, ye shall all likewise perish. 6 He spake also ^ this parable ; A certain man had « a fig tree planted in his vineyard ; and he came and sought ^ fruit 7 thereon, and found none. Then said he unto the dresst^r of his vineyard,!*^ Behold, these three years I come seeking fruit on this fig tree, and find none : •''cut it down ; why ^^ cumbereth it 8 the ground 1 And he answering said ^^ unto him. Lord, let it alone this year also, till I shall dig about it, and dung it : 9 »And if it bear fruit, well: ^^ and if not, then after that thou^"^ shalt cut it down. 6 suppose ye that they were offenders "^ all the men that dwell ^ And he spake ^ the best authorities read came seeking 1° And he said unto the vinedresser ^^ why also ^^ saith 13 //le order of the best authorities is if it bear fruit after that, well 1* but if not, thou XIII. 1-9. c Neh. iii. 15; Is. viii. 6; John ix. 7, II. d Matt. vi. 12; chap. xi. 4 ; comp. Matt. xviii. 24. e Matt. xxi. ig; Mark xi. 13. / Matt. iii. 10; vii. iq ; chap. iii. 9. g Comp. Ex. xxxii. 32 ; chap. xLx. 42. Time. We have no further information as to the time of the massacre mentioned in ver. i, tidings of which seem to have just arrived. Views : i. The time was immediately after the discourse of chap, xii., and the place, Galilee, since ver. 3 seems to point out those addressed as GaHleans. (So Robinson and others.) 2. It occurred during the last visit to Perea, and should be joined with what follows. In that case we have an unbroken chronological order in ' this Gospel from this point (chap. xvii. 11-19 excepted). In favor of (2.) it is urged that the phrase 'these three years' (ver. 7) points to a time near the close of our Lord's ministry. It is impossible to decide the question with much con- fidence. Ver. I. At that very season. Probably, but not necessarily, at that very time. — Some that told him. Apparently they spoke, because ex- asperated by the intelligence, not in consequence of the preceding discourse. — The Galileans. Luke speaks of the matter as well-known, but we have no other information about it. Such slaughters were too frequent to call for particu- lar notice from historians. The Galileans were riotous, and the occasion was undoubtedly some feast at Jerusalem. — Whose blood Pilate mingled with their sacrifices. His soldiers probably fell cm them and slew them while engaged in the temple-sacrifices. The victims were subjects of Herod, and it has been conjectured that this was the occasion of the enmity which existed between Pilate and Herod (chap, xxiii. 12). Those who told of the massacre thought that death under such circumstances was peculiarly terrible ; and from this they inferred that these Galileans had been great sinners. Ver. 2. Suppose ye'? Our Lord perceives their reasoning, and first corrects the mistake they made, adding an appropriate warning. — Were sinners. Our Lord does not deny that they were sinners; but only that their fate proved them to be especially great sinners. Job's friends made the same mistake. The verse directly op- poses the very common habit of calling every calamity that befalls another a 'judgment.' Such a verdict has the air of piety, but it is generally the result of uncharitableness. The next verse shows that our Lord so regarded it. Ver. 3. Unless ye repent. It does not follow that those addressed were Galileans. If John xi. 47-54 refers to a time preceding this incident, then this intelligence may have been brought to our Lord to warn Him against the danger await- ing Him and His disciples at Jerusalem. He warns His hearers of their danger. He corrects their mistake in ver. 2, but here bases His warn- ing upon the truth which lay back of it, namely, that sin is often punished in this world. Hence each should repent of his own sins, rather than be over-anxious to interpret calamities, as judg- ments upon others for their sins. — Ye shall all in like manner perish, i. e., by the Roman sword. At the destruction of Jerusalem, it was the tem- ple especially that ran with blood. Ver. 4. Those eighteen. An allusion to an occurrence then well known, but about which we have no further information. — The tower in Si- loam. Probably a tower of the city wall near the pool of Siloam, or in that district, which may have been called by the name of the pool (see on John ix. 7). The village named 'Silwan' occu- pies the site of the ancient suburb where the val- ley of Tyropoeon opens into that of the Kidron. — Offenders, literally ' debtors ' (not the same word as in ver. 2) as in the Lord's prayer (Matt, vi. 12) ; there is no reason for supposing that they were actual debtors imprisoned in the tower. This accident (as it Ts supposed to have been) is classed by our Lord with the slaughter by Pilate. All such events are under God's control. He is just in permitting them, but we are unjust in draw- ing uncharitable inferences from them. Ver. 5. All likewise perish. The threatened destruction came upon 'all,' since during the siege the city was full of people from the provin- ces ; multitudes perished in the ruin and rubbish of the city and its falling walls. Chap. XIII. 1-9.] THE GOSPEL ACCORDING TO LUKE. 433 Vers. 6-9. The Parable of the Barren Fig Tree. Peculiar to Luke. Two interpreta- tions are given below. The connection is obvi- ous : This judgment will speedily come, for God has been long patient, is still patient, but the last respite has come. Ver. 6. A fig tree planted in his vineyard. This was not unusual, nor contrary to Deut. xxii. 9. Ver. 7. Vine-dresser. The cultivator of the vineyard. — These three .years. The planted tree would ordinarily bear within three years. What- ever be the special interpretation, this period indicates that fruit is not demanded too soon. ' Three years are the time of a full trial, at the end of which the inference of incurable sterility may be drawn.' (Godet.) Some refer this to the three years of our Lord's ministry, now so nearly ended. But the time is uncertain (see above). — Why also, besides bearing no fruit, cnmbereth it the ground? Why is it allowed to impoverish the soil, and interfere with the other products of the vineyard. Barrenness curses others also. Ver. 8. This year also. A brief respite is asked for, and whatever intercessor may be here represented, there is never any certainty of more than a brief one. — Dig about it, and dung it. The digging was for the purpose of casting in the manure near the roots. Take additional pains with it, using the means adapted to further fruit- fulness. A more special interpretation is not necessary. It is always true that the intercessor is also the laborer. Ver. 9. And if it bear fruit after that, well. ' After that,' or ' hereafter,' belongs to this part of the verse. This indefinite phrase in the re- quest hints at still further patience. ' Well ' is properly supplied. ' If,' here suggests that the Village of Siloam. (Silwan.) vine dresser expected this supposition to prove correct. — If not, thou shalt cut it down. ' Then ' is not to be supplied : the vine dresser does not set the time when the tree shall be removed, but leaves it to the owner of the vineyard. Even here there is a tone of hope and affection, which is often overlooked. — The usual interpre- tation of the parable is as follows : The owner of the vineyard is God the Father ; the vine dresser, our Lord, who labors and intercedes ; the fig tree, the Jewish nation drawing near to destruc- tion through its unfruitfulness, and the vineyard, the world. God had been seeking results during the years of our Lord's labor, and none are found ; He, the great Intercessor, pleads for a brief delay. The additional means used suggest the Atoning death and the gift of the Holy Spirit. But He leaves it to His Father's will to execute the sentence, should all prove in vain. — Another interpretation, starting with the thought that individual repentance had just been enjoined (ver. 3, 5), finds in the fig tree a reference to the individual man. The vineyard then represents the Gospel dispensation, and the owner is Christ, who during His three years ministry has been seeking fruit. (Notice those addressed were still impenitent.) The vine dresser is the Holy Spirit, who wrought through the» prophets and afterwards more powerfully through the Apostles. The additional care is then mainly the Pentecostal blessing. The Holy Spirit is both Laborer and Intercessor as respects the individual heart. This view is thought by many to accord better with the delicate shading of thought in ver. 9, and to afford the best basis for a continued ap- plication of the parable. 28 434 THE GOSPEL ACCORDING TO LUKE. [Chap. XIIL 10-21. Chapter XIII. 10-21. Healing a Woman on the Sabbath ; subsequent Discourse. 10 A ND he was teaching in one of the synagogues on the 11 l\. sabbath.^ And, behold, there was a woman which ^ had ''a spirit of infirmity eighteen years, and^ was bowed together, "^Tm^ylt'" 12 and could in no wise lift up herself.^ And when Jesus saw her, he called her to him, and said unto her. Woman, thou art loosed 13 from thine infirmity. *And he laid his hands on her: and ^ s^^^--^^- 14 immediately she was made straight, and '^glorified God. And ^ chap.ii.^20; •^the ruler of the synagogue answered with^ indignation, be- rsixylir"' cause that ^ Jesus had healed on the sabbath day,^ and said unto sei m"u'!^' the people,'^ •''There are six days in which men ought to work: ^seeMark in them therefore come and be healed, and not on the sabbath e cW- xiv. 15 day.^ The Lord then ^ answered him, and said. Thou hypo- xii.T crite ^"^ ^doth not each one of you on the sabbath loose his ox Ezek.xw'.i. ' . . « T ^ Chap. XIV. 16 or his ass from the stall, and lead him away to watermg i And s- ought not this woman, ''being a daughter of Abraham, whom a chap.xix. 9. ' Satan hath bound, lo, these eighteen years, be^^ loosed from /See Man. iv. 17 this bond on the sabbath day .?^ And when he had said^^ these ver. n. things, all his adversaries were ashamed : and -^all the people'^ k see chap. o ' xviii. 43* rejoiced for all the glorious things that were done by him. 18 ^ Then said he,!^ *" Unto what is the kingdom of God like .? and ^ matt. xHL 19 whereunto shall I resemble i* it .? It is likens a grain of mus- ^Jl^^^''- tard seed, which a man took, and cast into his garden ; and it '"se^^Mau°'xi. grew, and waxed a great tree ; ^^ and the fowls of the air ^^ '^■ 20 lodged in the branches of it.^^ " And again he said, Where- " ^'f^'^' '""' 21 unto shall I liken the kingdom of God.? It is like^^ leaven, which a woman took and hid in three measures of meal, till the whole was ^^ leavened. 1 sabbath day ^ behold, a woman who ^ and she 4 lift herself up ^ being moved with * o?)iit day ■^ multitude ^ on the day of the sabbath ^ But the Lord 10 the best authorities read Ye hypocrites " to have been 12 And as he said ^^ He said therefore {according to the best authorities) 1* liken ^^ insert unto ^^ and became a tree {according to the best atcthorities) " the birds of the heaven ^* thereof 19 till it was all Time. It is generally agreed that this incident The parables (vers. 18-21), which are found in belongs to the later period of our Lord's minis- the great parabolic discourse (Matt, xiii.), were try, about the time of His visit to Perea (Matt, repeated on this occasion. Any other view in- xix. 1,2; Mark x. i). The reasons for this are volves great difficulties. Such repetitions might (i.) that ver. 22 tells of a journey to Jerusalem, be expected from the wisest of teachers, which must be identified with the last one ; (2.) Ver. 10. In one of the synagogues. In Perea, that the language of the ruler of the synagogue as we suppose. — On the sabbath day. This is points to a time when the opposition to our Lord the main point, whenever and wherever the inci- was open and pronounced ; (3.) that the incident dent occurred, cannot be appropriately placed anywhere else. Ver. 11. A spirit of infirmity eighteen years. Chap. XIII. 10-35.] THE GOSPEL ACCORDING TO LUKE. This suggests a form of demoniacal possession ; and ver. 16 shows that Satanic influence was present in her case. Our Lord, however, did not heal demoniacs by laying on of hands, but by a word of command. Yet in this case He both speaks (ver. 12) and lays hands upon her (ver. 13). The effect of her disease was that she was bowed together ; her muscular power was so de- ficient, that she could in no wise lift herself up. She had some power, but it was insufficient to allow her to straighten herself up. This view represents the woman, not as remaining pas- sively bowed, but ever attempting and failing to stand straight. Ver. 12. Saw her. There is no evidence, that she asked for a cure. The action of our Lord and the language of the ruler of the synagogue, indi- cate that she hoped for one. — Thou art loosed from thine infirmity. Her muscles were released from the influence which bound them. This suggests (as also ver. 16) Satanic power, which our Lord always drove away with a word. Ver. 13. Was made straight. The laying on of hands completed the cure, by giving the needed strength, after the word had set free from Satanic influence. Ver. 14. Being filled with indignation. The attitude of mind was hostile ; but had been mani- fested hitherto on such occasions. The answer was not 'with indignation.' The ruler was afraid to speak out so boldly, and he ' covertly and cow- ardly ' addresses himself, not to the Healer or to the healed, but to the multitude. His false premise was, that works of mercy are forbidden on the Sabbath. Ver. 15. The Lord. Perhaps with emphasis; as He had previously proclaimed Himself, ' Lord even of the Sabbath' (ch%.p. vi. 5). — Ye hypo- crites. Ver. 1 7 shows that other antagonists were present. The plural agrees better with what fol- lows. The hypocrisy is evident from the exam- ple our Lord quotes. — Doth not each one of you, etc. This was confessedly permitted. In an im- portant sense works of mercy are works of neces- 435 sity. The beast tied to the manger aptly rep- resents the case of this poor woman. Ver. 16. And ought not. They were 'hypo- crites,' because they perceived the necessity in the case of the beast, but heartlessly denied it in the case of the poor woman. The contrast is marked. In the one case a dumb animal, in the other a woman, who was moreover a daughter of Abraham, one of the covenant people of God, the God of the Sabbath. The reference to her be- ing a spiritual daughter of Abraham is not at all certain. The animal is represented as bound by a master aware of its necessities, this woman was bound by Satan. Ordinary infirmity would scarcely be thus described ; some kind of posses- sion is asserted by our Lord. In the case of the animal but a few hours would have passed since the last watering the woman had been bound for eighteen years. Ver. 17. All his adversaries. A number must have been present. — All the multitude rejoiced. This does not oppose the view that the miracle occurred in Perea, late in the ministry. Although Galilee had been abandoned by Him, and Jeru- salem had been repeatedly hostile, we infer from Matt, xviii. 2, that He was still heard with glad- ness in Perea ; in fact some such wave of popu- larity must have preceded the entry into Jerusa- lem. — Were done by Mm. The original indicates continued working, which agrees with Matt, xviii. 2. Vers. 18-21. Parables of the Mustard Seed and the Leaven. See notes on Matt, xiii. 31-33. On the repetition of these parables, see note at the beginning of the section. There is an appropriate connection with what precedes. The miracle had shown Christ's power over Satan, the people were rejoicing in this power ; our Lord thus teaches them that His kingdom, 'the kingdom of God,' should ultimately triumph over all opposition, should grow externally and internally. Such instruction was peculiarly apt just before He began His actual journey to death at Jerusalem. 22 23 A Chapter XIII. 22-35. The Journey towards yerusalem ; the Question as to the Number of the Saved ; the Menace of Herod and our Lord's Reply. ND he went through the ^ "cities and villages, teaching, « Matt. ix. 35; ° o ' o' chap. vm. i. and ''journeying toward ^ Jerusalem. Then said one^ '^ chap.ix. 51. unto him, Lord, are there ^ few ''that be saved.? And he ^^.^p^^e^. 24 said unto them, <* Strive to enter in at the strait gate:^ ^o'^ ^'on^v-John 31 And he said unto him, If they hear not -^ Moses and the prophets, neither will they be persuaded,^"^ ^ though one rose ^^ ^ xxvTn.'^i!-' from the dead. "^llfT. 12 the best authorities read he that ^^ one ^* a 15 Now there ^^ and he " faring 18 And a certain beggar named Lazarus was {accordiiig to the best authori- ties') 19 filled 2° the crumbs that ^1 yea, even ■^ borne away ^^ and the 2* Greek Hades 25 in anguish -® Lazarus in like manner 2' the best authorities read xiO'w here -^ who wish to 29 may not be able ^° nor any cross over from thence to us. 31 And 32 (/ig i}gst authorities read But Abraham saith 33 go to 34 they will not be persuaded, even 35 j-jgg Contents. The respon.se of the Pharisees a respectable worldly man, leading a godless life (ver. 14) called forth another parable, in which of selfishness ; the poor man was one of a class another phase of the same great truth is brought despised by the 'covetous.' Thus the sneer of out, namely, that neglect of the proper applica- the Pharisees was answered. The object of the tion of wealth becomes the source of eternal parable was not to make a new revelation about calamity. The rich man is no great sinner, but the future state, yet while using the popular 454 THE GOSPEL ACCORDING TO LUKE. [Chap. XVL 14-31. language of the day on this subject, our Lord's A'ords must reveal the truth (see on ver. 22). Between the parable and the occasion of it (ver." 14), we find a number of thoughts (vers. 15-18), which had been expressed by our Lord on other occasions, all appropriate to the Pharisees at this time. The connection is however difficult to trace, see on vers. 16, 17. Ver. 14. And the Pharisees also. The pre- ceding parable was addressed to the disciples (ver. i), but the Pharisees heard all these things. A continued act is meant, here and in what fol- lows : and they scoffed at him. Their feeling was : This man makes riches of little account, but we know better ; we can keep our wealth and our piety too. Hence the next verse is aimed at their semblance of piety, which was the basis of their derision of Him. Ver. 15. Ye are they that justify yourselves, declare yourselves to be righteous in the sight of men ; but God knoweth your hearts. Plainly implying that in Plis sight they were not justified, accounted as righteous. For that which is lofty among men, i. e., considered so by men. — Is abomination in the sight of God. Because He knows the heart. He judges differently from men, and precisely what men regard most highly He regards least. This general truth applies to the special case of the Pharisees. Vers. 16, 17. These verses maybe thus para- phrased : ' I have said that you are not justified in the sight of God, but are an abomination ; and the standard of this judgment is one that you ac- knowledge.'— The law and the prophets were un- til John, that completed the preparatory work, and since that time the kingdom of God has been preached, and every one (people of all classes, publicans and sinners) forceth his' way into it; but, lest you might infer that I deny your right- eousness by some new rule, I declare to you, it is easier, etc.. Matt. xi. 12, 13 ; v. -iS. Ver. 18. Every one who putteth away Ms wife, etc. The law remains valid on a point about which many of the Pharisees were altogether wrong (comp. Matt. xix. 3-9). If, as we believe, the verse occurs in its proper connection, there was in the opinions of the Pharisees present some occasion for referring to this matter. Very shortly afterwards this class tempted Him in re- gard to the question of divorce. An allusion to Herod's conduct is unlikely, since his case was different. Any reference to spirittial adultery (the service of mammon) seems far-fetched. On the principle here laid down, see on Matt. v. 31, 32. Vers. 19-31. The Parable of the Rich Man and Lazarus. After rebuking the Phar- isees, our Lord enforces the teaching which they derided by means of this parable. The two characters simply represent the classes to which they belong. All attempts to find deeper allusions are unsuccessful, for example, that Herod and John are meant, or Judaism and heathenism. Ver. 19. A certain rich man. His name is not given, but he is often called Dives, which is the Latin word for ' rich man.' Tradition gives him a name [Nitteue), but there is no proof that an actual person was referred to. — In purple. The costly material for upper garments, brought from Tyre. — Fine linen. For under garments, from Egypt ; some such was said to be worth twice its weight in gold. — Faring sumptuously every day. He was not a glutton, nor recklessly extravagant, but he lived well, as a rich man could afford to do. There is no reason for supposing that he was a Sadducee ; doubtless the rich among the Phari- sees also lived according to their means and posi- tion. Nor is the man represented as specially a sinner. He was a 'son of this world' living to himself, without trying to make friends out of the mammon of unrighteousness. The parable teaches that such a one is punished after death Murex Purpura, source of Tyrian Dye. Ver. 20. A certain beggar. Introduced in contrast with the rich man, who is the principal figure. — Named Lazarus. The significant name is mentioned in this case. It means ' God a help,' not, as some suppose, 'helpless.' The Lazarus of this parable has nothing save the name in common with Lazarus of Bethany. We infer from the name, as well as from the sequel, that the beggar was one who feared God. — Was laid at his gate. The rich man thus had an op- portunity of making a better use of his wealth, for the ' gate ' was the only entrance to the house itself. — Full of sores. Covered with them. They might have been the result of insufticient food. Ver. 21. And desiring to be filled, etc. Some think he did not even obtain this desire, and thus heighten the negligence of the rich man. — The crumbs which fell, lit., ' the things which fell ; ' the best authorities omitting ' crumbs.' These would scarcely satisfy him ; in any case the rich man gave himself no concern about the matter. — Yea, even the dogs came and licked his sores. The dogs sought the same portion, but even they alleviated his pain by licking his sores. It is a mistake to suppose that they heightened his misery by licking his sores, nor is there any proof that they snapped up what he wished to obtain. The pity of the wild and masterless dogs is con- trasted with the indifference of the rich man. Ver. 22. The beggar died. No mention is made of his funeral. A pauper's burial would attract no attention. — And was borne away. His soul is meant (so the Rabbins taught) in con- trast to the burial of the body of the rich man. — By the angels. To be taken literally. The implied contrast is with the pall-bearers at the rich man's funeral. — Into Abraham's bosom. This was, among the Jews, a metaphorical ex- pression for the state of blessedness after death. It is not exactly equivalent to ' heaven,' but rather to 'Paradise ' (Luke xxiii. 43), the happy side of the state of the dead. Our Lord throughout adopts the popular language of the Jews, with- out in any way implying that it was incorrect. Had it implied error. He would doubtless have so indicated. The beggar died first, being taken from his sufferings ; the other was given longer space for repentance. — The rich man — was bu- ried. The funeral doubtless corresponded with his life, — was magnificent. Chap. XVI. 14-31-] THE GOSPEL ACCORDING TO LUKE. 455 ■ Ver. 23. And in hell, Greek, ' Hades,' i. e., in the state or place of departed spirits ; which must not be confounded with Gehenna, the final state of eternal punishment, since in this case it includes 'Abraham's bosom.' — He lifted aphis eyes. Either he looked up to a higher place, or he now became fully conscious. — Being in tor- ments. The rich man was in a place of punish- ment ; for the whole parable turns on this point. Physical torment is not implied, save so far as it is necessary for the figurative representation. The rich man's body was buried. — Seeth Abra- ham afar off. According to the Jewish notion, Paradise and Gehenna are so situated that one is visible from the other. A literal sense is not to be pressed, any more than in the previous part of the verse. The recognition of Abraham points to the fact that descent from Abraham, even when acknowledged in that state after death (ver. 25), is in itself of no avail. — In his bosom. Strictly figurative. Ver. 24. Father Abraham. Even there the man does not forget that he is a Jew. — Send Lazarus. It is possible, but not probable, that he still fancies he has some right to the services of one who was his inferior on earth. — That he may dip .... cool my tongue. The reason for this request is given : for I am in anguish in this flame. Our Lord uses this figure to represent a fearful truth. Though entirely figurative, it means that the souls of the impenitent after death suffer as terribly as though fire were tor- menting their bodies. The close relation be- tween sin and its punishment is suggested by the mention of the tongiie. The chief organ of sin becomes the chief organ of punishment. The conditions are reversed : the former rich man, now in torment, would be glad to receive refresh- ment from the despised beggar, now in blessed- ness. Each retains his character. Ver. 25. Son. The relation is acknowledged, in a tone of pity and tenderness, but that is of no avail. — Bemember. Memory remains and is intensified in that state ; it is here appealed to so as to prove to the man in torment the picture of his lot. — In thy life-time. Contrasted with ' now.' — Didst receive. So that there is nothing left to be given you. — Thy good things. ' Thy ' is emphatic ; what he had on earth, his wealth, was regarded as his chief good. Hence he re- ceived all his portion there. The connection with the preceding parable suggests that if he had made friends out of the mammon of unrighteous- ness, there would have been some of the ' good things' available for another world. — Lazarus in like manner evil things. All the good for one had come on earth ; ' in like manner ' all the evil for the other. — But now, etc. The reason was not that Lazarus had been poor and the other man rich. It was the rich man's estimate of his wealth, of which Abraham spoke. So we may infer that it was* the conduct of Lazarus under affliction and poverty which is alluded to. Comp. also vers. 27-31. Ver. 26. And beside all this. Besides the moral impropriety of granting the request, the wish was an impossible one. God has immuta- bly decreed otherwise : there is a great gulf fixed. The figure is that of an unfathomable abyss which cannot be spanned. Here our Lord reveals what was unknown to the popular mind of that time. — That. In the world of departed spirits, according to our Lord's imagery, where He deviates from the popular notions, a change of state is impossible ; God has so ordered it. Pur- gatory and repentance after death find no sup- port here. Vers. 27, 28. I pray thee therefore, etc. His brethren were living as he had done. ' This is the believing and trembling of James ii. 9. His eyes are now opened to the truth ; and no won- der that his natural sympathies are awakened for his brethren. That a lost spirit should feel and express such sympathy is not to be wondered at ; the misery of such will be very much heightened by the awakened and active state of those higher faculties and feelings which selfishness and the body kept down here.' Alford. Ver. 29. They have Moses and the prophets, i. e., the Old Testament. — Let them hear them. This implies that these men, though children of Abraham and possessors of the Old Testament, had never rightly attended to it. Ver. 30. Nay, father Abraham. This scarcely means : they will not hear them, but rather. Nay, but make the matter more sure. The advocate of more decided 'spiritual manifestations' is a lost and still impenitent soul, without real dis- cernment as to the best means of grace. Ver. 31. If they hear not Moses, etc. The Old Testament Scriptures were sufficient to lead them to repentance, and if they were not rightly affected by them, no appearance from the other world would awsiken faith, conviction of the truth. For the Jews at that time the Old Testament was sufficient. Those who do not hear when God speaks, will not hear the truth about the other world, even if a message came from it. Granting the possibility of such message, we must, from this verse, deny any mo7'al advantage to be de- rived from it. According to our view of the chronology, the raising of Lazarus had already occurred ; and this, so far from convincing the Pharisees, who were now addressed, led to their bitterest opposition. Our Lord rose from the dead, but did not appear to the Pharisees ; and the testimony concerning His resurrection pro- duced no important results among them. The prerequisite to the conversion of a Jew to faith in the risen Lord was an earnest listening to what God had spoken before. The FaxuRE World, in the light of this parable. Our Lord here assumes : ( I ) that all live after death ; (2) that in the state of the dis- embodied dead, there are two classes, which re- main unchanged : the punished and the blessed ; (3) that the disembodied spirits retain their per- sonality and their memory ; and that one element of torment is the apprehension, on the part of the lost, of what they would not believe on earth, without any corresponding moral effect ; so that even natural sympathy only increases their misery. The parable, especially in its closing verse, cau- tions against too great curiosity on this subject. The answer He puts in the mouth of Abraham is not only opposed to modern 'spiritualism,' but also to attempts to work upon the conscience and awaken faith by graphic portrayals of future misery. If Lazarus, coming from Abraham's bosom and a witness of the sufferings of Dives, could do no good to those who were disobedient to the simple words of Divine revelation, little good can be expected from the most vivid d^ scriptions made by those who have never been there. Dante's Inferno has done little for Chris- tianity. 456 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIL i-io. Chapter XVII. i-io. Further Discourse on Genuine Faith, which overcomes Ojfeiices. 1 '' I ^HEN said lie ^ unto the ^ disciples, " It is impossible but « Matt, xviii J- that offences will "^ come : but woe imto him, through 2 whom they come ! * It were better* for him that a millstone b Matt, xviii. 1 1 • 1 c r ^ ' Mark ix were hanged about his neck, and he cast ° into the sea, than " 42- 3 that he should offend one of these little ones.''^ Take heed to yourselves: ^ If thy brother trespass^ against thee,^ d j-gj-j^j^g c Matt. xvm. 4 him; and if he repent, forgive him. And if he trespass ^ '^^^""■'^•' against thee * seven times in a ^^ day, and seven times in a ^ Comp.Matt ^ -^ xviii. 21. day ^^ turn again to thee, saying, I repent ; thou shalt forgive him. 5 And •''the apostles said unto the Lord, s' Increase our faith. -^ ^ee ^Mark 6 And the Lord said, " If ye had ^^ faith as a grain of mustard ^ P°'^P;^^^'''' seed, ye might ^^ say unto this 'sycamine tree, Be thou plucked '' ^vii. 2^.*'^' up by the root.^* and be thou planted in the sea ; and it should ^^ ' xiTi'.' '''"''■ 7 obey you. But which ^^ of you, having a servant ploughing or feeding cattle,^^ will ^'' say unto him by and* by,^^ when he is 8 come from the field, Go ^^ afid sit down to meat .'' And will not rather say unto him. Make ready wherewith I may sup,-*^ and yt-g-ird thyself, and serve me, till I have eaten and drunken ; and ^ See chap 9 afterward thou shalt eat and drink .? Doth he thank that ^^ servant because he did the things that were commanded him } 10 I trow not.^^ So likewise ye,^^ when ye shall have done all those things which ^ are commanded you, say, We are 'un- profitable servants : we have done that which was "^^ our to do. / Matt. XXV. 30 : comp. 1 , Job xxii. 2, duty \ . XXXV. 7 ; Rom. xi. 35. 1 And he said -^ his * gain ^ were thrown '' cause one of these little ones to stumble ^ the best authorities omit against thee '^ the best authorities omit in a day ^^ would ^* rooted up ^® keeping shee-p " that will ^^ ■ Come straightway '^^ or my supper ^■^ the best authorities omit him and I trow not. ^^ Even so ye also '^* the things that o?nit will ^ rather than ^ sin 10 the i''^ have 1^ who is thei'e ^^ 07nit by and by 21 the 2^ it was Part of the discourse began in chap. xv. 4, and addressed to the disciples (ver. i). Some of the thoughts are found in Matt, xviii., but the latter part of the section is peculiar to Luke. ' Ver. I. To Ms disciples. All the followers of our Lord who were present ; since ver. 5 men- tions ' the Apostles.' It is impossible, etc. See on Matt, xviii. 6, 7. The connection is plain : the Pharisees had already derided Him (xvi. 14), and, having taken greater offence at the last parable, had probably gone off. The design was to counteract the influence which this behavior might have upon the new disciples ('the publi- cans and sinners '), who had been accustomed to look up to the Pharisees. Ver. 2. Gain. Peculiar to Luke. The refer- ence to the effect of the behavior of the Phari- sees is sustained by the mention of little ones. Ver. 3. Take heed to yourselves. Precisely this class needed this caution. For as they had been so lately sinners they would be most likely to give occasion of stumbling ; and as new converts of this class are enthusiastic, they would readily stum- ble themselves. See on Matt, xviii. is, 21, 22. Ver. 4. Turn again to thee. Confession is plainly demanded here, as rebuke had been in ver. Chap. XVII. 1-19.] THE GOSPEL ACCORDING TO LUKE. 457 3. Christian confession may be as rare as proper Christian rebuke. Ver. 5. And the apostles said. This is the only instance in the Gospels, where the Apostles as such make a request in common. — Increase our faith, lit., ' add to us faith,' /. e., give us more faith. They felt themselves unequal to the duty of forgiving love enjoined upon them (vers. 3, 4). They had been taught this before, and no doubt in the mean time had learned their insufficiency. Those who offer the prayer should remember the occasion of it. Ver. 6. If ye have faith, ^c. See on Matt, xyii. 20 ; xxi. 21. The original implies that they had not so great faith, though it does not assert that they had none. — This sycamine tree. The discourse was probably uttered in the open air, and the tree near by, as the mountains were on the other occasions when a similar saying was uttered. The mulberry tree seems to be meant, not the sycamore (chap. xix. 4). Some argue that the latter is meant, because it is more com- mon in Palestine and a sturdier tree ; but the original points to the former. — The promise here given is even stronger than that in Matthew, for the tree is represented as being planted in the sea, where growth is ordinarily impossible. — And it should obey you ; the tree being repre- sented a living thing. — This promise is mis- understood, only when miracles of power are put above miracles of grace. The whole passage may be thus paraphrased : You think the duties I enjoin too hard for your faith, but this shows that you have as yet no faith of the high order you ought to have, for the smallest measure of such a faith would enable you to do what seems altogether impossible in the natural world ; and so much the more in spiritual things, since real faith is preeminently spiritual power. Ver. 7. But who is there of you. The con- nection is : beware of thinking that you have any merit in the great results accomplished by faith. The thought of their enduring in faith so long as the day of their labor lasted, is also included. By such views of their unprofitableness and of the need of patient endurance their faith would be increased. — A servant. A bond-servant, entirely dependent on his master's will. — Plough- ing or keeping sheep. There may be an allusion to the two kinds of apostolic duty : breaking up the fallow ground and feeding the Lord's people ; but the main thought is that the servant is doing what his master has ordered him to do. — Come straightway (the E. V. misplaces this word, ren- dering it 'by and by'): this is contrasted with 'afterward ' (ver. 8). Ver. 8. Will not rather ! This assumes an affirmative answer. — Make ready, etc. As a matter of right this was all that could be ex- pected. But compare chap. xii. 37, where the very reverse is promised. There the privileges of a state of grace are spoken of ; here our Lord is telling of what could be expected on the ground of merit. Ver. 9. Doth he thank, etc. Then it was not the custom to do so ; and that it is so now is owing solely to the influence of the religion of Christ. On the former fact the illustration is based, from the latter we infer that our Lord is not saying what ought to be done by an earthly master. God is never bound to thank us for our service, as an earthly master might be, and the whole parable is directed against our choosing to remain in the relation of servants instead of ac- cepting that of sons. If we want wages for our work, then we are servants. Ver. 10. Even so ye also. The application, here plainly made, is that nothing can be claimed in God's service on the ground of merit. Even ' the Apostles ' (ver. 5) could make no such claim. The verse should guard the interpretation of the parable of the unjust steward from the idea that earthly wealth can buy heavenly favor. From God we can claim nothing, save as He has promised it. — When ye have dotie all, etc. Our Lord does not say that they would or could do all. The fact that none have done so, makes the argument the stronger. — Say we are unprofitable servants, etc. ' Unprofitable ' here does not have a bad sense. Any profit or merit would arise from the servant's doing more than his duty, but if he did all his duty, while no blame could attach to him, no merit could be allowed. Thus all works of supererogation are denied, and all claim on the ground of our goodness or fidelity. The moral necessity for justification of faith, afterwards so plainly stated by Paul, is found in this verse ; but He who uttered it is Himself the Object of that faith. He was kind and merciful in thus speaking, for the words, apparently severe, are not only true, but so necessary to keep our pride from leading us away from Christ. It is better that we should confess to the Master : ' we are unprofitable servants,' than that He should call us so (Matt. XXV. 30). — With this thought, the series of discourses closes. Chapter XVII. 11-19. Healing of Ten Lepers. 11 A ND it came to pass, "as he went ^ to Jerusalem, *that he 12 1\. passecP through the midst of^ Samaria and Gahlee. And as he entered into a certain village, there met him ten men that 13 were lepers, '^ which ^ stood afar off: And they lifted up tJieir 14 voices, and said,^ Jesus, ''Master, have mercy on us. And when a Chap. ix. 51 ; xviii. 31. b See Matt. xix. I ; comp. John iv. 3, 4- c Lev. xiii. 45, 46. d See chap. v. 5- ^ they were on their way {according to the best authorities) * was passing ^ between ^ who saying 4.58 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIL 11-19. he saw them, he said unto them, Go ^ * shew yourselves unto the '' ^f Mau^viii'. priests. And it came to pass, that, as they went, they were X^^"^^^' "' 15 cleansed. And one of them, when he saw that he was healed, 16 turned back, and ^ with a loud voice ^ glorified ^ God, And » fell ^ fm. it^^' down on /its face at his feet, giving him thanks : and he was *a j^ I Cor. xiv. 25- 17 Samaritan. And Jesus answering said. Were there not ten ^ 5.^^ 18 cleansed .-' but where are the nine.-* There are not^*^ found that 19 returned to give glory to God, save this ' stranger.^^ And he : is. ixi. 5. said unto him, Arise,^ go thy way : * thy faith hath made thee ^ Chap. xviii whole.^2 Mark X. 52. ^ insert and ' 1° Were there none omit and ^ glorifying " (?) instead of {.) ® Were not the ten ^2 or saved thee Chronology. The date of this incident has been much discussed. It evidently belongs to the general journey to Jerusalem spoken of in chap. ix. 51. Robinson and many other harmo- nists place it at the beginning of the journey, just Zion Gate and Lepers Quarter Jerusalem after the rejection by the Samaritan village (cha-. ix. 52-56). The preceding chapters (xiii. lo-xvn. 10) narrate what can be most naturally placed in Perea, and what follows (xvii. 20-xviii. 34) also belongs to that district, since Matthew and Mark distinctly affirm this in regard to a number of the incidents. But we find no distinct evidence of any other journey which would touch upon the borders of Samaria and Galilee, except the one re- ferred to in Luke ix. 51, and also in Matt. xix. i ; Mark X. i. Other views: (i) That all the pre- vious incidents belong to Galilee, and that this is a journey from Galilee to Jericho (xviii. 35). (2) This healing took place during an excursion from Ephraim (John xi. 54), or (3) during the journey rorn Ephraim to Jerusalem (Andrews) ; the aising of Lazarus having occurred after the dis- course last recorded. But of this there is no proof, and ' Galilee ' was too far off to be even skirted in such a journey. Ver. n As they were on their way to Jeru- salem. The correct reading leaves the time quite indefinite; comp. chap. ix. 51. — Between Sama- ria and Galilee. This seems to be the sense of the correct reading. There is no such journey recorded by any of the Evangelists except that from Galilee about the time of the Feast of Tab- ernacles. There is no hint (unless this verse be an exception), that He ever approached Galilee after that time. Our Lord at that time passed into Samaria, but after the rejection mentioned by Luke (ix. 52-56) skirted the borders for a time, probably from west to east, reaching Jerusalem by the valley of the Jordan. It may be that He passed through Perea at this time, but this is not certain. Samaria is mentioned first, because it was nearest to Jerusalem, which had just been named. The E. V. ' through the midst of Samaria and Galilee,' implies a journey directly through the middle, first of Samaria, then of Galilee, to-, wards Jerusalem ; which is an absurdity, Samaria lying between Galilee and Jerusalem. Ver. 12. As he entered. The incident prob- ably occurred outside the village. — Ten lepers. Misery had united them, although they were of different races ; comp. a similar company, 2 Kings ix. 3. — Who stood afar off. Because of their un- cleanness. See on Matt. viii. 2 ; and comp. the Levitical requirements : Lev. xiii. 46 ; Num. v. 2. Ver. 13. And they, 'they' is emphatic; the first step was taken on their part. — Jesus, Master, etc. These people in an obscure village, iso- ited .00 by their disease, knew our Lord and called upon Him by name. Ver. 14. And when he saw them. Attracted by their cry. This miracle brings out the human side of the work of salvation most fully. — Go and shew yourselves, etc. This command fol- lowed the healing in the first miracle of this kind recorded in the Gospels (Matt. viii. 4) ; here it precedes it. Our Lord would test their faith by their obedience, and, as it further appears, teach a lesson respecting love and gratitude, useful for the church in all ages. — As they went, or, 'were going,' on the way, they were cleansed. While they obeyed, not because of their obedience, but because of the faith it expressed, they were healed. No one need wait to know all the truth before he can really believe and be saved ; let him believe Chap. XVII. II-37-] THE GOSPEL ACCORDING TO LUKE. 459 what he has heard the Lord say ; if he really believes he will act accordingly, and the spiritual healing promised to faith will come from the Saviour. Personal faith in a personal Lord Jesus Christ is commanded ; fuller knowledge will come afterwards and serve to increase the faith. Ver. 15. Ona of them, etc. The description is graphic, the healing took place immediately. — Turned back. They were still on their way to the priests. — "With a loud voice. There may be an allusion to the clearness of voice resulting from the cure of his leprosy, since that disease would make the voice husky. — Glorifying God. Glori- fying God and love to Jesus Christ are closely joined. Ver. 16. Fell down, etc. This implies love and willingness to submit himself entirely to the Saviour. — And he was a Samaritan.' The others were Jews, it is properly inferred. Ver. 17. Were not the ten cleansed? The per- ceptible tone of sadness is readily accounted for by the circumstances. Our Lord had, as we sup- posed, first taken final leave of Galilee, where His popularity had been greatest, but which gradually closed against Him. The nine were Galileans, and represented the ingratitude of their district, our Lord's own home. The incident is prophetic of the reception accorded to Christ by the Jews and heathen respectively. — Where are the nine ? They had doubtless gone to the priest, feeling that this was their chief duty as Jews, and been declared clean. Some gratitude they had, but the personal gratitude which takes the form of love they lacked. They had enough of faith to receive bodily healing, but it is left uncertain whether they received any spiritual benefit. Ver. 18. Save this stranger, or 'alien,' not of Jewish extraction. The nine were Jews, and yet put the ceremonial requirement above gratitude to their own countryman who had healed them ; the stranger came, though the Jews had no deal- ings with the Samaritans (John iv. 9). Ver. 19. Thy faith hath made thee whole, or 'saved thee.' Salvation in the highest sense is meant. The faith which the man had manifested was more than the faith of the other nine ; it was a hand opened to receive higher spiritual bless- Lepers. ings. The man's obedience, praise to God, grati- tude, love, were only evidences of ' faith.' Real faith manifests itself in obedience and love. As leprosy most aptly represents our sinfulness, so our Lord's dealings with lepers most plainly illus- trate His method in saving us from sin. Chapter XVII. 20-37. Discourse concerning the Coming of the Kingdom of God. 20 A ND when he was demanded of ^ the Pharisees, " when the -^~V kingdom of God should come.^he answered them and said, 21 The kingdom of God * cometh not with observation: Neither shall *■ they say, Lo here ! or, lo ^ there ! for, behold,"* the king- dom of God is ''within you. 22 And he said unto the disciples, ^ The days^ will come, when ye shall desire-^ to see one of the days of the Son of man, and ye 23 shall not see it. ^ And ''they shall say to you, See here ; or, see 24 there : ^ go not after them} nor follow ^ them. * For as the hghtning, that ^ lighteneth out of the one part under ^^ heaven, shineth unto the other part under heaven ; so shall also ^^ the 25 Son of man be 'in his day. But first * must he suffer many ^ being asked by ^ cometh ^ omit lo ^ the best authorities read Lo there ! Lo here * follow after ® when it ^° insert the 4 lo 5 Days "^ go not away ^1 omit also a Chap. xix. 1 1 ; Acts i. 6. b Comp. chap. xii. 39- c See chap, xvi. 4. d Comp. John i. 26. e Matt. ix. 15: Mark ii. 20; chap. V. 35. y" John viii. s6. g Matt. xxiv. 23 ; Mark xiii. 21 ; comp. chap xxi. 8. h Matt. xxiv. 27; comp. Ezek. i. 14. i \ Cor. V. 5. k See Matt. xvi. 21 ; Mark viii. 3 1 ; chap. ix. 460 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIL 20-37. 26 things, and be rejected of this generation. 'And as it was ^^ in ^ gtc". "mIL the days of Noe/^ so ^^ shall it be also in the days of the Son of """• ^t- 27 man. '"They did eat, they drank, they married wives,^^ they ""3^ 3"; '"''^ were given in marriage, until the day that Noe '^ entered into the 28 ark, and the flood came, and destroyed them all. Likewise also ^^ as it was ^^ in the days of Lot ; they did eat,^"" they 29 drank, they bought, they sold, they planted, they builded ; " But « Ge"- xj"- j6, the same day ^^ that Lot went out of ^^ Sodom it rained fire and 30 brimstone from heaven, and destroyed them all. Even thus '^ x\ shall it be "in the day when '^^ the Son of man is revealed. In o iCor. i. 7; . n„ . 2Thess. i. that day, ^ he which ^^ shall be upon the housetop, and his 7; i Peter i. stuff"-^^ in the house, let him not come^* down to take it^^ away : P ^^att xxiv. ■' 17, 18 ; and he that is in the field, let him likewise ^^ not return back. ^^'^'; '''"• ^2, %% 'Remember Lot's wife. ''Whosoever shall seek *'to save ^^ comp. chap. kJ ' -J '^ • XXI. 21. his life shall lose it ; and '■^^ whosoever shall lose his life ^^ ' shall ^ stemtn.^' 34 preserve ^^ it. I tell ^^ you, in that night there shall be two jneu ^ Arts*xx. 28; in '^^ one bed ; the one shall be taken, and the other shall be left. o72TheJs. 35 "Two women shall be '^^ grinding together; the one shall be x.'39;'iPet! 36 taken, and the other left.'^* '" T^o ^^ ineji shall be in the field ; ^ Acfs vii. .9. 37 the one shall be taken, and the other left. And they answered 41- "V ]Vl3.tt< XXIV and said ^ unto him. Where, Lord } And he said unto them, 40- TV lVI3.lt. XXIV "' Wheresoever ^" the body is, thither ^^ will the eagles '"^^ be ^s ; comp. Job xxxix. gathered together. 30. ^2 came to pass ^^ Noah ^'^ even so ^^ They ate, they drank, they married . ^® even " ate ^^ in the day ^^ from . ^^ After the same manner "^^ that 22 who ^^ goods ^* go ^^ them "^ and let him that is in the field hkewise " gain 28 but ^^ his life ^° ^r quicken ^^ say unto 32 on 33 there shall be two women ^* shall be left 35 The best authorities omit ver. 36 36 answering say ^ Where 3s there ■^'•' insert also. Chronology. We connect this discourse which means the actual kingdom of the Messiah, with that ending in ver. 10, placing the whole in — Cometh not with observation, /. e., when men Perea, just before the final departure for Jericho are looking for it. The coming of the kingdom and Jerusalem. Chap, xviii. 15-34, contains in- of God will riot be of such a character that men cidents to which Matthew and Mark distinctly can see outward tokens of preparation for it, and assign this time and place, and there is no indi- determine when it is to come, cation of any long interval between this section Ver. 21. Lo here! or, there! Men have no and that, while the discourses and events have an right to point to anything as a proof of the speedy internal connection. Meyer and others think coming of this kingdom. They can never know that all up to chap, xviii. 30, belongs to the jour- the definite time, though they should ever pray : ney on the borders of Samaria and Galilee, but ' Thy kingdom come.' — The kingdom of God is this involves a difficulty which they admit, and within you, or, ' in the midst of you.' A future which seems needless. This section contains coming of the kingdom of God is referred to much that was repeated in the discourse on the throughout, and it is implied that the second Mount of Olives just before the crucifixion, but coming of Christ, the King, coincides with this at the same time much that is peculiar. coming of the kingdom. But here our Lord Ver. 20. Asked by the Pharisees. To entangle declares that the kingdom of God was already Him, for they were seeking occasion to kill Him. among them, for the King was present and work- Even in Perea, their enmity had been lately in- ing among them. This implies to a certain ex- creased (see the last discourse, chaps. 15, 16). tent the other meaning : 'within you,' so far as Possibly there was also mockery in the question, its presence among them involved the personal but the Pharisees would in that case have scrupu- duty of each one to reject or accept it in his heart. 'ously avoided the expression : the kingdom of God, Some suppose the meaning to be : the kingdom Chap. XVII. 20-37.] THE GOSPEL ACCORDING TO LUKE. 461 of God is an internal, spiritual matter. But our Lord goes on to speak of this coming as an ex- ternal phenomenon. The crowning objection is, that the words were spoken to the Pharisees, in whose hearts this kingdom had no spiritual pres- ence. Godet thus combines the two : ' Humanity must be prepared for the new external and divine state of things by a spiritual work wrought in the depths of the heart ; and it is this internal advent which Jesus thinks good to put first in relief be- fore such interlocutors.' Ver. 22. Unto the disciples. The Pharisees had probably withdrawn. In what follows there is no reference whatever to the destruction of Jeru- salem, as in the later discourse. The one subject is the Lord's future coming, the sudden personal appearance of the Son of man. Some, to escape this view, maintain the gfoundless conjecture that Luke has inserted here a part of the discourse on the Mount of Olives, which referred to the destruc- tion of Jerusalem. — Days will come, etc. The connection with the answer to the Pharisees is close. The kingdom has already begun, for the King, the Bridegroom, the Son of man, is here, but He will be taken away. From the answer to the Pharisees the disciples might have inferred, as they were wont to do, that our Lord would now establish a temporal kingdom on earth, but he discourages such false hopes. — When ye shall desire. They would have tribulation, which would make them long for Christ's presence. — One of the days of the Son of man. The future coming or presence of the Lord is meant, since it is im- plied that at that time He would be absent. They might also long for the former days, for such in- tercourse with him as they were now enjoying. — Shall not see it. Because the hour had not yet come, because the Lord still asked for patient waiting. Ver. 23. And they shall say to you. In this state of longing they would be in danger of being' deceived by false tokens ; comp. Matt. xxiv. 23- 27. The same danger has always existed. — Lo there ! Lo here. This is the correct reading. The reference is to the place of our Lord's Second Advent, about which (as well as the time) many busy themselves. Ver. 24. For. Neither time nor place can be determined, for the coming will be sudden and universally perceived. See on Matt. xxiv. 27. Ver. 25. But first must he suffer, etc. Pe- culiar to Luke, and a proof that the discourse is put in its proper place. This prediction, how- ever, gives no clew to the time and place of His coming, but cautions them against expecting a temporal kingdom and triumph now, since the sufferings of the King were first to come. — Be rejected of this generation. To be taken lit- erally, as an intimation of the speedy rejection of our Lord. The verses which follow point to a virtual rejection by the world, to continue until His return. Vers. 26, 27. See on Matt. xxiv. 37-39. The continued unbelief and carelessness of the world in regard to the coming of the Son of man is thus illustrated. Vers. 28-30. In the days of Lot. Comp. Gen. xix., the literal truthfulness of which passage is endorsed by our Lord, in the vivid sketch He gives of the destruction of Sodom. This illus- tration is peculiar to Luke, and a further proof of his accuracy. Ver. 31. In that day. This has no reference to the destruction of Jerusalem, as Matt. xxiv. 16-18, but to the future coming of the Messiah. ' In that day,' the same haste and abandonment of earthly possessions will be called for, which was required of Lot and his family (Gen. xix. 17). The catastrophe immediately preceding the coming of the Messiah, which is described in Matt. xxiv. 29-31, is here referred to. How far an actual physical flight is implied cannot, of course, be determined. Ver. 32. Remember Lot's wife. See Gen. xix. 29. Her crime was still paying attention to what had been left behind in Sodom, her punish- ment was destruction while apparently on the way to safety. She has become 'the type of earthly- mindedness and self-seeking.' This caution was appropriate to ' disciples,' since Lot's wife repre- sents, not those entirely careless, but those who have taken a step towards salvation, and yet do not hold out in the hour of decisive trial. Ver. 33. Shall seek to gain, etc. There are two views of this verse : (i.) The seeking to gain, takes place throughout the preceding life, and the loss at the final catastrophe. (2.) The seeking to gain, takes place at the catastrophe, and the loss at the decisive moment of the coming' Christ. Matt. x. 39, which refers to the whole previous life, favors the former view. — Whosoever shall have lost his life, i. e., shall not have counted his life dear to him in compari- son with Christ. — Will preserve, or, 'quicken' it. The word is derived from animal parturition, as if the events of that day were represented as the pangs of travail resulting in the new and glorious life of the believer. Comp. Matt. xxiv. 8. In this part of the verse, also, the reference to the whole preceding life seems more appropri- ate. Ver. 34. I say unto you. Solemn introduction. In that night. Night is the time of surprise and terror, and the return of the Lord had already been set forth figuratively as occurring at night (chap. xii. 35-39) ; but vers. 35, 36, refer to the day-time. — Two men on one bed. Peculiar to Luke. Illustrating the separation of those pre- viously closely associated together. Husband and wife are not referred to, however. There will be a separation between the faithful and the un- faithful, as well as a gathering of the elect out of the world. This illustration gives prominence to the former idea, the next to the latter. Ver. 35. Two women, etc. See on Matt. xxiv. 41. Ver. 36 is omitted by the best authorities, and was probably inserted from Matt. xxiv. 40. Ver. 37. 'Where, Lord? The Pharisees had inquired in regard to the time ; the disciples ask about the place, with special reference to the separation just spoken of. They did not under- stand its universality. The answer of our Lord : where the body is, etc., proclaims this universal- ity. In Matt. xxiv. 28, we find precisely the same thought, ' carcass ' being substituted for ' body.' There, however, a reference to the destruction of Jerusalem is probably included ; here the second coming of Christ alone is spoken of. The prin- ciple is general. 462 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIIL 1-14. Chapter XVIII. 1-14. Two Parables respecting Prayer: the Importunate Widow ; the Pharisee and the Publican. 1 A ND he spake*a parable unto them to this end, that men ^ "■ ^'l^^-'"''- 2 -^"^ ought '^ always to pray, and not* to faint; Saying, There vi'Js'co'i' was in a city a judge, which ^ feared not God, neither " regarded ^ ^^g^; \ 3 man : And there was a widow in that city ; and she came* unto chap^xiT-g I 4 him, saying. Avenge me of mine adversary. And he would not * i6^° Gal.' vi. for awhile: but afterward he said within himself. Though I ?3;^Thess. 5 fear not God, nor ''regard man ; Yet ''because this widow troub- c v'er!^4: leth me, I will avenge her, ^ lest by her continual coming she u ;'Heb. 6 weary me.^ And the Lord said. Hear what -^ the unjust judge '^ ^Con?p.chap. 7 saith. And * shall not God avenge '' his own'' elect, ' which ^ ^ iCor.ix. 27. 1-1 i-aii2; -f Chap. xvi. cry day and night unto him,^ though* ' he bear long with them .?^ «. 9- "■ . g Rev. vi. 10. 8 I tell ^" you that he will avenge them ' '" speedily. Nevertheless, ''' ^^^^- ''"'v- ' ^ ' 22 ; Rom. when the Son of man cometh, shall he find "faith on the .^'"- 33, etc. / rs. Ixxxvu. 1. earth } t J?,""=^..V- 7- / 2 Pet. in. 9. 9 And he spake ^^ this parable unto certain " which ^ trusted '"c^^^'^,;^^' ^ in themselves that they were righteous, and despised others : ^^ „ see'chap. 10 Two men * went up into the temple to pray ; the one a Pharisee, p zCor.^i. 9. II and the other a pubHcan. The Pharisee ''stood and prayed ^ 5 f2"Kings thus with himself, God, I thank thee, that I am not as other Acts'iil',. men are}"^ * extortioners, unjust, adulterers, or even as this pub- ^ x^%. ^^ 12 lican. ' I fast twice in the week, " I give tithes of all that I ^ " ;°vi.Vo!°' 13 possess.^'* And the publican, ''standing afar off, " would not lift « chap.xi.42! V Ezra ix. 6. up so much as his eyes unto heaven, but ""smote upon his «' chap. xxm. 14 breast, saying, God "^ be merciful to me a ^^ sinner. I tell ^^ you, ^ Ezek. xvi. •^ " -^ 63 ; comp. this man went down to his house justified r<^^/z^r ^^ than the Heb- ^i- 17; • ■' I John n. 2' Other: for ^ every one that exalteth himself shall be abased ; ^^ seeciia and ^^ he that humbleth himself shall be exalted. '''"• " • ^ they {according to the best authorities) 2 ^\-^q 3 and regarded not * came oft ^ wear me out. ^ unrighteous judge, tit., judge of unrighteousness ' 07/iit own ^ cry to him day and night {according to the best authorities) 9 is long suffering on their Isehalf ? '^^ say unto " insert also ^2 set the rest at nought i^ ^j^g j-est of men 1* get ^^ the 16 rather i" humbled is but Connection. This section belongs to the bears a resemblance to that of the unjust stew- same period as the preceding one ; the first par- ard (xvi. 1-13), and like it was addressed to the able has a close connection of thought with the disciples ; the second to that of the prodigal predictions concerning the coming of the Son of son (xv. 11-32), being also addressed to a wider man, while the second seems to have immediately circle. followed. The two constitute, as it were, a com- Ver. i. TJnto them, i. e., the disciples. — To plete whole. ' In order to end like the widow, this end, not in order that, but to s/iow, that they one must have begun like the publican ; and in (the disciples) ought always to pray. Comp. i order to act as recklessly of conscience as the Thess. v. 17 : 'Pray without ceasing.' The lat- Tudge, one must have the heart of a Pharisee in ter refers to the believer's prevailing frame of his bosom' (Van Oosterzee). The first parable mind; this, to unwearied petition for the same Chap. XVIII. 1-14.] THE GOSPEL ACCORDING TO LUKE. 463 object believed to be in accordance with God's will. It shows the conflict of prayer in the dis- tressed and suffering disciple. — Not to faint, not to be discouraged. The danger of discourage- ment arises from the delay in receiving an an- swer, while the 'adversary' continues to harass. Ver. 2. In a city a judge. The ordinary mu- nicipal judge, appointed in accordance with Deut. xvi. 18. — Who feared not God, and regarded not man. The expression is not an uncommon des- ignation of an unprincipled and reckless person. Religious motives and even social influences set no check to his seltish recklessness. Ver. 3. A widow in that city. The Old Tes- tament specially demanded judicial protection for widows. The suitor may represent the church. — Avenge me of my adversary. The justice of her cause is implied throughout. She does more than ask for a decision in her favor, she demands protection and requital. The Church of Christ, persecuted for ages, should proffer this request to God alone. Ver. 4. For a while. Not necessarily, for a long time. — He said within himself, etc. This soliloquy reveals the utterly abandoned character of the man : he was not ashamed of his own recklessness. Ver. 5. Because this widow troubleth me. He is willing to give justice, though for a very unjust reason. Even from such a man importu- nity can gain its end ; from her conduct hitherto he infers that she will persist and trouble him yet more. — She . . . wear me out. The literal mean- ing is : ' lest she smite me in the face,' beat my face black and blue. This is to be taken, not liter- ally, but figuratively, as setting forth the trouble- some effects of a woman's incessant demands, worrying into compliance one who feared not God and regarded not man. Our Lord drew His illus- trations, not from ideal characters, but from peo- ple whom He saw about Him. Comp. the con- duct of the disciples, Matt. xv. 23. Ver. 6. The unjust judge, lit., ' the judge of unrighteousness.' This is emphatic to lead to the conclusion in ver. 7. Ver. 7. And shall not God, etc. Much more then, since God is not an unjust judge, since the widow is not a forsaken one, but his elect, will He hear importunate prayer. While this is applicable in a certain measure to every in- dividual Christian, and to all bodies of Chris- tians in every age, the main application is to the elect as a collective body, to the final re- lease from her days of sorrow at the return of the Lord. — Who cry to him day and night. An exhortation to importunate prayer, as well as a prediction that God's elect will not fail to offer it. — Though he is long-suffering in their behalf. God is in general long-suffering, but this is inap- propriate here. ' That He is long-suffering to His people is implied in the first part of the verse. The best sense seems to be : ' though He is long-suffering,' i. e., delays the vengeance just spoken of, ' on their behalf,' or ' over them,' either 'on their case,' or 'on their account.' The view that this is a separate question : Is He wont to delay with respect to them and their requests ? seems to be opposed to the whole course of the parable. Delay may be ' on their behalf,' and the proper answer. Ver. 8. I say unto you. Our Lord answers His own question. — He will avenge them speed- ily. Not suddenly, but quickly. If ver. 7 be explained : Is it His way to delay in their case } then this is the expected negative reply. But the avenging belongs to the coming of the Son of man, which is still future after eighteen centuries. However long delayed in man's estimation, the day of the Lord will ' quickly ' come, as God re- gards it. Both ideas are ever conjoined in the New Testament to combine the lessons of pa- tience and hope. — When the Son of man cometh. The second coming of Christ is evi,dently meant. — Will he find faith on the earth ? It is not im- plied that there will be no faith at that time, but only that it is doubtful whether the faith spoken of will continue until that time. What faith does our Lord mean .'' If He means saving faith in Himself, then the question points not only to the speedy falling away of many who heard Him then, but also to the great apostasy which will precede His coming (2 Thess. ii. 3). But it is more probable that He refers to the kind of faith set forth in the parable : faith which endures in im- portunate prayer. The question then implies that the trials of the faith and patience of the church during the Lord's delay will be so great as to make it doubtful whether such importunity for the Lord's return will be the rule in the day of His appearing. This view does not encourage the over-gloomy view that the day of Christ's triumph will be when His people have become very few in number. On the other hand, it agrees with the representations repeatedly made, that the coming will be an unexpected one even to real believers. The special form of faith which will be lacking is faith in the return of the Lord as evidenced by importunate prayer for the hasten- ing of that event. Ver. 9. This parable. The parable consists in this, that the two persons represent two classes. — To certain. To them, not concerning them, hence they were probably not Pharisees. — Who trusted in themselves and set the rest at nought. They were Pharisaical at heart, though not be- longing to that party. They represent a numer- ous class. The setting the rest at nought is a consequence of self-righteousness. Ver. 10. Two men went up into the temple to pray. The temple was on an elevation. Since the Passover was approaching, and some of his hearers were probably on their way to Jerusalem to worship in the temple, the reference is very apt. Ver. II. The Pharisee stood. The publican also stood, but the word here used implies that the Pharisee took a position of confidence, a con- spicuous one at all events (comp. Matt. vi. 5). — Prayed thus with himself, /. . _ _ xlii. 10. more ^ in this present ^^ time, and in the world to come life ^ Mark x. 30 everlasting.^'' ^i ''Then^i he took 7 into him the twelve, and said unto them, ''' '^^'^■^•'"'- Behold, 'we go up to Jerusalem, and all things *that are mark x. 32 written by the prophets concerning the Son of man shall be ' xvfi.'^M^''' 32 accomplished.^'' For 'he shall be delivered ^^ unto the Gentiles, "^ fs^m^'i's- and shall be mocked, and spitefully entreated,^ and ™ spitted / chap.^xx'ii. 33 on : ^*^ And they shall scourge //z'w/, and put him to death ;^^ 13. 34 and the third day he shall rise again. "And they understood '"x.34. none of these things : and " this saying was hid from them, ix. 32. neither knew they^^ the things which were spoken. 35 ^And it came to pass, that as he was come nigh^^ unto ;> matt. xx. Jericho, a certain blind man sat by the way side begging: mark x. 46 36 And hearing the multitude pass by,^^ he asked what \\.^ meant. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou Son of David, have mercy 39 on me. And they which '^ went before rebuked him, that he * 07nit thy ^ these things ^^ omit up ^^ And 12 it ^3 One thing thou lackest yet " But 1^ became ^® exceeding ^^ And Jesus seeing him, said l^he best authorities otnit that he was very sorrowful) 18 do ^^ go 2° enter in 21 Then who 22 g^t 23 ^hat was ours 2* the best authorities read or wife, or brethren, or parents 25 omit present ^® eternal Hfe 2T all the things shall be accomplished that have been written through the prophets concerning the Son of man 28 insert up ^ shamefully treated 8° spit upon ^^ scourge and kill him 8' and they perceived not ^^ drew near 3* a multitude going by ^^ this ^® that VOL. I. 20 466 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIIL 15— XIX. 10. should hold his peace : but he cried so much the more,^^ 40 Thou Son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him : and when he 41 was come near, he asked him, Saying.^^ What wilt thou that I shalP^ do unto thee .^ And he said, Lord, that I may 42 receive my sight. And Jesus said unto him. Receive thy 43 sight : 2 thy faith hath saved thee. And immediately he re- ceived his sight, and followed him, *" glorifying God : and *all the people, when they saw it, gave praise unto God. 8'' the more a great deal 88 the best authorities omit Saying q See chap. xvii. ig. r See chap. xiii. 13. J Chap. V. 26 ; ix. 43 ; xiii. 17; xix. 37. 39 omit shall From this point on, Luke's account is strictly parallel with those of Matthew and Mark. He does not, however, mention the locality (Perea). We group the rest of the chapter together, as the events succeeded each other in chronological order. Luke introduces few new details. See the parallel passages. There is often a remarkable verbal agreement with the account of Mark. The conversation about divorce, with which Matthew (xix. 1-12) and Mark (x. 2-12) begin their ac- count of the Perean discourses, is omitted here. Vers. 15-17. Children brought to Christ. See on Matt. xix. 13-15; Mark x. 13-16. — Their infants (ver. 15). Luke is more exact here. — Called them (ver. 16), z. e., the infants. Peculiar to Luke. The call to the infants could be obeyed only by the parents. Luke omits all mention of the act of blessing. Vers. 18-30. The Question of a Rich Ruler, and subsequent .conversations. See on Matt. xix. 16-30; Mark x. 17-31. The narrative of Luke closely resembles that of Mark, but is briefer. One new detail is presented, that this man was a ruler (ver. 18). Vers. 31-34. The fuller Prophecy of our Lord's Passion. See on Matt. xx. 17-19; Mark X. 32-34. In all three accounts this conversation marks the final journeying to Jerusalem. The reference to the prophets in ver. 31 and the whole of ver. 34 are peculiar to Luke. He omits any mention of the betrayal, which is distinctly announced by Matthew and implied in Mark's account. Ver. 34. And they understood none of these things. Peculiar to Luke ; Matthew and Mark, however, give a proof of the same fact in their account of the request of the sons of Zebedee immediately after (Matt. xx. 20-28 ; Mark x. 35- 45). They understood the words, but what was predicted they did not understand. — Hid from them. The cause of their not understanding was this hiding, which was due to their own dullness of spiritual perception, though in another view- God's agency is implied. Their spiritual blind- ness is emphasized by the connection with the healing of blind Bartimeus. Vers. 35-43. The Healing of the Blind Beggar near Jericho. See on Matt. xx. 29-34 ; Mark x. 46-52 ; especially the latter passage, with which this account closely agrees. The main difference is found in ver. 35 : As he drew near to Jericho. Mark : ' as He went out of Jericho.' This miracle can scarcely have occurred after the events recorded in chap. ix. 1-27, especially as ver. 28 is so definite as regards time. Wc accept the explanation, that the miracle took place during an excursion from Jericho to some place in the neighborhood (probably as they went out) ; that on the return to Jericho the events of the next chapter occurred. At Jericho our Lord would meet many of His Galilean followers on the way to the Passover. Hence a brief stay in that city is the more probable. — They that went before (ver. 39). Matthew : ' the multitude ; ' Mark: 'many.' Luke's expression conveys more distinctly the impression that our Lord's follow- ers were gathering about Him in a manner al- most festal. Ver. 43. Glorifying God. Peculiar to Luke, and a phrase frequently used by him. This mir- acle would make the prediction of vers. 31-33 the more incomprehensible to the disciples. Chapter XIX. i-io. Zaccheus the Publican. I, 2 A ND Jesus " entered and passed ^ through Jericho. behold, there was a man named ^ Zaccheus, which was 3 the chief among the publicans,^ and he was rich. And he sought to see Jesus who he was ; and could not for the press,^ And "^ Chap, xviii ' 35; comp. Matt. XX. 29 ; Mark x. 46. ^ was passing * and he was a chief publican And behold, a man called by name crowd Chap. XIX. i-io.] THE GOSPEL ACCORDING TO LUKE. 4 because he was little of * stature. And he ran 467 5 before, and ^ See chap. a. 52. _ climbed up into '^ a sycamore tree to see him ; for he was to pass " ^yf '"chro'n. that zuaj/. And when Jesus came to the place, he looked up, and saw him,^ and said unto him, Zaccheus, make haste, and come down; for to-day I must** abide at thy house. And he 7 made haste, and came down, and * received him joyfully. And xxvii. 38 ; 2 Chron. i. 15 ; ix. 27 ; Ps. Ixviii. 47 ; Is. ix. 10; not as in chap. xvii. 6. when they saw it, they all -^ murmured, saying. That he was e See chap. x. 8 gone' ^to be guest® with a man that is a sinner. And Zaccheus /see chap. stood, and said unto the Lord; Behold, Lord, the half of my .?■ ciiap ix. 12. goods I give to the poor ; and if I have ''taken any thing from /« chap.iii.14. Q any man by false accusation,^ I restore /ih/i 'fourfold.^o And '' Exod xxii. ■^ J J _ I ; 2 Sam. Jesus said unto him, This day ^^ is salvation come to this house, ^^j;^^- ;;; g. 10 forasmuch as *he also is a son of Abraham. For 4he Son of man is come ^^ to seek and to save that which was lost. xm. 16; XVI. 24i 30 ; Rom. iv. II, 12, 16 ; Gal. iii. 7. * ran on {according to the best authorities) l Comp. Ezek. ^ the best authorities omit and saw him ^ or saying, He is gone in ''^'"^- " * to lodge ^ wrongfully exacted aught of " To-day -"^ came ^0 restore fourfold r.v 2^' ' Zaccheus the Publican. The incident is peculiar to Luke, and is a proof of independence. ' The fundamental idea of Luke's Gospel de- manded that the favor shown to the rich publican should not be omitted. Matthew and Mark are so intent upon depicting the great procession to the feast in its unity, that they cannot linger upon another episode, such as that of Zaccheus, in ad- dition to the healing of the blind man. Matthew indeed, being himself a publican, might hesitate through modesty to record prominently so many instance of favor shown to the publicans ; and Mark, writing chiefly for Roman Christians, would probably prefer to omit a new remem- brance of the embittered hatred which subsisted between the Jews and the Romans' (Lange). Ver. I. And Jesus. The E. V. supplies 'Jesus.' — Was passing through Jericho. He had not yet j^assed entirely through, when He met Zaccheus. Hence it is not necessary to sup- pose that the house of Zaccheus was outside the city, on the way to Jerusalem. On Jericho, see Matt. XX. 29. Ver. 2. Zaccheus. The name is the Hebrew word meaning ' pure,' with a Greek ending at- tached to it. He was therefore of Jewish origin (comp. ver. 9). — A chief publican. Probably the superintendent of the ordinary tax-gatherers. The practice of farming out the revenues to the Roman knights encouraged extortion. Zaccheus was probably the chief agent of the person who held the privilege from the government. The revenue in Jericho was doubtless considerable, and mainly derived from taxes on the hi/sam so abundantly produced in the neighborhood, all along the banks of the Jordan. — And he was rich. This is mentioned, to prepare the way for the language of ver. 8. Ver. 3. Who he was, or 'which (among the crowd) was He.' Zaccheus had heard of Jesus, but had never seen Him. His curiosity alone is mentioned here ; but some better motive, how- ever ill-defined to himself, undoubtedly influenced him. — Could not for the crowd. He had tried, but failed because of the crowd, his stature mak- ing it necessary to get very near in order to see. Ver. 4. Ran on before. An evidence of great desire, especially in a man of wealth. — A syca- Sycamore Tree. more tree. The Egyptian fig tree, resembling in many respects the mulberry tree. Not identical with 'sycamine' (chap. xvii. 6), and altogether different from the modern sycamore. The deri- vation of the word favors the spelling : sycomore (fig-mulberry). See accompanying cut. — Was to pass that way. This shows that it was known which way Jesus would take. Hence the strong 468 THE GOSPEL ACCORDING TO LUKE. [Chap. XIX. i-io. probability that he was on the direct way to Jeru- salem. Ver. 5. Looked up, and said. The correct reading brings out more strikingly the recognition of Zaccheus by our Lord. The knowledge of his name is less remarkable than the knowledge of his heart. Previous acquaintance is out of the question (comp. ver. 3). Some suppose that the man well known in Jericho was seen by the crowd in this singular position, and his name being passed from mouth to mouth, sometimes with scorn and dislike, sometimes with merriment, was heard by our Lord. This inserts largely into the simple narrative, only to belittle it. — To-day, etc. Possibly over night, but it is more likely that it was to be a mid-day rest, and that in the afternoon (Friday as we think) our Lord passed to the neighborhood of Bethany, where He supped in the house of Simon the leper after sunset on Saturday. The distance was not too great for an afternoon's walk. — I must. In our Lord's life, especially in this part so fully de- tailed, every event was ordered according to a Divine plan. This rest in Jericho served to fix the time of other events, such as the supper in Bethany, the entrance into Jerusalem (on the day when the Paschal Lamb was set apart for sacri- fice), etc. Besides this, there was a moral neces- sity of love constraining our Lord to abide, in order to seek and save this publican, in whom there was a spiritual longing. All events work out God's purpose, but His purpose is to save sinners. Ver. 6. Joj^ully. The curiosity was not a vain one ; the presence and words of our Lord had wrought their appropriate effect. Ver. 7. They all murmured. Scarcely the dis- ciples, but the crowd of Jews, among whom doubtless were many priests, since Jericho was a priestly city. — To lodge. Not necessarily to re- main over night. The same word occurs in this sense in John i. 39, but the time of day is there specified, to show that it has that meaning. — A sinner. Zaccheus, as a publican, would be thus termed, whatever his character had been. Es- pecially in a priestly city like Jericho would the chief publican be an object of scorn. But his own confession (ver. 8) implies that he deserved the name. Ver. 8. And Zaccheus stood. The same word as in chap, xviii. 11. Here it implies that he came forward and took a stand, in a formal way with joyful decision. This probably took place shortly after our Lord had entered the house. — The half of my goods I give to the poor. It is improbable that Zaccheus had already done so ; this is the announcement of his purpose. — And if I have, etc. This does not imply uncertainty, but is a milder form of saying ' whatever I have,' etc. — Wrongfully exacted. The word is derived from that equivalent to 'sycophant.' — I restore fourfold. Restitution from double to fivefold, was commanded in the case of theft (E.x. xxii. 1-7) ; hence this is, by implication, a confession of theft. Ver. 9. Salvation, in the fullest sense. — For- asmuch as (the older editions of the E. V. read : ' forsomuch as'). The reason salvation had come was, that lie also, as well as the other Jews, who despised him as a sinner (ver. 7), was a son of Abraham, having now availed himself of his rights as a Jew in thus receiving the Lord. The promised restitution did not bring salvation. Nor was he a Gentile who became by repentance ' a son of Abraham ; ' had he been a Gentile, men- tion would have been made of it in the hostile murmurs (ver. 7). Ver. 10. For, etc. Comp. Matt, xviii. 11, which the best authorities omit. — To seek, as a shepherd, comp. chap. xv. 4. It was ' the lost sheep of the house of Israel ' to whom the Lord was sent (Matt. xv. 24). Zaccheus was one of these, and acknowledging himself as such re- ceived the Master who was seeking him. Chapter XIX. 11-27. TJie Parable of the Ten Pojcnds. 1 1 A ND as they heard these things, he added and spake a par- ■^~^ able, because he was nigh to Jerusalem, and because "they thought 1 that the kingdom of God should immediately ^ ap- 12 pear. He said therefore, *A certain nobleman went into a far 13 country to receive for himself a kingdom, and to return. And he called '^ his ten servants,"^ and delivered them ten pounds, and 14 said unto them. Occupy "^ till I come. But ^ his citizens hated him, and sent a message ^ after him, saying, We will not have 15 this man to reign "^ over us. And it came to pass, that'' when he was returned,^ having received the kingdom, then ^ he com- manded these servants to be called unto him, to whom he had given the money, that he might know how much every man ^^ ^ and because tlvey sup])osed 2 ^^^^ immediately to 3 ten servants of his ^ Trade herewith ^ an embassy ^ that this man reign "< omit that « come back again ® that 10 know what tliey {according to the best authorities) a See chap, xvii. 20. b Comp. Matt. XXV. 14-30. c Matt. XXV. I. d Comp. John Chap. XIX. 1-27.] THE GOSPEL ACCORDING TO LUKE. 469 16 had gained by trading. Then came the first,^^ saying, Lord, 17 thy pound hath gained ten pounds.^^ And he said unto him, Well,^^ thou good servant: because thou hast been ^^ « faithful '^ ^^'^p- '''^■ 18 in a very Httle, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained ^'^ five pounds. 19 And he said likewise to him,^*"' Be thou also over five cities. 20 And another ^" came, saying. Lord, behold, Jict-e is thy pound, 2 1 which I have ^^ kept laid up in a napkin : For I feared thee, because thou art an austere man : thou takest up that ^^ thou 22 layedst not down, and reapest that ^^ thou didst not sow. And^'^ he saith unto him, •'' Out of thine own ^^ mouth will I judge thee, -^ job xv.'e!^ tho7i wicked servant. Thou knewest that I was an austere man, taking up that ^^ I laid not down, and reaping that ^^ I did not 23 sow : Wherefore then '^ gavest not thou my money into the bank, that at my coming I might have required mine own with 24 usury .'' ^^ And he said unto them that stood by, Take 2* from him the pound, and give it to him that hath ten ^s pounds. 25 (And they said unto him. Lord, he hath ten pounds. )'^^ 26 For ^'i' I say unto you, that ^ unto every one which ^^ hath shall ^ fi?f ^^'^'^• be given; and from him that hath not, even that^^ he hath shall 27 be taken away from him. But '' those ^° mine enemies, which ^^ '' ^'^^- '■♦• would not that I should reign over them, bring hither, and * slay ' fj^cha^i^xx them ^" before me. '''• " And the first came before him -^"^ made ten pounds more 13 Well done ^^ wast found ^^ made 1® said to him also " the best authorities read the other 1^ omit have ^^ what 2° omit And 21 thy ^'■^ Then why 28 and I at my coming should have required it with interest ? . 2* Take away ^s ^he ten ^e omit the parentheses 2'^ the best authorities omit For ^s ^^^t ^9 ^^^^^ which *'*' the best authorities read these ^^ who 82 the best authorities read them The Parable of the Ten Pounds. Prob- lish miles. — And because they supposed, i. e., the ably spoken in the house of Zaccheus. The par- multitude, although the disciples were included, able resembles that of the ' talents ' (Matt. xxv. since they were not yet cured of their carnal 14-30) sufficiently to make the careless reader hopes. — That the kingdom of God was immedi- confound the two, but the distinction between ately to appear. This public journey to Jerusa- them is marked, and the theory which identifies lem, attended by so many miracles and impres- them is inconsistent with the trustworthiness of sive discourses, was regarded as introductory to a the Evangelists as witnesses to our Lord's words. Messianic kingdom of temporal splendor. Jeru- The later parable (in Matthew) is the more com- salem was so near, that this was immediately ex- plicated one, and was addressed to the disciples pected ; the more since our Lord had just spoken alone. The points of difference are indicated in of the actual coming of the Son of man (ver. 10). the notes on that passage, and recalled here un- The parable was designed to controvert the idea der the separate verses. that the glory of the Messianic kingdom would Ver. II. Heard these things, /. e., the conver- appear at once, without a previous separation of sation with Zaccheus. The parable was spoken the Master from His servants, to whom He would in the house, probably from the open room look- return as King. ing into the court, where a good part of the Ver. 12. Therefore, with this purpose, in view multitude that had followed Him (ver. 3), had of this improper expectation. — A certain noble- doubtless remained and murmured (ver. 7). To man. This 'well-born' man represents the Lord them the parable was addressed. — Added. To Jesus ; an indirect intimation of His kingly the conversation with Zaccheus. — Nigh unto descent and dignity. — Went into a far country, Jerusalem. The distance was about fifteen Eng- etc. The journey was to the residence of the 470 THE GOSPEL ACCORDING TO LUKE. [Chap. XIX. 11-27. supreme authority. Archelaus, who had built a magnificent royal palace at Jericho, had made such a journey to Rome. The Lord was to go to heaven, the home of God ; in the moral sense, 'a far country.'— To return, i.e.,t.o the king- dom, situated where the nobleman had resided. Our Lord will certainly ' return.' Ver. 1 3. Ten servants of his. The number is given here, butnot in the other parable ; comp. the te7i virgins, Matt. xxv. i. — Ten pounds, or, ' minje.' To each one ; not to each ' according to his several ability' (Matt. xxv. 5). In the other case the man is represented as committing his whole property to his servants ; here the sums are 'very little' (ver. 17). The Attic mina, which is probably meant, was the sixtieth ]bart of a talent, and = $15-$! 7. The Hebrew mina was even smaller. 1 he one equal official gift seems to be referred to here, not the spiritual 'talents' which differ in extent. — Trade here- with till I come, ?'. e., while I go and return. Ver. 14. But his citizens. His fellow-citizens. Peculiar to this form of the parable. — Hated Mm. No reason is assigned for their hatred, which is the sole motive of their action. The world hates our Lord unreasonably, and therefore opposes Him. — An embassy. This was sent to the supreme authority, just as the Jews had sent a protest to Rome in the case of Archelaus. — We will not, that, etc. No other reason was urged than their unwillingness. — This man. Perhaps used in contempt. This positive opposition to the Lord Jesus has manifested itself, ever since He went to receive His kingdom, mainly in per- secution of His servants, whose cry to heaven is the message of hatred from the world ; ' we will not that,' etc. Ver. 15. Having received the kingdom. In spite of hostility. He returned as king ; as our Lord will. — He commanded these servants to be called, etc. This first, before the judgment upon his enemies. The same order is suggested in regard to 6ur Lord's return (comp. Matt. xiii. 41, 49; xxiv., xxv.). — What they had gained by trading. The inquiry is more strictly: what busi- ness they had carried on .-' So our Lord inquires of those servants on whom He has bestowed the same official gift, not what success they have had, but how they have used it ; faithfulness is the main thing (Matt. xxv. 21). Ver. 16. Thy pound; not 'I have gained' (Matt.). In the latter case, the trust was ac- cording to ability, here it was the same in every case ; there the gain was proportioned to the trust, but here there was no such proportion ; hence the more modest answer. This also favors the view which interprets the ' pound ' as the one official gift, with varied results. — Made ten pounds more, /. e,, in addition to itself. Ver. 17. In a very little. The 'pound' was a very small sum. High as the ministerial office is relatively in this world, in the other (and in comparison with the 'talents' even here) it is 'very little ; ' certainly is not the sole channel of blessing to the church. — Ten cities. The reward corresponds with the kingly dignity of the re- turned Lord. (Comp. on the other hand Matt, xxv. 21.) Ver. 19. Five cities. The reward is propor- tioned to the gain ; the commendation is omitted here. In Matthew it is repeated ; there the gain was in each case proportioned to the trust. Ver. 20. In a napkin. It is asserted that the Jews frequently used this -for such a purpose. This refers to idleness in office. Ver. 21. The excuse is substantially the same as in Matt. xxv. 24, 25. — Austere, ' hard ' (Matthew.). Ver. 22. Out of thy mouth, etc. On your own statement. Ver. 23. Into the bank, or, 'a bank.' The lat- ter form opposes the view that the ' bank ' repre- sents the Church, and the putting of the pound there as resignation of the office. Ver. 25. And they, /'. e., the by-standers in the parable, not in the house of Zaccheus, said unto him. This expression of surprise was probably introduced to bring out the answer of the King in ver. 26, on which see Matt. xiii. 12 ; xxv. 29. Ver. 27. But ( = but in addition to this sen- tence) these mine enemies. Still the language of the king to the attending officers. — Slay them before me. This strong expression sets forth the hopelessness and severity of the punishment which shall fall upon those who oppose Christ as King. It did not seem strange to those who heard the parable ; for such vengeance was then only too common. To us it is a figure, first, of the punishment which fell upon Jerusalem ; and secondly, of punishment, which is to follow the final judgment. Thus the parable has a primary application to the disciples and the Jewish nation, and then a wider one to the Christian ministry in" general and the opposing world. Chapter XIX. 28-48. Our Lord's Public Eiitry into Jerusalem, with attending Circumstances. 2'\ A ^^ when he had thus spoken, "he went-' before, ascend- a Mark x. 32. •^JL ing2 up to Jerusalem. 29 And it came to pass, * when he was come^ nigh to Bethphage b matt. xxi. and Bethany, at the mount called^ the mount of Olives, he sent xi. i-io. 30 two of his ^ disciples, Saying, Go ye ^ into the village over against you ; in the which at your entering ' ye shall find a colt went on ^ going ^ j^e drew the ® Go your way * that is called ■^ in which as ye enter i Chap. XIX. 28-48.] THE GOSPEL ACCORDING TO LUKE. 471 tied, whereon yet never man sat:^ loose him, and bring him 31 hither? And if any man ^^ ask you, Why do ye loose him ? thus shall ye say unto him}^ Because ^^ the Lord hath need of him. 32 And they that were sent went their way,^^ and found even as he 33 had said unto them. And as they were loosing the colt, the 34 owners thereof said unto them. Why loose ye the colt .? And 35 they said, The " Lord hath need of him. And they brought him to Jesus : "^and they cast ^^ their garments upon the colt, <^ John xii. 36 and they ^'^ set Jesus thereon. And as he went, they spread 2,7 their clothes '^'^ in the way. And when he was come nigh, even now ^^ at the descent of the mount of Olives, ''the whole multi- <^ See chap. ' XVlll. 43. tude of the disciples began to rejoice and praise ^^ God with a 38 loud voice *for all the mighty works that they had seen ; Say- ' xiiT^is!"" ing, -^Blessed be ^the King that cometh in the name of the -^ fe.' """' 39 Lord: 20 peace in heaven, and "glory in the highest.^o ' And ^x^xv.^4^"' some of the Pharisees from among ^i the multitude said unto /comp!Ma\t 40 him, Master,^^ rebuke thy disciples. And he answered and ""' '^' ' ' said unto them,^^ I tell you that, if these should 2* hold their peace, ^the stones would immediately cry out.^^ k Hab. ii. n. 41 And when he was come near,^^ he beheld the city, and ^^ 'wept ^ John xi. 35. 42 over it. Saying, '"If thou hadst known, even thou, at least in '« see chap. , xiu. 9. this thy day,^^ the things which belong unto thy peace ! ^^ but 43 now they are hid from thine eyes. For the days ^ shall come « Eccies. ix. , ^4 » ■^^' XXIX. upon thee, that ^^ thine enemies " shall cast a trench ^^ about 3 ; xxxvui. 33 ; Jer. VI. thee, and "compass thee round, and keep thee in on every side, ^; ^^^^'^^' 44 And P shall lay thee even with the ground, and ^thy children ^^ " chap^'xii' within thee ; and '"they shall not leave in thee one stone upon ^ jg^^ix 4. another ; because thou knewest not *the time of thy 'visitation. ^ ^^' '^'"''"' 45 "And he went into the temple, and began to cast out them ''^'"p-""'- 46 that sold ^^ therein, and them that bought ; Saying unto them, ^ ix°T4^' It is written, *" My house is the "^ house of prayer; but ^ye comp.'jer!' have made it a den of thieves. ^^ « matt. xxi. 47 "^And he taught^'' daily in the temple. But the chief priests markxI. and the scribes and ^ the chief ^^ of the people ^ sought to destroy ^ i?- ivi. 7- •' w Jer. vii. II . , , a •!. 7 -^r X Matt. xxi. 8 no man ever yet sat " omit ntther ,6; Mark ^° anyone ^^ the best authoriiies oinii \xnX.o h\n\ xi. 18; chap 12 or omit Because ^^ went away ^ See'iviark ^* or Because the {according to the best mithorities) ^^ threw vi. 21. 1^ 07nit they " garments 18 as he was now drawing nigh, even ^^ joyfully to praise 20 substitute {!) ^^ w/zzV among ^^ ^r Teacher 28 the best authorities omit unto them ^^ shall 26 will cry out {according to the best authorities) ^6 j^g drew nigh 2'' seeing the city, he ^s j^ this day, even thou ^9 ^nto peace — 3° For days ^^ when ^^ throw an embankment 33 and shall dash to the ground thee and thy children 3* sold, the best authorities omit the rest of the verse. 35 the best authorities read And my house shall be a 38 robbers 37 ^^s teaching 38 chief men 472 THE GOSPEL ACCORDING TO LUKE. [Chap. XIX. 28-48. 48 him, 'And could ^^ not find what they might do: for all the^*^''*P-«-'9- people were very attentive to hear him.^*^ , 2^ they could *° the people all hung upon him, listening. Contents. — Luke agrees closely with the other Evangelists in the account of the entry to Jerusalem. He mentions in addition a murmur of the Pharisees and our Lord's reply (vers. 39, 40), as well as the fact that He wept over the city (vers. 41-44); and then, after the cleansing of the temple (vers. 45, 46), he gives a general descrip- tion (vers. 47, 48), of the Master's activity during the last days of His public teaching, the particu- lars being recorded in chaps, xx.-xxi. 6. Vers. 29-38. The Triumphal Entry into Jerusalem. See on Matt. xxi. 1-9 ; Mark xi. r- 10 ; John xii. 12-19. Ver. 29. And when he had thus spoken, etc. On the afternoon of Friday, the 8th of Nisan. He could reach the neighborhood of Bethany before sundown. Ver. 30. And it came to pass. This leaves room for the intervening events in Bethany on Saturday evening, at the house of Simon the leper. Hence we begin a paragraph here. — Nigh to Bethphage and Bethany. The village nearest Jerusalem is mentioned first (so Mark). Ver. 31. The village over against you. Beth- phage, as we think. Ver. 33. The owners. Peculiar to Luke, but fairly implied in Mark xi. 5. ' Ver. 34. The best authorities insert after they said a word which may either be a sign of quota- tion, or mean ' because.' The last clause of ver. 31 corresponds exactly, and the translation must be the same in both cases, though the sense is not affected. Ver. 37. At the descent of the Mount of Olives. On the brow of the hill, as Jerusalem came in sight. A fitting place for the culmination of their enthusiasm. — All the mighty works, etc. All the miracles performed on this journey, but doubtless with special reference to the raising of Lazarus, from whose home they had just come. (Comp. John xii. 9, 17, 18.) Ver. 38. Peace in heaven, and glory in the highest. Here Luke, by a poetic parallelism, paraphrases the ' Hosanna ' mentioned by the other Evangelists. Vers. 39, 40. The Murmur of the Pharisees. Peculiar to Luke. — Some of the Pharisees from the multitude, etc. Evidently not of His disci- ples, whom they would have Him rehuke. — Master, or, ' Teacher.' They objected to the cry of the disciples, because it recognized Him as more than a ' Teacher.' They would, however, hold Him responsible for what they held to be unwise and unwarranted enthusiasm. — If these should hold their peace, the stones, etc. A pro- verbial expression, to show that this outburst could not and ought not to be restrained, and thus a most pointed rebuke of the objectors. There is possibly an allusion to Habak. ii. 11 ; and probably an intimation that the stones of the temple, which now reechoed the Hosannas, should in the future proclaim the judgments of the Lord, and thus acknowledge Christ as King. Vers. 41-44. Our Lord weeps over Jeru- salem. This incident is related by Luke alone, although similar to Matt, xxiii. 37-39. Ver. 41. And when he drew nigh, seeing the city. Tradition, assuming that our Lord took the direct road, over the summit of the Mount of Olives, points out the spot as half-way down the western slope. But it is more probable that the road taken was the main or southern one, pass- ing between two peaks (see on Matt. xxi. 2). Comp. Stanley [Sinai and Palestine, p. 187). ' Jesus has reached the edge of the plateau ; the holy city lies before His view. What a day it would be for it, if the bandage fell from its eyes ! But what has just passed between Him and the Pharisees present has awakened in His heart the conviction of the insurmountable resistance which He is about to meet. Then Jesus, seized, and, as it were, wrung by the contrast between what is and what might be, breaks out into sobs.' (Godet.) — Wept over it. An outburst of grief, not silent tears now, as at the grave of Lazarus (John xi. 35). Peculiar to Luke. Ver. 42. If thou hadst known. The pathetic expression of a fruitless wish. — In this day. That day of entry is meant, as concentrating in itself all the intimations and proofs of His Mes- siahship, and becoming a direct offer of Himself " for their acceptance ; comp. ' the time of thy visitation ' (ver. 44). — Even thou, as well as the disciples, who now testify their knowledge by their shouts of Hosanna. — The things which be- long unto peace ! ' Peace ' here certainly includes the idea of deliverance, safety. Perhaps as orig- inally uttered there was an allusion to the name Jerusalem (Salem = peace). What was neces- sary for this peace was the recognition of Jesus as the Messiah. — But now they are hid from thine eyes. The city, as a whole, rejected Him that day, though its positive antagonism came later in the week. This hiding was according to the righteous counsel of God (comp. Matt. xi. 25, 26 ; John xii. 37, etc. ; Rom. xi. 7, etc.) ; but the personal guilt of the inhabitants was directly involved, as is evident from the emotion of our Lord. Ver. 43. For. This introduces a prophetic proof that these things luere hidden ; and is also ' the awful reason for the fervent wish just ex- pressed ' (Alford). Because our Lord knew that the judgment was inevitable, He voices His sor- row not only in loud weeping but in this pathetic unavailing wish. — Days shall come upon thee. There is a day of decision, but days of retribu- tion. Comp. the discourse uttered two days after- wards (chap. xxi. 7, etc.), and near the same spot (see on Matt. xxiv. 3). From this very quarter these things came upon the city. The first Ro- man camp was pitched on this slope of the Mount of Olives. — Shall throw an embankment about thee. A palisaded mound is meant, and according to Josephus, this was the first regular operation in the siege under Titus. — And com- pass thee round, etc. This indicates a different and subsequent act. After the Jews burned the palisades, Titus erected a wall, which hemmed in the city. Hence the famine. Ver. 44. Shall dash to the ground thee. The word here used has this sense in the LXX., and Chap. XX. 1-26.] THE GOSPEL ACCORDING TO LUKE. 473 it is more appropriate here, since it is applied to PLE. This took place on Monday ; see notes on thy childreu within thee. The ' children' are the Matt. xxi. 12, 13 ; Mark xi. 15-17. This is the inhabitants, not merely infants ; the city, which briefest account, with no peculiarities, has been personified throughout, is conceived of Vers. 47, 48. Our Lord's closing Labors as a mother. These words were fulfilled, when in the Temple. — Daily (comp. chap. xxi. 37). the Roman soldiers went through the city de- On Monday and Tuesday. On the last named stroying houses and people in one common ruin, day, He solemnly and formally took leave of the — One stone upon another. Comp. Matt. xxiv. 2. temple ; see on Matt. xxiv. i. — The chief men of This was afterwards predicted of the temple, the people. The worldly aristocracy in distinc- here of the whole city. The temple was totally tion from the common people. There were Sad- destroyed at the close of the siege (a. D. 70) ; ducees as well as priests and scribes among His the city partially then, but fully in the time of the opponents. — And they could not find, etc. This Emperor Adrian (a. D. 135). The order of the perplexity had begun some time before (John vii. verse, suggests this destruction as occurring after 30-53), but was now reaching its height. — For all the other fearful incidents. — Visitation may the people. Comp. Mark xii. 37. — All hung mean in mercy or in judgment ; the former sense upon him, listening. The E. V. omits the strik- is prominent here. In mercy our Lord now ing figure of the original. The attitude of the came ; they knew Him not, rejected Him at this people was an obstacle to the hostile rulers. But ' time ' ( = opportunity, season), and thus turned malicious craft found its opportunity in a few the season of mercy into a long, long period of short days. Luke here, as often elsewhere, gives judgment. a sketch of events afterwards narrated in de- Vers. 45, 46. The Cleansing of the Tem- tail. '°A Chapter XX. 1-26. The Assaults of the Riders in the Temple. ND it came to pass, tJiat on one of those ^ days, * as he '^ ^'''''p- ""• taught 2 the people in the temple, and preached the gos- * ^-^f^^:^ '"''■ pel,^ the chief priests and the scribes came upon him with the ^^"^l^, "' 2 elders. And spake unto him, saying,'^ Tell us, by what authority doest thou these things .-• or who is he that gave thee this 3 authority .■' And he answered and said unto them, I will also 4 ask you one thing ; ^ and answer ** me : The baptism of John, 5 was it from heaven, or of^ men.-' And they reasoned with themselves, saying, If we shall say, From heaven ; he will say, 6 Why then believed ye him not .-' ^ But and ^ if we say. Of ' men; all the people will stone us: for '^ they be^° persuaded '^ Comp. chap. 7 that John was a prophet. And they answered, that they could 8 not tell ^^ whence it was. And Jesus said unto them, Neither tell I you by what authority I do these things. 9 ^ Then began he ^^ to speak to the people this parable ; A d- matt. xxi certain ^^ man planted a vineyard, and let it forth ^^ to husband- ^^_^l^ ''''• 10 men, and went into a far ^^ country for a long time. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard : but the husbandmen beat 1 1 him, and sent him away empty. And again he sent ^'^ another servant : and they beat him also, and entreated him shamefully, 12 and sent him away empty.^^ And again he sent^*^ a third : and 1 the 2 was teaching ^ preaching the gospel, or, good tidings * they spake, saying unto him ^ a question {Greek word) 6 tell '' from * Why did ye not believe him .'' 9 ojiiit and ^° are " they did not know ^2 ji\r,f} he began ^^ omit certain " out 15 another ^^ And he sent yet " him also they beat, and handled shamefully, and sent away empty. 474 THE GOSPEL ACCORDING TO LUKE. [Chap. XX. 1-26- 13 they wounded him also, and cast him ovX}^ Then said the lord of the vineyard/^ What shall I do .'' I will send my beloved son : it may be they will * reverence Jiim when they see him.^*^ ^ xvfii?'2^^' 14 But when the husbandmen saw him, they reasoned among themselves,^^ saying, This is the heir : come,^^ i^t us kill him, 15 that the inheritance maybe ours. So they cast him ^3 out of the vineyard, and killed him. What therefore shall the lord of 16 the vineyard do unto them.'' He shall ^* come and •''destroy /chap.xix. 27. these husbandmen, and shall ^^ give the vineyard to others. 17 And when they heard it, they said, "God forbid. And he '' be- .r Rom- "i- 4, ' ^ ' ■/ ' 6, 3 : ; VI. 2, held them,^^ and said. What is this then^^ that is written, i5;vii.7,i3; IX. 14; XI. I, ' The stone which the builders rejected, ^' \ '.^°^^, The same is become ^^ the head of the corner } "i 'vl"4. 18 Whosoever shall fall upon ^^ that stone shall be broken; but ^ ^^^^P' '"'"• * on whomsoever it shall fall, it will grind him to powder.^^ ^ 22; ""'"■ 19 And 'the chief priests and the scribes ^'^ the same hour '^^"''"^fss-^" sought to lay hands on him ; "^ and they feared the people : for 47^48."'' they perceived that he had spoken ^^ this parable against them. 20 '"And they " watched ^m, and sent forth spies, which should '"Matt.xxu. feign themselves just men,^^ that they might " take hold of his ^f^"^ ''"■ words,^* that so they might deliver him unto ^ the power '^ and " '^^^^^ ^^'^^ 21 authority ^^ of ^ the governor. And they asked him, saying, ^ chap!^xii. Master,^''' we know that thou sayest and teachest rightly, neither ; Cor. XV. 24. acceptest thou ^ the person of any, but teachest the way of ^ ^*"' ^^^^^' 22 God truly :^^ Is it lawful for us to give tribute unto Cesar, or 23 no ? ^^ But he perceived their *■ craftiness, and said unto them, r iCor.iii. 19; 24 Why tempt ye me ? *^ Shew me * a penny.^^ Whose image and xi. 3 ; Eph.' superscription hath it.'' They answered and^^ said, Cesar's. .? see Matt. 25 And he said unto them. Render therefore ^ unto Cesar the things which be*^ Cesar's, and unto God the things which be*^ 26 God's. And they could not ^^ ° take hold of his words ^'' before the people : and they marvelled at his answer, and held their peace. 18 him also they wounded, and cast forth 1^ And the lord of the vineyard said 2" the best authorities read reverence him. 2^ the best authorities read one with another 2^ the best authorities omit come 23 And they cast him forth 24 ^jji 2^ But he looked upon them ^^ What then is this 2T was made 2* Every one that falleth on ^^ scatter him as chaff. 3° the scribes and the chief priests 3^ sought to lay hands on him in that very hour ^^ he spake 83 feigning to be righteous ^4 speech ^s magistrate 3^ to the authority ^7 ^^ Teacher ^s ^nd acceptest not 89 in truth *» not ? *i the best authorities omit Why tempt ye me ? ^^ Greek denarius *3 the best authorities otnit answered and ^* Therefore render *^ that are ^^ were not able to *'' the best authorities read the saying Chap. XX. i-XXI. 4.] THE GOSPEL ACCORDING TO LUKE. 475 Contents. Passing over the incident of the as yet Luke has not introduced the chief priests barren fig tree (Monday evening and Tuesday morning, on the way to and from Bethany) re- lated by Matthew and Mark, Luke gives a sketch of the various assaults made upon our Lord in the temple. His account is not so full as that of the other two Evangelists. In com- mon with them he tells of the question respect- ing authority (vers. 1-8), and then gives \^& par- able of the -wicked hitsbaiidmeii (vers. 9-19) ; omit- ting (with Mark) the parable of the wedding of the King's Son, he narrates the insidious assault of the Pharisees with the question respecting tribute (vers. 20-26). See further on next section. Vers. 1-8. Our Lord Questioned as to His Authority. See on Matt. xxi. 23-27 ; Mark xi. 27-33. — On one of the days. On Tues- day morning, as we think. — Preaching the gos- pel, or 'good tidings.' Peculiar to Luke. — Came upon him. This suggests the formality and ' so- lemnity of the proceeding, since all three classes of the Sanhedrin were represented. — Or who is he, etc. Or, z. e., to speak more definitely. Mat- thew and Mark have ' and.' — All the people will stone us. Thus Luke expresses more fully the thought : ' they feared the people.' Vers. 9-19. The Parable of the Wicked Husbandmen. See on Matt. xxi. 33-46 ; Mark xii. 1-12. Ver. 9. Began. After the discomfiture of the in this connection. — God forbid, or, ' far be it,' i. e., this casting out and killing and consequent destruction. Comp. on the former part of the verse, Matt. xxi. 41. Ver. 17. What then is this that is written, i. e., granting that your deprecation is right ; that these things would not be, how then could this Scripture be fulfilled. Ver. 19. And they feared the people; and hence could not take Him, for they (/. e., the people ; in Matthew and Mark, the chief-priests are spoken of) perceived that he had spoken this parable against them {i. e., the chief -priests, etc.). Vers. 20-26. The Question Respecting Tribute. See on Matt. xxii. 15-22; Mark xii. 13-17. Luke's account states more fully the crafty method of the chief-priests, but as regards the interview itself presents no new details. Ver. 20. And they watched him. Hanging about until the opportunity came. — They sent forth spies, men instructed for the purpose. — Feigning themselves to be righteous. They should come to Him, as though their consciences, not the craft of His enemies, had prompted the following question. On the character of these agents, and the coalition with the Herodians, see Matt. xxii. 16. — That they (the foiled Sanhe- drists) might take hold of his speech. Both the priests, scribes, and elders. — To the people, but person and the thing taken hold of are expressed 'against' (ver. 19) His assailants, who were un- in the original. — Unto the magistrate, or, 'ruler,' doubtedly present. Hence there is no disagree- the civil power, etc. The Roman power in gen- ment with the other accounts. The description eral is first spoken of, then the specific authority of the vineyard is not so full here, but for a long to which they wished to deliver Him, that of the time is new. governor. Vers. 10-13. Luke's sketch of the treatment Ver. 22. Tribute. Luke uses the Greek word the servants received is not so varied as those of applied to land and poll taxes, while Matthew Matthew and Mark. — What shall I do I Pe- and Mark use the Latin equivalent. = See on culiar to Luke. — May be expresses an expecta- tion. Ver. 16. And when they heard it, they said. Who spoke ? Some of the crowd, we think, since Matt. xxii. 17. Ver. 26. And they were not able, etc. Luke brings out most fully the sense of failure on the part of His enemies. Chapter XX. 27-XXI. 4. Assatilt of the Sadditcees ; Final Scenes in the Temple. 27 'THHEN icame to him certain of the Sadducees, which deny 2 i- that there is any ^ resurrection ; and they asked him, 28 Saying, Master,* Moses wrote unto us, « If any man's brother « Deut. xxv. die, having a wife, and he die without children,^ that his brother should take his^ wife, and raise up seed unto his brother. 29 There were therefore seven brethren : and the first took a wife, 30 and died without children." And the second ^ took her to wife, 31 and he died childless. And the third took her; and in like manner the seven also : and they left ^ no children, and died. 32, 33 Last of all the woman died also.^'^ Therefore in the resur- 1 And there ^ of the Sadducees certain that say " no 4 ^r Teacher s be childless « the ■^ childless ^ the best authorities omit the remainder of ver. 30. 9 and likewise the seven also left 10 the best authorities read Afterward the woman also died. 476 THE GOSPEL ACCORDING TO LUKE. [Chaps. XX. 27-XXL 4. rection " whose wife of them is she ? ^- for seven ^^ had her to 34 wife. And Jesus answering ^"^ said unto them, *The children ^^ ^ Chap.xvi.8. 35 of this world marry, and are given in marriage : But they which shall be 1^ '^ accounted worthy to obtain that world, and ^ f xL^'ss^'i'. 5. the resurrection from the dead, neither marry, nor are given in 36 marriage : Neither ^'' can they die any more : for they are equal unto the angels ; and are the^^ " children i''' of God, being <;comp.Rom. 37 the ^^ children ^^ of the resurrection. Now ^^ that the dead are '^'"'^^' raised, even Moses shewed ^at the bush.^o/when he calleth thQ}^Z^^lt Lord the God of Abraham, and the ^^ God of Isaac, and the ^^ 38 God of Jacob. For^i he is not a^^ Qod of the dead, but of the 39 living : for all live unto him. Then ^^ certain of the scribes 40 answering ^said, Master,* thou hast well said. And 2* after '^ 28 rcomp. that '' they durst not ^^ ask him any question at all?^ 34 h Matt. xxii. 41 'And he said unto them. How say they that^^ Christ is 46; Mark' 42 David's son } And "^^ David himself saith in the book of ^ matt. xxii. 41-45; Psalms, Mark xii. * The Lord said unto my Lord, ^ psa. ex. i. Sit thou on my right hand, 43 Till I make thine enemies thy footstool.^^ 44 David therefore calleth him Lord, how is he then ^9 his son .? 45 Then 23 in the audience ^o of all the people he said unto his ' ^XX 7^'" 46 disciples, Beware of the scribes, which ^i desire to walk in ^-40^""' long 32 robes, and "* love greetings in the markets,^^ and "* the ^^ '"^Chap. xi highest^* seats in the synagogues, and the^^ "chief rooms ^^ at "^h^p-"^- 47 feasts ; Which ^i devour widows' houses, and for a shew ^6 make long prayers : the same^'^ shall receive greater damna- tion.^ XXI. I "And he looked up, and saw the rich men casting 39 their " Mark xii i o 4i~44' 2 gifts into the treasury. And he saw also '^ a certain poor 3 widow casting in thither two ^ mites. And he said, Of a truth I ^ See chap say unto you, that this poor widow hath cast in more than they 4 all : For all these have of their abundance *^ cast in unto the offerings *2 Qf QqJ .43 i^^i- g^g q{ y^Q^ penury hath ** cast in all the living that she had. " In the resurrection therefore 12 (joth she become ^3 the seven 1* omit answering ^^ sons 1^ who are " For neither is ^^^if the ^^ But 20 Bush 21 Now 22 the ^ And 24 fj,g i)ggi autho7'ities read For 25 they durst not any more 26 ^j^y question. 2'' inse7't the 28 t^g footstool of thy feet. 29 a^d how is he 8° hearing 3i ^^q 32 ^;;/// long 3^ market places. 34 ^hief ^5 places 8^ pretence 37 these ^s condemnation 39 that were casting « omit also *i did of their superfluity *2 the gifts *3 the best authorities omit of God - ■" of her want did Chaps. XX. 27-XXI. 38.] THE GOSPEL ACCORDING TO LUKE. 477 Contents. In this section Luke records the assault of the Sadducees respecting the resurrec- tion (vers. 27-40) ; then omitting the lawyer's question, he tells of our IvOrd's unanswered ques- tion respecting Christ the Son of David (vers. 41- 44) ; like Mark he gives but a brief summary of the discourse against the Pharisees ('scribes,' vers. 45-47), with which the public teaching in the temple closed, though one other incident is mentioned as occurring while He lingered there (the widow's mites, chap. xxi. 1-4). In some cases this account agrees more closely with that of Matthew, in others with that of Mark, and sometimes all three have their special points of difference. Vers. 27-40. The Question of the Sad- ducees. See on Matt. xxii. 23-33 ! Mark xii. 18-27. Vers. 34, 35. Peculiar to Luke, .who however omits the solemn opening rebuke: 'Ye do err,' etc. (Matt., Mark). The sons of this world; here used in the physical sense, i. e., those actually living in the present order of things. — Marry, and are given in marriage. There is no refer- ence to the moral character of the persons thus described ; ' this world ' simply meaning the pe- riod preceding the resurrection at the return of the Messiah. The verse cannot be used to prove the superior holiness of celibacy. — Accounted worthy, i. e., at the coming of the Lord. Here the moral character is spoken of. — To obtain that world, the state of life after the coming of the Messiah, which is introduced by the resurrec- tion from the dead. This means the first res- urrection of the righteous (chap. xiv. 14), and the statement probably includes those believers who are living at the Second Advent. Ver. 36. For neither can they die any more. The correct reading (' for ') introduces the reason they do not marry : there is no more death, hence no more birth. If then all the dead are raised and die no more, the same is true of unbelievers. But in the case of those directly spoken of their altered nature is introduced as a reason why they cannot ' die any more : ' for they are equal unto the angels. They are distinguished from the angels, but like them are immortal. — And are sons of God. A second proof that their nature is such that they cannot die : they are not simply sons of God in the moral sense, but are essen- tially 'partakers of the divine nature,' and hence free from death. — Being sons of the resurrec- tion. Into this state they pass, this change of nature takes place, at the resurrection. And the same change will occur in believers living at that day (i Cor. xv. 51-54). Comp. Rom. viii. 18-23. Ver. 37. Even Moses, whom you have quoted (ver. 28) to establish the opposite view. — Shewed. The announcing something before concealed. Ver. 38. For all live unto him. Peculiar to Luke. The emphasis rests upon 'all,' which may be taken in its widest sense : all creatures, whether living or dead, angels or men, live in the sight of God. This extends the argument fur- ther than the parallels in Matthew and Mark, where the covenant relation alone is brought into view. Vers. 39, 40. In this form Luke presents the victory of our Lord, which was connected with the last question put to Him by a lawyer. Matt, xxii. 34-40 ; Mark xii. 28-34. Vers. 41-44. Our Lord's closing Ques- tion. See on Matt. xxii. 41-46 ; Mark xii. 35- 37. — Unto them (ver. 41), i. e., the ' Scribes ' (ver. 39) ; according to Matthew : ' the Pharisees ' ; according to Mark, it was said of\.\\& Scribes. Vers. 45-47. Denunciation of the Scribes. — See on Mark xii. 38-40, with which Luke's ac- count closely agrees. Comp. Matt, xxiii. i, 6, 7, 14. — In the hearing of all the people. Peculiar to Luke. Chap. xxi. 1-4.— The Widow's Mites. See on Mark xii. 41-44 ; comp. also the intro- ductory note to Matt. .xxiv. Ver. I. And he looked up (ver. i). From where he had been sitting during the delivery of His denunciatory discourse ' over against the treasury' (Mark). The distance could not have been very great. Ver. 4. TJnto the gifts, i. e., those in the chests. ' This incident, witnessed by Jesus at such a time, resembles a flower which He comes upon all at once in the desert of official devotion, the sight and perfume of which make Him leap with joy.' (Godet.) Chapter XXI. 5-38. The Prophecy of the Destruction of the Temple, and the subsequent Discourse. 5 " A ND as some spake of the temple, how it was adorned with'^ ^^^^•''"^ 6 /\ goodly stones and gif ts,i he said, As for these things ^^3^;^'^ '''''• which ye behold, the 2 days will come, in the 2 which * there shall ^ JJ'P' '''"■ not be left 3 one stone upon another, that shall not be thrown 7 down. And they asked him, saying. Master, but when * shall these things be.? and what sign zvill there be^ when these things 8 shalP come to pass .? And he said. Take heed ' that ye be not deceived : for many shall come in my name, saying, I am 1 sacred gifts ■* when therefore 2 omit the ^ the best authorities insert here 5 what is the sign " are about to '' See 478 THE GOSPEL ACCORDING TO LUKE. [Chap. XXL 5-38. Christ ; ^ '^ and the time draweth near : '^ g-Q ye not therefore ^^ ^ Comp. Matt. <~> J I'.i. 2 ; IV. 17 ; 9 after them. But ^^ when ye shall hear of wars and '^commo- ^f^J^^'-^'^s- tions, *be not terrified: for these things must first come to vi.'5^^xH pass ;^^ but the end is not by and by.^-^ fu.'.e.'""'''' 10 Then said he unto them, Nation shall rise against nation, and " ^^'^^p-'^'"^-. 1 1 kingdom against kingdom : And great earthquakes shall be ^* in divers places, and ^^ famines, and pestilences ; and fearful 12 sights and great signs shall there be ^^ from heaven. •' But be-/comp.Matt. fore all these, •''^ they shall lay their hands on you, and persecute , ,. . , ^a S Actsiv. 3 ; you, G^oXwoxva^ you up to the synagogues, and into ^ prisons,^^ v. i8;xii.4; being brought before kings and rulers ^^ for my name's sake, '"'i^- -7.; <=> '^ c> J 2 Cor. XI. 23. 13, 14 And 2° it shall ''turn to you for a testimony. 'Settle zV ''^ .Co^p. Phu. therefore in your hearts, * not to meditate before what ye shall « See chap. ix. 15 answer i^^ For I will give you 'a mouth and wisdom, which all '^'^^^f^^^' 16 your adversaries shall not be able to gainsay nor resist.^'^ And^^ ^ Exod. iv. t2. ye shall be betrayed both ^* by parents, and brethren, and kins- folks, and friends ; and some of you shall they cause to be put to 17 death. And ye shall be hated of all men for my name's sake. 18, 19 But there shall '"not^e a hair of your head perish.^' In your "'t^o^^'^' "■ patience possess ye ^^ your souls.^^ " jani^sY. 3 • 20 And ^^ " when ye shall ^^ see Jerusalem compassed with x""?- xxiv! armies, then know that ^ the desolation thereof ^^ is nigh,^ o see chap. 21 Then let them which ^^ are in Judea flee to ^^ the mountains ; / ban. ix. 27. and let them which ^^ are in the midst of it ^* depart out ; and . oe ? James v. 4 ; let not them that are in * the countries "^^ enter thereinto.^° comp. chap. xvii. 31. 22 For these be the *■ days ^''' of vengeance, * that all things which >- is. uiii. 4. -^ o » tj ^ Dan. ix. 24- 23 are written may be fulfilled. But^^ woe unto them that are =7- with child, and to them that give suck, in those days ! for there ^ ^^."ixtess shall be great ' distress in the " land,^^ and wrath upon ^^ this ^^y'J^ 24 people. And they shall fall by "the edge of the sword, SLud ^ ^^^"■^^^]''- shall be led away *^ captive into ^^ all*^ nations : and "'Jerusalem ^^Rev.'ii. 2; shall be trodden down of the Gentiles,'*'^ ''"until the times of the ix°iH.^4i'^' 25 Gentiles ^^ be fulfilled. And there shall be signs in the sun, 13!"" """ and in the moon, and in the stars ;^^ and upon the earth ^ dis- "^xi^^f'Rom! xi. 25. jy 2 Cor. ii. 4. * /te ^ is at hand ^° ^;;/zV therefore ^^ And ^2 must needs come to pass first ^^ immediately " there shall be great earthquakes ^^ and in divers places ^^ there shall be fearful things and great signs ^^ these things ^^ synagogues and prisons ^^ governors ^'^ omit And 2^ beforehand how to answer ^2 withstand or gainsay {according to the best authorities) ^^ But 2* delivered up even 25 ^^ shall they put to death 28 And not 2' shall perish ^^ ye shall win ^ or lives ^o q^^h shall ^^ her desolation ^" that 83 unto ^* her ^^ country 8* therein ^7 these are days ^^ 07nit But 8^ upon the land, or earth ^° otJiit away " insert the *2 or nations ^^ j^ sun and moon and stars Chap. XXI. 5-38.] THE GOSPEL ACCORDING TO LUKE. 479 tress ** of nations, with perplexity ; the sea and the waves roar- 26 ing ; ^5 Men's hearts failing them *^ for fear, and for looking after those *'^ things which are coming on the earth :^^ for the 27 powers of heaven *^ shall be shaken. And then shall they see *the Son of man coming in a cloud with power and great glory. 2 Dan.vii. 13; 28 And 2^ when these things begin to come to pass, then ^^ look up, m- and lift up your heads ; for^^ "your redemption draweth nigh. '^ 2^°'Ep'i".'iv 29 And he spake to them a parable ; Behold the fig tree, and all ^°' 30 the trees ; When they now shoot forth, ye see'^^ and know * of ^ <=''^p- ""^ 31 your own selves that summer is now nigh at hand.^'^ So like- wise ye,^"* when ye see these things come ^^ to pass, know ye * 32 that the kingdom of God is nigh at hand.^^ Verily I say unto you, This generation shall not pass away, till all be fulfilled.^^ 33 Heaven and earth shall pass away ; but my words shall not pass away. 34 And ^3 take heed to yourselves, <^lest at any time ^^ your <; Comp. Rom. hearts be overcharged with surfeiting, and drunkenness, and Thess.'y. 6; I Peter iv. 7. cares '^ of this life, and so * that day come upon you unawares.^^ d iCor. vi. 3, 35 For as a snare shall it come ■''on ^^ all them that dwell on the ^ 'Thess. v. 3 ; comp. 36 face of the whole ^° earth. Watch ye therefore,^^ and ^ pray al- chap. xh. 40. way s,^^ that ye maybe accounted worthy ^^ to escape all these '2;is.xxiv. things that shall come to pass, and ''to stand before the Son of '^ s^^;^;'^|''''p- man. /i Rev. vi. 17. 37 And * in the daytime ^^ *he was teaching in the temple ; and « see Matt. ' at night ^^ he went out, and abode ^^ in the mount that is called ^f John viii.2. , „ I Matt. XXI. 38 ^ tJie mount of Olives.*"" And ^' all the people came early in the '?' ^^t^ ^ ^ ^ -' XI. 19; chap morning to him in the temple, for ^*^ to hear him. ^^|^- 39 ; ** anguish *^ in perplexity at the roaring o£ the sea and the swelling waves ^^ men fainting ^^ expectation of the ^^ world ^^ the heavens ^'^ omit then ^i because ^^ see it ^^ ojnit at hand ^* even so ye also ^5 coming ^^ all things be done ^"^ lest haply ^^ suddenly as a snare : ^^ For it shall come in upon '°^ all the ^^ But watch ye {ciccordiitg to the best mtthorities) ^^ at all times making supplication ^^ the best mithorities read may prevail ^* every day 65 every night ^® lodged ^"^ called Olivet ^^ o>/iit for Contents. The discourse of our Lord about king of Egypt, and especially the magnificent the last times, is here connected most closely golden vine presented by Herod the Great, and with the prediction of the destruction of the described by Josephus. The disciples, as it temple (vers. 5, 6). There is no allusion to the were, became the intercessors for the doomed mount of Oli ^es, where, as Matthew and Mark sanctuary, and pointed to these things, which distinctly assert, the question of ver. 7 "was put; fulfilled Old Testament prophecy (Ps. Ix.xii ; Is. but the wording of that verse clearly admits of a Ix.) in regard to gifts from heathen princes, as change of scene. Luke's account of the discourse a ground for hope that the temple would con- is not so full, yet it contains a number of peculiar- tinue. ities. Ver. 7. The Question. See on Matt. xxiv. Vers. 5,6. Some. Luke is quite indefinite 3; Mark xiii. 4. — And they asked him, /. e., here. — Sacred gifts, made for the most part by those spoken of in ver. 5. heathen: such as holy vessels by the Emperor Vers. 8-1 1. The opening Warning. See Augustus, and others by Ptolemy Philadelphus, on Matt. xxiv. 4-8 ; Mark xiii. 5-8. The varia- 48o THE GOSPEL ACCORDING TO LUKE. [Chap. XXL 5-38. tions are slight : and the time (/. e., of the king- dom) is at hand (ver. 8). These are the words of those deceivers who should come. — Commo- tions (ver. 9). Peculiar to Luke. — Then said he unto them (ver. 10). At this point Luke's ac- count indicates a break in the discourse, or, as is more probable, the beginning of a more particu- lar discussion of the subject. — And in divers places (ver. 11), to be joined with what follows. — And pestilences. To be omitted in Matt. xxiv. 7. Five years before the Jewish war 30,000 persons died at Rome in one season of pestilence. Ver. 12-19. Persecution predicted. See on Matt. xxiv. 9-14; Mark xiii. 9-13. Luke's account shows great independence in this para- graph. Ver. 12. But before all these things. Mat- thew says 'then,' and Mark also seems to imply that the persecutions would follow the signs, etc. (vers. II, 12). But the discrepancy is only appar- ent. The passage in Matthew (ver. 6) tells of what shall take place before the end comes, then in vers. 7, 8 (corresponding to vers. 10, 11, here) of certain things which are ' the beginning of sor- rows ' (ver. 9), actually a part of the final throes, introducing these as a proof ('for,' ver. 7) that 'the end is not yet') : afterwards in ver. 9 (cor- responding to ver. 12 here) the point of time spoken of in ver. 6, is resumed, and ' then ' {i. e., while ' the end is not yet ') introduces the predic- tion of persecution. Ver. 13. It shall turn to you, for a testimony, i. e., of your faithfulness, giving you an oppor- tunity to testify for the Lord, and ' against them ' (Mark xiii. 9). Ver. 15. Peculiar to Luke, but comp. Matt. X. 19, 20. — A mouth and wisdom. The former refers to the words they were to utter ; the latter, to the gift of delivering these words appropriately. According to others, ' mouth ' refers to the form, ' wisdom ' to the thought. In any case both thought and word would be needed. The in- spired thought could only be expressed in words, and must affect the words. — Not be able to with- stand or gainsay ; ' withstand ' corresponds to 'wisdom'; 'gainsay' to 'mouth.' Comp. Acts vi. 10, as a specimen of fulfilment. There is, however, no reference to Stephen here, as those who .deny any prophecy would atfirm. Thp proph- ecy was literally fulfilled, and the condemning to death was often a confession that the words of the martyrs could not be answered. Ver. 16. Some of you. James, one of those present, was soon put to death (Acts xii. 2). Ver. 18. And not a hair of your head shall perish. Some would add : ' as long as you are needed for the service of Christ ; ' others refer it to the safety of the mass of Christians at the time of the destruction of Jerusalem. But the fact that ver. 16 points to the death of some makes a reference to the spiritual life more probable. The seeming difficulty led to an early omission of the verse. Ver. 19. In your patience, or 'stedfastness,' ye shall win your souls, or ' lives.' In the endur- ance of these predicted afilictions they should gain, or come into the possession of, their true life. If ver. 18 refers to physical safety this promise also does, ' In ' means : in this God appointed way, not strictly, by means of it. The jvhole verse is not a command but a promise : and the E. V., following an incorrect reading. misleads the reader. The word ' souls ' (or ' lives ') opposes that view of ver. 18, which refers it to the preservation of every hair in the resur- rection. Vers. 20-24. The direct Prediction of THE Destruction of Jerusalem. — See on Matt. xxiv. 15-22 ; Mark xiii. 14-20. There is no parallel in Luke's report to Matt. xxiv. 23-28 ; Mark. xiii. 21-23. Ver. 20. Compassed with armies. The plain- est and most graphic form of the prediction. Luke, writing for Gentile readers, does not refer to Daniel's prophecy, but speaks of its fulfilment. We prefer this view to that which finds a differ- ent sign here ; see on Matt. xxv. 15. There was abundant time, after the first .approach of the Roman armies, for the Christians to flee : her desolation did not then begin, but was at hand. Ver. 21. In the midst of her, i. e., Jerusalem, not Judea, as appears from the last clause of the verse. See the emended text. This Gospel does not contain so full directions in regard to the flight, as that written more especially for Jew- ish Christians (Matthew). Ver. 22. Days of vengeance. Of God's ven- geance, not of man's. Comp. chap, xviii. 8. Even Titus seems to have been conscious that he was a minister of Divine retribution. — All things which are written may be fulfilled. Our Lord then asserts that this retribution had been already prophesied in the Old Testament. ' All things ' points to more than one prediction. That of Daniel, quoted by Matthew and Mark, is cer- tainly included, but, others also, beginning with Deut. x.xviii. 15, etc., and running through the whole prophetic period. Ver. 23. Upon the land, or ' earth.' This may be general, but as the direct reference is to the war under Titus, it more probably means : the land of Judea. If the wider sense be adopted, the particular distress (Divine retribution) is brought out in the clause : wrath unto this people. Ver. 34. They shall fall, etc. Peculiar to Luke. The reference is, of course, to ' this peo- ple.' ' According to Josephus, the number of the slain amounted to 1,100,000; 97,000 were carried away as slaves, mostly to Egypt and the provinces.' — And Jerusalem shall be trodden down of the Gentiles, or ' nations.' Here the discourse begins to have a wider reference than the destruction of Jerusalem. Jerusalem is per- sonified, and represented as desecrated, and kept in contemptuous bondage and desolation. This is its present condition. We, therefore, under- stand 'Gentiles,' as meaning not only Romans, but Mohammedans, and even Crusaders. — Until the times of the Gentiles be fulfilled. Each Gen- tile nation, like the Jews, has its 'time ' (oppor- tunity). When this dispensation of the Gentiles ends, Jerusalem will be no longer trodden down. Opinions differ, however, as to whether this dis- pensation of the Gentiles implies their conversion to Christ or their rejection of Him. All analogy points to the former, and the subsequent prophe- cies confirm this view. Among all nations con- verts will be made, but the terrible events which will precede the end of the world indicate piamly a great rejection. Vers. 25-33. The Signs of the Coming of THE End. See on the paragraph in general, the notes on Matt. xxiv. 29-35 ; Mark xiii. 24-31. The only variations are in the signs mentioned in vers. 25, 26, and the exhortation in ver. 28. Chap. XXI. 5-XXII. 6.] THE GOSPEL ACCORDING TO LUKE. 481 These signs evidently refer not to the destruction of Jerusalem, but to the end of ' the times of the Gentiles.' — In sun, etc. See Matt. xxiv. 29. — And upon the earth anguish of nations, etc. How far this prophecy will be literally fulfilled cannot be determined. If the whole passage be taken figuratively, then a remarkable commotion in the sea of nations is predicted, but it may refer to physical perturbations ushering in the new earth. The perturbations, whether physical or not, will be portentous, producing general anxiety and despair in view of the further terrors these events presage. This is evident from ver. 26 : for ex- pectation of the things, etc. Ver. 2S. But when these things, i. e., those spoken of in vers. 25, 26, since the coming of the Son of man (ver. 27) would be instantaneous. — Begin to come to pass. This suggests their con- tinuance, but the close of the verse indicates a brief period. — Look up. The word means to raise one's self from a stooping posture, and is here applied to those previously bowed under tribulations. The idea of joyful hope is of course implied, as in the other phrase : lift up your heads, which however suggests more strongly the idea of expectation. — Because your redemption (com- pleted at and by Christ's ap|jearing) draweth nigh. The same events which terrified the world (vers. 25, 26) are to awaken these feelings in Christians. This is to be our comfort also during the intervening period, if we are cast down by the prospect, or fact, of a general re- jection of Christ. Vers. 29-33 ^''^ the same as in the parallel passages. Vers. 34-36. Concluding Warning. Pecul- iar to Luke in this form, though the same thoughts occur in Matt. xxiv. 42-51 ; Mark xiii. 32-37. Ver. 34. To yourselves. Emphatic. — Over- charged. Made heavy, sleepy, and hence unex- pectant, the underlying thought being the sudden return of the Lord. Three things are mentioned as bringing them into such a state. — Surfeiting, heaviness and dizziness such as drunkenness of yesterday gives ; drunkenness, which makes them for to-day unfit to reflect maturely upon their highest interests ; cares of this life, which plague them for to-morrow (Van Oosterzee). These are not to be taken figuratively, but as represent- ing three classes of dangers. Things relatively lawful are here included, because they may be used so unwisely as to deprive Christians of a watchful spirit. — Suddenly as a snare. The phrase, ' as a snare,' should probably be con- nected with ver. 34. ' That day ' would certainly come 'suddenly,' but if they were 'overcharged ' with other matters, it would come 'as a snare.' The figure is that of throwing of a net or noose, over wild animals. There is a thought of ruin- ous consequences as well as of suddenness. Ver. 35. For it shall come in upon all, etc. It is to be a universal surprise, a universal judg- ment. — The idea of sitting securely is implied in the word dwell. Ver. 36. But watch ye. This is the main exhortation, and the mode of the watching is fur- ther described, at all times making supplication. 'At all times,' in effect, belongs both to the watching and praying. — That ye may prevail, or ' have the strength,' be in a condition. This is the sense of the correct reading. But the refer- ence is not to human strength. — And to stand before the Son of man. Gathered by the angels as the elect. Matt. xxiv. 31. As the glorified Son of man is referred to, we may include here the idea of permanent glory in His presence as well as full acquittal at the hour when brought before Him. A fitting conclusion, entirely in the .spirit of the fuller account of Matt. x.xv. Vers. 37, 38. Concluding Sketch of our Lord's Teaching. Peculiar to Luke. Luke does not assert that our Lord afterwards taught in the temple, and thus contradicts the accounts of Matthew and Mark. Unlike them he has pref- aced the final discourses with a general sketch of our Lord's activity during these days (chap, xix. 47, 48), and now he sums up in conclusion, with a similar sketch. Ver. 37. Everyday. Lit., 'the days,' definite days of that week of His passion. — Olivet. Luke makes no mention of Bethany, where, according to Matthew and Mark, our Lord spent the nights of Sunday and Monday. This is all they assert, although from their inserting the supper at Bethany after these discourses, the impression is made that Tuesday night was spent there. As the nights here referred to were those connected with public teaching, it does not meet the diffi- culty, to say that Luke is telling us where our Lord spent Tuesday and Wednesday nights, of which we have no definite record. It is improb- able that He spent the night (partly in prayer) without shelter. The next appearance of our Lord is, as sending two of of His disciples (chap, xxii. 18), so that they were near Him. Beth- any was probably the place, and Olivet is here mentioned as including it. Ver. 39. Came early in the morning, ratlier than came eagerly, as some translate. This suggests that our Lord was for the greater part of the teach- ing days in the temple ; a fact in accordance with the number of incidents which we must place on Tuesday. — No miracles are mentioned in this connection ; the time for these had already passed. Up to the last appearance in public before His betrayal, our Lord's popularity continued. Chapter XXII. 1-6. TJie Council of the Rttlers ; their Agreement with Jtidas. 'OW the feast of unleavened bread drew^ nigh, which is '^Matt.xxvI, 2-1-1 called the passover. And the chief priests and scribes ^N' 2-5 ; Mark xiv. I, 2. sought 2 how they might kill him ;3 for they feared the people. ^ was drawing vol. I. ^ the scribes were seeking 3 put him to death 482 THE GOSPEL ACCORDING TO LUKE. [Chap. XXO. 1-38. 3 *Then entered ^ Satan ^ into Judas surnamed^ Iscariot, being b matt.xxv!. 4 of the number of the twelve. And he went his way,^ and com- MARKxiv. muned "* with the chief priests and '* captains, "how he might c John xiii. 2, '^ 27 ; comp. 5 betray him ^ unto them. And they were glad, and covenanted ^^ctsv.^3- 6 to give him money. And he promised,^ and sought opportunity ^'^f'^g'' to betray him ^ unto them *in the absence of the multitude.^° ' xx^l'sf """■ Mark xiv. 2. * And Satan entered ^ who was called ® went away ' conferred ^ deliver him up ^ consented ^° without tumult, ///., a multitude. Contents. Comp. Matt. xxvi. 1-16 ; Mark by all three Evangelists. He went to them with xiv. l-ii. Luke omits our Lord's prediction of his proposal; they joyfully agreed to pay him; His passion, made at the close of His discourses, he sought to betray Jesus. Luke, however, says : (Matthew), and also the supper at Bethany. The And Satan entered (ver. 3). Comparing this with latter omission cannot be due to the fact that John xiii. 27, we conclude that Luke speaks of a he has recorded a similar anointing at an earlier preparatory influence, and John of a later deci- period (chap. vii. 36-50). The two occurrences sive possession. While the plan was Satanic, cannot be confounded. the actual betrayal was jnore so. — And captains Vers. I, 2. The Plot of the Rulers, (ver. 4), /. e. the officers of the temple-guard, Whicli is called the passover. Explanation for composed of Levites. Their help would be nee- Gentile readers. — How they might put him to essary, and doubtless they had been incensed by death ; for they feared the people, who had been our Lord's words in the temple. — Money (ver. 5). hearing Him so attentively (chap. xxi. 38) ; hence The amount is named by Matthew alone. — the quesdon was hcnv they could carry into ef- Without tumult (ver. 6),///. ' without a multitude,' feet a purpose already determined. ' Not on the without attracting a multitude together. Cow- feast-day ' (Matthew, Mark) is implied here, and ardice is implied in this plan of wickedness. The also in ver. 6. inference from the words ' covenanted and con- Vers. 3-6. The Agreement with Judas, sented,' is, that the money was not paid at this The successive steps are stated in the same order time. Chapter XXII. 7-38. The Lord's Supper. 7 "npHEN came the day of unleavened bread,i when 2 the pass- '^ fJ.Yg^'"'^- 8 i over must be killed.^ And he sent * Peter and John, ^.^g'^'^'^- 9 saying. Go and prepare"* us the passover, that we may eat. And * ftc!Viv.'i3, 10 they said unto him. Where wilt thou that we prepare .? ° And '9; vm. 14. he said unto them, Behold, when ye are entered into the city, there shall a man meet you,^ bearing a pitcher of water ; follow 1 1 him into the house where ' he entereth in.^ And ye shall say unto the goodman of the house. The Master saith unto thee. Where is the guest-chamber, where I shall eat the passover with 12 my disciples? And he shalP shew you a large upper room 13 furnished: there make ready. And they went, and found as he had said unto them : and they made ready the passover. ^ ^^^^ ^^^. 14 "And when the hour was come, he sat down, and " the twelve ^^ ^?; ^^"■'^ 15 apostles with him. And he said unto them, With desire I have 16 desired to eat this passover with you before I suffer : For I 1 And the day of unleavened bread came ^ on which ^ sacrificed * make ready for ^ make ready ^ meet you a man ^ the best authorities read mto \m\\\c\\ * goeth ^ will ^° the best authorities omit twelve XIV. 17. d See Mark Chap. XXII. 7-38-] THE GOSPEL ACCORDING TO LUKE. 483 say unto you, I will not any more eat thereof," Hmtil it be ful- ^ ^g"'"^^^^- 17 filled in the kingdom of God. And he took the^^ cup, and /gave Rg^'^.;^ thanks, and ^^ said. Take this, and divide it among yourselves :-^xv^3'^^.^"' I'^ ^ For I say unto you, I will " not drink ^^ of the fruit of the vine, -^ ,'^; ^ark'" 19 ^ until the kingdom of God shall ^^ come. ''And he took bread,^" /zMatt/xxv! and •''gave thanks, and ^^ brake it, and gave unto^® them, saying, markxIv. This is my body which is given for you : this do in remem- coR^'xi.^s- 20 brance of me. Likewise also the cup^^ after supper, saying, ^^" This cup is the new testament ^*^ in my blood, which is shed "^^ 21 for you. ^ But, behold, the hand of him that betrayeth me^^ is zMatt.xxvI. 22 with me on the table. And truly the Son of man^^ goeth, *as markxiv it was ^* determined : but woe unto that man by ^^ whom he is comp. John -' XIU. 18, 21, 23 betrayed ! And they began to inquire ^^ among themselves, ^ ^^^^6-. ^ which of them it was that should do this thing.^' ^- '•'^l ''^": o 31 ; Rom. 1. 24 And ' there was ^^ also a strife ^^ among them, which of them AcisT^'is. 25 should be accounted ^^ the greatest.^^ "* And he said unto them, ^ ^^'^''chap';'!^. The kings of the Gentiles exercise ^^ lordship over them ; and ,„'*comp. they that exercise ^^ authority upon ^^ them are called benefac- 25-28:'"' 26 tors. '^ But ye shall not be so : ^* but he that is greatest ^^ among 45!^"^ "' ''^' you, let him be ^^ as o the younger ; and ^he that is chief, as he " i vS'X't ' T^ii- ^ ^ • ^ P ■'^CtS XV. 22 ; 27 that doth serve. I' or whether is greater, ^he that sitteth at Heb. xiii. 7, 17, 24. meat, or he that serveth } is not he that sitteth at meat .'' but *■ I ? comp.chap. 28 am among ^^ you as he that serveth. Ye are they which ^^ have ^ compjohn 29 continued with me ^ in my temptations. And 'I appoint unto ^ ^eb. n. is-, you a kingdom, as my Father hath appointed ^^ unto me ; * ^^y-f ^j"- 30 "That ye may eat and drink at my table in my kingdom, and « seever. 16. 31 '" sit^^ on thrones judging the twelve tribes of Israel. And the "Ix^^s^""" Lord said,40 Simon, Simon, behold, "" Satan hath desired" to have '"t^.XV^' 32 you, that he may ^"^ -^ sift yoti as wheat : But y I have prayed for h°T; ' Pet thee, that thy faith fail not: and when "^ thou art converted,^^ j, Amos ix. 9 33 " strengthen ** thy brethren. *And he said unto him. Lord, I ^q"i "''"'■ am ready to go with thee,*^ both into *^ prison, and to death. ^ ,5%hap.' U '^And he said, I tell thee, Peter, the cock shall not crow this day, Hrit- ■'~ a Comp.John before that *" thou shalt thrice deny that thou knowest me. xxi. 15-17. b Matt. xxvi. 11 I shall not eat it {according to the best mithorities) ^^ a yiixV xiv. 13 when he had given thanks, he " shall 29,31; John 15 the best mithorities insert from henceforth i^ shall have ^ Matt"xxvi. 1'' or a loaf ^^ to 34; Mark " 19 And the cup in like manner 20 covenant Tohn^-iii 21 that which is poured out 22 „,, delivereth me up {so ver. 22). J°^"-'"" 28 For the Son of man indeed {according to the best authorities) 24 hath been 25 through 26 question 27 deed 28 arose 29 contention ^o jg accounted to be ^i the greater ^2 have «8 over 3* not so ye ^^ become 86 in the midst of you ^^ But ye are they that 88 even as my Father appointed ^9 and ye shall sit 40 the best authorities omit And the Lord said " asked *2 might 43 when once thou hast turned again " stablish 45 with thee I am ready to go ** to 47 ^/^^ ^^_y/ authorities read untW 484 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIL 7-38. 35 And he said unto them, ^ When I sent you*^ without purse, '^ ^^i^'^^; 9, and scrip,*^ and shoes,'^^ lacked ye any thing.? And they said, f^! 3 • x''^!*' 36 Nothing. Then said he ^^ unto them, But now, he that hath a purse, let him take it, and likewise his scrip : ^^ and he that hath 37 no sword,^^ let him sell his garment,^* and buy one.^^ For I say unto you, that this that is written, must yet be accom- plished^^ in me, *And he was reckoned among the transgress-^ is. 1111.12. 38 ors : for •^ the things concerning^'' me have an end.^^ And they/ Comp. John said, Lord, behold, here are two swords. And he said unto them, It is enough. xvu. 4 ; 30. ^^ sent you forth ^° sandals S3 hath not 5^ And he said 5* cloke 49 wallet s^ likewise also a wallet ss a sword s^ must be fulfilled ^'' that which concerneth {according to tlie best authorities) ss hath indeed fulfilment. Contents. Luke presents a number of new details : vers. 7-13 narrate the preparation with greatest fuhiess, mentioning tlie names of the two disciples wlio were sent for this purpose ; tlie affecting words (ver. 15) with which our Lord opens the meal are peculiar to Luke. He alone of the Synoptists mentions the disciples' dispute as to rank (vers. 24-27), which was probably the occasion for the foot-washing as well as also the remarkable utterance of vers. 28-30. We con- sider the admonition given to Peter (vers. 31-34), as identical with tha\ mentioned by John (xiii. 36-38), and as distinct from that mentioned by Matthew and Mark. The latter toolv place on the way to Gethsemane, the former in the room. Luke deviates from the chronological order, which we think was as follows : ( i ) The expres- sion of desire in connection with the first cup (vers. 14-18) ; (2) The strife about who should be greatest (vers. 24-30), followed by the washing of the disciples' feet ; (3) The announcement of the betrayer (vers. 21-23) ; (4) The actual insti- tution (vers. 19, 20) ; (5) The prediction respect- ing Peter (vers. 31, etc.) ; (6) The incident of the swords (vers. 35-38). In regard to the other events, see on Matthew xxvi. 31, etc.; John xiii. etc. Vers. 7-13. The Preparation for the Passover Feast; see on Matt. xxvi. 17-19; Mark xiv. 12-16. Ver. 7. The passover (paschal lamb) must be sacrificed. This expression does not favor the theory that our Lord celebrated the Passover a day earlier than the usual time. See chrono- logical note on Matt, xxvi., xxvii. Ver. 8. And he sent. It is doubtful whether the question of ver. 9 is identical with that men- tioned by the other evangelists, or whether the disciples had made a previous inquiry omitted here. The simplest solution is that they came for the purpose of inquiring, were then bidden as here, and then actually inquired. — Peter and John. Named here only. The chief Apostles were sent ; hence the message was a solemn one. Vers. 10. There shall meet you. The original implies coming together, so that both go the same way. In other respects "he account agrees closely with that of Mark. Vers. 14-18. The opening Expression of Desire. Peculiar to Luke. Ver. 14. The hour. The regular hour of eat- ing the Passover, in the 'evening,' see Matt, x.wi. 20. Ver. 15. With desire I have desired. A He- brew form of expression, denoting strong desire. — To eat this Passover. This refers to this Pass- over itself, not to the ' Lord's Supper,' which it introduced. One ground of the strong desire \vas the certainty that it would be the last one, hence peculiarly solemn and important. — With you. Emphatic, it was the eating with them which He so strongly desired. — Before I suffer. The expression occurs in this absolute sense only here in the Gospels. The certainty that this was the last Passover with them rested on the cer- tainty of His sufferings for them ; hence the affectionateness of His desire, that before His Passion He might have this privilege. The feast at its very beginning takes on a farewell character. Ver. 16. I shall not eat it. Some authorities read: 'no more,' a correct explanation. He would eat of it now, but never again. Yet He passes beyond this, and introduces a thought of the future, which was doubtless the deeper rea- son of His strong desire : until it be fulfilled in the kingdom of God. This points to His return ; rather than to ' the Christian dispensation.' Lange refers it ' to the eternal coronation-feast of His glorified Church, the shining image of the eternal Supper, the anticipatory celebration of which in the New Testament covenant meal, He is now about to establish.' It must be granted that the Lord is here speaking of the Passover itself, not of the Lord's Supper which followed. — In a very proper sense the Jewish Passover itself, as a feast of deliverance, will be fulfilled in the ' marriage supper of the Lamb,' but our Lord is speaking of this Passover particularly, which introduced the Lord's Supper. That Passover could only be fulfilkd in the Messianic feast of the future, alluded to in ver. 30, and in Matt, xxvii. 29. Ver. 17. Took, or 'received,' as the leader in the Passover feast. — A cup. The first cup, of the Passover. And when he had given thanks. This was usual with the first cup (see on Matt, xxvi. 17, etc.). The form of the Islessing was : 'Blessed be thou, O Lord our God, who hast Chap. XXII. 7-38.] THE GOSPEL ACCORDING TO LUKE. 48s created the fruit of the vine.' Of this form there seems to be an echo in ver. iS. — Take this and divide it among' yourselves. Our Lord Himself seems to have partaken of this cup. As He had eaten before He uttered the words of vers. 15, 16, so He had drunk before saying this. This was a part of the regular Passover celebration ; the institution of the Lord's Supper was dis- tinct from the act here mentioned. Ver. 18. I shall not drink, etc. From this we infer that our Lord did not partake in the Supper He afterwards instituted. The verse points to the same event in the future as ver. 16. The old rite was thus formally abrogated, the new one about to be instituted. This view at once suggests a reason for the order adopted by Luke ; it contrasts the two rites more fully. Vers. 19, 20. The Institution of the Lord's Supper. See on Matt. xxvi. 26-29 ; comp. Mark xiv. 22-24 ; I Cor. xi. 23-25. Luke's account, as might be expected, agrees most closely with the words of the institution, as given by Paul, who distinctly asserts that his account was ' received of theLord.' Ver. 19. Given. Given to death, as the sequel shows, and as ver. 20 involves. — For you. This may mean in behalf of you, but such a surrender to death had necessarily a vicarious character. — This do in remembrance of me. Peculiar to Luke and Paul, and pointing to the establishment of a permanent feast. Whatever else the Lord's Sup- per may be, thjip passage proves that it is a me- morial service, commemorating the atoning death of our Master. Ver. 20. The cup. The one standing before Him. — After supper. The paschal lamb had been eaten, and the feast was about to conclude with the third cup ('the cup of blessing '), since according to Matthew and Mark, our Lord gave, or, as we would say, returned thanks with this cup. A fourth cup usually followed, but of this no mention is made. — The new covenant in my blood. This means : the new covenant which is ratified or established in my blood. The form here used agrees with that of Paul (i Cor. xi. 25). Some paraphrase thus: 'This cup is the new covenant because it contains my blood ; ' but even this view gives no countenance to the literal rendering of the Roman Catholics, since the ' cup ' could only represent the ' covenant.' — That which is poured out for you. This is spoken of the 'blood,' although the form of the original admits of a reference to the word ' cup.' More exactly it points to the fruit of the vine poured out from the grapes and representing the blood of Christ. Otherwise the sign would not include a ' pouring out,' which is essential here, especially in view of the ' breaking ' of the bread. Vers. 21-23. The Announcement of a Betrayer. But (ver. 21) ; this is not the word usually rendered thus, but one meaning 'never- theless.' The sense would then seem to be, ' although I pour out my blood for you, yet the hand,' etc. But to insist that these words were uttered immediately after the institution, involves a serious difficulty, since according to Matthew and Mark, the betrayer had already been pointed out. This, too, is less definite than the other accounts, which is scarcely conceivable if it re- ferred to a second announcement. We therefore suppose that Luke departs from the chronologi- cal order ; in this view ' but ' introduces an ad- ditional, but not a connected, thought. — The hand of him, etc. Luke does not mention |udas byname, as Matthew and John do. — With me. Emphatic. — On the table. Probably an allusion to the dipping into the dish mentioned by the other Evangelists. The rest of the account pre- sents no new features. — Began to question (ver. 23) directly opposes the view that this took place after the Lord's Supper as a second announce- ment. Vers. 24-30. The Contention. Peculiar to Luke, although something similar is recorded by Matthew (xviii. i, etc.; xx. 20, etc.) and Mark. Luke cannot refer to one of these previous occur- rences. We place it before the Lord's Supper, since ' it is scarce possible that, after the discov- ery of the treason of Judas, and with the solemn impression which the Lord's words respecting the traitor must have made upon them, and after they had eaten His supper, any such strife could have occurred. And the improbability is increased if, before this. He had taught them humility by washing their feet' (Andrews). Ver. 27 seems to contain an allusion to the foot-washing ; yet if this be insisted upon we may still suppose that a part of our Lord's reply took place before, and a part after, that symbolical act called forth by this contention. There is nothing in the account which opposes our placing this incident at the beginning of the Passover meal. Ver. 24. And there arose also a contention among them. More than a discussion, a conten- tion, a quarrel. Hence the improbability of its oc- curring after the Lord's Supper. Some suppose that it was occasioned by a dispute about their places at the table. No names are mentioned. Ver. 25. The kings of the Gentiles, etc. The thought is similar to that found in Matt. xx. 25— 28, but the form is new, and adapted to the cir- cumstances. 'The Gentiles' are mentioned to indicate that the temper which called forth their strife was a heathen one. — Have authority. This refers to rulers below kings. — Benefactors. The Greek word here used was the actual title of many emperors and princes. It expresses the same idea conveyed by the phrase ' deserved well of the Republic,' so common in republican France, and is analogous to the title Excellency. Ver. 26. But not so ye. They shall be ' kings,' but after a different fashion. The aristocracy our Lord here establishes is one of humility. Ver. 27. But I am in the midst of you as he that serveth. This clause gains in force by sup- posing that our I-ord at this point washed His disciples' feet. He, the 'chief,' was serving. We may also connect this with ver. 25: 'the benefactors among the Gentiles are rulers and potentates ; I, your benefactor, am among you as a servant.' Vers. 28-30 may belong here chronologically, or, as is far more likely, they followed the wash- ing of the disciples' feet, which may be appropri- ately placed at ver. 27. Ver. 28. Continued with me in my temptations, or ' trials.' Our Lord does not reproach them, but praises their steadfastness. He speaks of His whole life as one of 'temptations,' in accord- ance with the Scriptural portrayal of His work on earth. Ver. 29. I appoint unto you a kingdom, even as my Father appointed unto me. The word ' kingdom ' belongs to both clauses. 'Appoint' signifies not only a bestowal or assurance, but such a disposition as a dying man makes in his 486 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIL 7-38. will. This underlying thought is, of course, inapplicable to God, but all the more to Christ. Ver. 30. That ye may eat, etc. The enjoy- ments of their reign, with Him in the kingdom ap- pointed by His father, are thus set forth. Comp. ver. 16. — And ye shall sit. A direct promise. — On thrones, etc. Not ' twelve thrones,' as Matt. xix. 28, possibly on account of Judas. Notice the appropriateness of this verse, first in view of the feast before them ; second, in view of the greatness which they anticipated, though so blind as to its character. Vers. 31-34. The Prediction of Peter's Denial. This we regard as identical with the prediction recorded by John (xiii. 36-38), and distinct from and prior to that mentioned by Matthew and Mark. It was very natural that the disciples on the way to Gethsemane should revert to the words spolcen at this time, and in- dications of this are not lacking. See notes on Matt. xxvi. 31, etc. We place it after the Lord's Supper and the concluding hymn, and join with it the incident about the swords (vers. 35-38), after which came the discourse and prayer recorded by John xiv.-xvii. Ver. 31. Simon, Simon. Earnestness and af- fection are indicated by the repetition. The apostle is addressed by his old name, not the new and significant one. The sudden call (' And the Lord said ' is to be omitted) may have been occasioned by his part in the strife. There is too a connection of thought with what precedes. The way to these thrones was His way, through temptations, trials, sittings of Satan. — Satan asked to have you, or ' obtained you by asking,' as in the case of Job. ' You ' refers to all the Apos- tles : all must pass to the throne through trial, since the purpose of this asking and obtaining was in order that he might sift you as wheat. As wheat is shaken in the sieve, so Satan would try their faithfulness. If 'you' includes Judas (who had probably gone out before this), then the sifting process had begun and the chalj par- tially removed. Ver. 32. But I. Emphatic. In the conscious- ness of greater power than that of Satan and greater faithfulness than that of Peter. — For thee. Peter is now spoken of alone, as in the greatest danger. — That thy faith fail not, /. e., cease altogether. Our Lord prays, not that Peter be not tried, but that his faith should not utterly fail. It was only through this prayer that Peter's faith did not fa":! altogether. An Apostle's faith would become extinct, did not Christ intercede for His own. — When once thou hast turned again. Peter's sin and repentance are both im- plied here. 'Converted' (so E. V.) is unfortu- nate ; there is no reference to the experience with which Christian life usually begins. Peter had been 'converted,' in that sense. — Stablish thy brethren. The others were his brethren in weakness ; hence the form chosen. Peter's promi- nence is recognized, and the part he should take in the establishment of the Church prophetically intimated. This is the one and only proof text for the Vatican dogma of papal infaUibility (1870), on the assumption that the promise given to Peter applies to all the popes as his successors. But (i) this assumption can never be proved ; (2) * faith ' here as usual means personal trust in our Lord, not a system of doctrine to be be'lieved ; (3) if the passage proves anything for the popes, it would prove also that they deny their Lord, need conversion, and must strengthen their breth- ren — which is much more than history warrants and papal infallibilists would be willing to admit. Ver. 2,2- Lord, with thee I am ready, etc. In his sense of strength, Peter casts doubt upon the necessity of our Lord's petition for him. This conversation differs sufficiently from that men- tioned by Matthew and Mark, which occurred later, as we think. ' With thee,' is specially em- phatic, and shows that Peter regards the Lord as the source of his feeling of strength. But when the trial came, he followed only afar off, away from the source of strength. Ver. 34. Peter. Not Simon. The name sig- nificant of steadfastness is contrasted with his conduct. Vers. 35-38. Warning in regard to Out- ward Dangers, leading to the incident of the two swords. Peculiar to Luke. We join this chronologically with what precedes. No order is more probable, and there is an appropriate con- nection of thought ; to the description of inward danger just made, our Lord adds that of impend- ing ouizvard danger. Ver. 35. And he said unto them. ' Not without reason have I spoken of what is so momentous (vers. 31-34) ; for now, when I am no longer with you, your situation will be quite otherwise than before ; there now comes for you a time of care for yourselves and of conflict' (Meyer). — When I sent you forth, etc. Se^chap. ix. 1-6; x. 4 ; Matthew x. 9. Parting friends are wont to dwell on the pleasures of the past ; so our Lord points them to the time of their first preaching in Galilee, when the least care was superfluous. It would be different now. Ver. 36. Therefore, i. e., in consequence of their reply. — Let him take it. The precise word used in the prohibition of chap. ix. 3. — He that hath not, i. e., purse or wallet, let him sell his cloke ('outer garment'), necessary as that is, and buy a sword, which is now more indispensa- ble than clothing. One who had not a sword, might still have a purse, and thus not be obliged to sell his garment ; a point overlooked by the rendering of the E. V. This is not to be taken literally, nor yet allegorically, as though the purse, wallet, and sword had eacli a spiritual significa- tion ; but the whole is a figurative setting forth of the fact that henceforth self-defence would be their chief necessity, in view of the outward perils which would come upon them. This opposes the non-resistant theory of the Quakers, and also the view, that force can be used aggressively in the cause of Christ ; self-defence alone is in question. Ver. 37. For I say to you, etc. The course of reasoning is : If the Master is to be reckoned among the transgressors, and this will be the case, since this prophecy of Isaiah must be ful- filled, then you, my disciples, may well expect such perils. Notice, our Lord speaks of His position among malefactors as something which must be. That the sinless one was thus reckoned was no accident. The allusion to the 'sword' had no reference to defending Hint from what was coming u])on Him ; that must come : for that which concerneth me, i. e., written or deter- rAined concerning me, hatha fulfilment, or ' end.' Everything written of the Messiah must be com- pletely fulfilled, and this completion is approach- ing. The coming of this end proves that the Chap. XXIII. 39-53-] THE GOSPEL ACCORDING TO LUKE. 487 prophecy cited (which our Lord expressly applies in view of their failure to understand. 'Two to Himself), will be speedily fulfilled. swords ' were of no avail in the spiritual conflict Ver. 38. Lord, behold here are two swords, before Him ; of this He had just spoken, but they Swords, not knives used at the feast, probalily failed to recognize His meaning. — The discourse belonging to the disciples^ The Galileans often recorded by John (.\iv.-xvii.), probably followed ; travelled armed, and possibly two of the disciples then on the way to Gethsemane, the second had thus provided themselves because they ex- prediction of the unfaithfulness of Peter and pected danger that night. — It is enough. The the other disciples, repelled by them all. See reference is not to the sufiiciency of the weapons, on Matt. xxvi. 31, p. 216. These are passed over but a mild turning away from further explanation by Luke. Chapter XXII. 39-53. The Agony and the Arrest in Gethsemane. 39 " A ND he came out, and went, ^as he was wont, to^ the '^ ^^^'^^^^i- -^~^ mount of OHves ; and his^ disciples also followed him. clmpjohn 40 ''And when he was at the place, he said unto them, '' Pray that ^ chap.'xxi. 41 ye enter not into temptation. And he was withdrawn ^ from xvi'ii^"!^" them about a stone's cast, and * kneeled down, and prayed,* " ^^^^e^;'""^'' 42 Saying, Father, if thou be willing, remove^ this cup from me: 32^4'*2^"''^' 43 nevertheless, not my will, but thine, be done. And there ap- uliuyClt peared •''an angel unto him ^ from heaven, strengthening him. /See" Matt.' 44 And ^ being in an agony he prayed more earnestly : and his g Compjoim sweat was ' as it were great drops of blood falling down to ^ the v. 7. 45 ground. And when he rose up from^ prayer, and was come ^*^ 46 to his 2 disciples, he" found them sleeping for sorrow. And said unto them. Why sleep ye } rise and '' pray, lest ye enter ^^ h ver. 40. into temptation. 47 'And ^^ while he yet spake, behold a multitude, and he that zMatt. xxvi was called Judas, one of the twelve, went before them,^* and^^ MARKxiv. 43-50 ; 48 drew near unto Jesus to kiss him. But Jesus said unto him, JohnxvIu. 49 Judas, betrayest thou the Son of man with a kiss .'' When they which ^^ were about him saw what would follow, they said unto sO him,^" Lord, shall we smite k with the sword } And one ^® of -^ k Ver. 38. them smote the servant of the high priest, and cut ^^ off his right 5 I ear. And ^ Jesus answered and said, Suffer ye thus far. And 52 he touched his ear, and healed him. Then ^^ Jesus said unto the chief priests, and 'captains of the temple, and the elders, ^ ^^^ ^^'■- •♦• which ^^ were come to^^ him, Be''^* ye come out, as against a 53 thief, 2^ with swords and staves t'^'^ When I was daily with you in the temple, ye stretched forth no ^ hands against me : but this is ™ your hour, and " the power of darkness. m Comp. Mark xiv. 1 unto "" the ^^i.^V'.-^"'"' 3 he wfithdrew himself * and he kneeled down and prayed. « Col. i. 13; ^ 7)iajiy authorities 7-ead io YtmovQ ^ unto him an angel Comp. Acts '' became ^ upon ^ from his '" he came " and EpTi'. vi.'i2. 1'^ that ye enter not ^^ the best authorities omit And " or was leading them ^^ and he ^^ And when they that " the best aiithoriiies omit unto him ^^ a certain one ^^ took 20 But -1 And 22 that ^ against ^4 ^re 25 robber ^® clubs ^'^ stretched not forth your 488 THE GOSPEL ACCORDING TO LUKE. [Chap XXIIL 39-53 Contents. Luke's account presents here new and striking details, although it is briefer than those of Matthew and Mark. In telling of our Lord's agony, Luke alone mentions the distance to which^He withdrew, the angelic assistance and the physical results. In the account of the be- trayal there are interesting peculiarities. Vers. 43, 44 are omitted in some old and im- portant manuscripts and by some of the fathers. But they are well supported and now received by nearly all scholars. Over-zealous Orthodoxy failed' to understand them and hence expunged them in some copies. Vers. 39-46. The Agony in Gethsemane. See on Matt. xxvi. 31-46. We notice here only what is peculiar to Luke's narrative. Ver. 39. As lie was wont (comp. xxi. 37). Pe- culiar to Luke, hinting that He went to a place where Judas could find Him. Ver. 40. At the place. A well-known place ; perhaps already known by name to readers of the Gospel. Hence the omission of the name. Ver. 41. "Withdrew himself, lit., 'was himself withdrawn.' Drawn by internal anguish, some suppose. — About a stone's cast. Not so far as to be out of hearing. This was probably the dis- tance from the three disciples (Matthew, Mark), not from the main body, since the next clause re- fers to what took place in His solitude, and vers. 45, 46, to the three disciples. — He kneeled down. Peculiar to Luke. Ver. 42. Father, etc. Godet : ' Luke, like Mark, gives only the first prayer, and confines himself to indicating the others summarily, while Matthew introduces us more profoundly to the progressive steps in the submission of Jesus.' Ver. 43. Appeared unto him an angel. An actual coming of an angel, not merely a spiritual accession of strength. Angels had thus minis- tered to Him at His previous temptation, accord- ing to Matthew and Mark, so that it cannot be said that the notion is peculiar to Luke. How He was strengthened is not so clear. Some think it was a physical strengthening, the imparting to His body, so overwhelmed in this conflict, new power to endure, to drink the cup which would not be removed. This is favored by the fact that the previous ministration was to His physical wants. Others again prefer that the holy soul of our Lord, now seized by the intensest feeling of suffering, was strengthened by the brightening prospect of future joy, presented to Him in some way more vividly by the coming of the angel. Neither of these is inconsistent with proper views of the Person of Christ. In fact it is simplest to suppose that both body and soul received direct supplies of strength in this hour of deepest trial. — We think it most natural to place this strength- ening between the fii-st and second prayer, since there are indications in the fuller accounts of Matthew and Mark that the intensest conflict was passed when the second and third prayers were uttered. Ver. 44. And being in an agony. This was after the coming of the angel Our Lord was strengthened y"^r this agony or conflict. The first result of the strengthening was that He prayed more earnestly, the final result was complete resignation and victorious waiting for the betrayer. — And his sweat became as it were, etc. The easy and natural explanation is, that as the result of the agony His sweat became colored with blood (not pure blood, hence 'as it were'), and fell in great clots to the ground. No other sense accords so well with the language used. In- stances of bloody sweat have occurred since. Every other view fails to give a sufficient climax to Luke's description and seems to fall below the dignity of the conflict there endured for iis. See notes on Matthew. Vers. 45, 46. Luke is very brief in these verses, and we must supplement his account from those of Matthew and Mark. We learn from these that our Lord came once and again to the three disciples, and found them asleep. — For sorrow. This was the cause of their sleep. Luke is not seeking to excuse them. See on Matt. xxvi. 40, 41. Vers. 47-53. The Betrayal. See on Matt, xxvi. 47-56 ; comp. Mark xiv. 43-52 ; John xviii. 3-n. We notice only the new and striking de- tails. Ver. 48. Judas, betrayest thou, etc. This probably followed the question recorded by Mat- thew. It is addressed to Judas by name, and is emphatic throughout, setting before the traitor the full enormity of his purpose. The form used coincides with that used in predicting the betrayal (Matt. xvii. 22 ; x.x. 18 ; xxvi. 2, 45). Ver. 49. Saw what would follow. They not only wake up, but wake to an understanding of the case. — Lord, shall we smite with the sword ? In the same spirit as the occurrence of ver. 38. Ver. 50. A certain one of them. Luke too omits Peter's name. — Right ear. Luke and John alone mention which ear it was. Ver. 51. Suffer ye thus far. Probably ad- dressed to the disciples : Let them go on and fulfil this their design of taking me. It is a mild reproof of the hasty use of the sword, and thus agrees with Matt. xxvi. 52 ; John .xviii. 11. Were the sense : Let them go thus,far (and no further), we would find a different expression here. Others suppose the soldiers were addressed, and that the sense is : Let me go, until I have healed this man, or Let me go as far as this man. This is grammatically probable, but opposed by the phrase ' answered.' — Touched his ear, etc. Luke, the physician, alone mentions this. The passage does not clearly indicate how the healing took place : Whether at our Lord's touch the ear was wholly restored, or merely the wound healed, or whether the piece cut off was taken up and re- stored to its place in the body. The last is least likely, as the passage contains no hint of picking up. The first seems more in keeping with the occasion, representing our Lord as making good the loss occasioned by the hastv zeal of Peter. Ver. 52. Chief-priests . . . elders. Luke alone speaks of these, and it was very natural that some of them should accompany the band. Some infer from the fact of their being first men- tioned at this point, that they entered the garden after the band of Judas. Ver. 53. But this is your hour, and the power of darkness. An allusion to the fact that it was mid- night, contrasting this with His appearance by day in the temple. Darkness was appropriate to such a deed, hence it was the hour which suited them. The parallel passages speak of this as a fulfil- ment of Scripture. W^e therefore explain it, as the hour appointed to them for carrying out this work. Its fitness as an hour of midnight dark- ness was but a part of this appointment. (Ob- serve, however, that Xhey freely chose it.) ' Power of darkness ' therefore points to the kingdom of Chap. XXII. 54-65.] THE GOSPEL ACCORDING TO LUKE. 489 darkness. They were doing the work of the to the relation of God's purpose, man's agency, Evil One, and the power over Him was the and Satanic power. — Luke passes over the flight power of darkness. This clause suggests mys- of the disciples and that of the naked young man terious, and as yet unexplained, facts in regard (Mark xiv. 48-52). Chapter XXII. 54-65. Peters Denial ; the Mockery by the Temple Servants. 54 "•" I ^HEN took they 1 him, and led him, and broug-ht him into "" Matt xxvi. I ■' ' o 57; Mark J- the high priest's house. *And ^ Peter followed afar off. ^ ^i^^s^^^^j 55 ""And when they had kindled a fire in the midst of '^ the hall,^ xfv '^^"'^ and were set "^ down together, Peter sat down among them.^ ^5''" ""'"• 56 But 6 a certain maid beheld ' him as he sat by the fire,^ and ' ^-Z//'^^'- earnestly looked upon him, and said,^ This man was also ^^ with ^-^2^-'^^' 57 him. And 2 he denied him/^ saying, Woman, I know him not. {e-it!"!"- 58 And after a little while ^ another saw him, and said. Thou art ^ See Matt. 59 also 12 of them. And ^ Peter said, Man, I am not. And about e Comp!john the space of one hour after ^^ another ■^confidently affirmed,/ Acts x"ii.' 15. saying. Of a truth this fellozv ^* also was with him ; for he is ^^ 60 a Galilean. And ^ Peter said, Man, I know not what thou say- est. And immediately, while he yet spake, the ^^ cock crew. 61 And the Lord turned, and ^looked upon Peter. And Peter re- ^" Chap. xx. 17. membered the word of the Lord, how he had said ^^ unto him, 62 ''Before the cock crow,i^ thou shalt deny me thrice. And ''"^"- 34- Peter ^^ went out, and wept bitterly. 6^ ^And the men that held Jesus 20 mocked him, and smote ' ^"^^^Jf^^*: 64 him?^ And when they had blindfolded 22 him, they struck him ^Tjoim ' on the face,23 and asked him, saying. Prophesy, who is it that ''"'"■ "' ^^ 65 smote 24 thee } And many other things * blasphemously spake ^ ^^^n^*"' they against him. 2^ ^ And they seized 2 b^)- 3 court * had sat ^ gat in the midst of them s p^^^ ■^ seeing s j^ the light of the fire ^ looking upon him, said ^° also was ^^ the best authorities omit him 12 ^\^q ^j.^. ^,^^ ^3 after the space of about one hour 1* vian ^^ insert also ^^^ a {accorditig to the best authorities) i" how that he said 18 the best authorities ithsert this day ^^ the best authorities read he -'> the best authorities read h\m -i and beat him 22 And they blindfolded -^ the best authorities omit they struck him in the face 2* he that struck ^^ spake they against him, reviling him. COiNTENTS. Luke passes over the examination account (vers. 63-65) as referring to the same oc- by Annas (John xviii. 19-24), the subsequent ex- currence narrated by Matthew (^xxvi. 67, 68) and aminatiou before Caiaphas (Matt. xxvi. 57-66; Mark (xiv. 65). On 'the ///^w hearings, see Matt. Mark xiv. 53-64), giving immediately his account xxvi. 57, and the next section. of Peter's denial, then mentioning the mocking Ver. 54. The high-priest's house. Undoubt- which occurred at the close of the 7iight examina- edly Caiaphas is meant, since the other Evan- tion before Caiaphas. This order indicates that gelists agree in making his house the scene of the denials occurred between the first examina- Peter's denial. tion and the close of the second. Accepting this Vers. 55-62. Peter's Denial of our Lord. dew, we find no difficulty in regarding Luke's For a comparison of the various accounts and 490 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIL 54-71. a general view of the occurrence, see notes on Matt. xxvi. 69-75 ; comp. Mark xiv. 66-72 ; John xviii. 16-18; 25-27. Ver. 55. Kindled. Lit., ' kindled around ; a large bright fire was made, we infer. All of the the trial our Lord could think on Peter and be aware of what he was doing, though at some dis- tance. But probably the first examination before Caiaphas was now over, and the officers were leading Him away to prison to await the more Evangelists but Matthew mention the fire, but formal morning examination, or possibly keeping Mark does not speak of its being kindled. — Sat Him in custody in the court. —And Peter remeni' bered. His memory was assisted by the cock- crow, but doubtless the Lord's look of pity, love, and consolation was the chief cause of his peni- tence. After the first burst of penitence, he proba- bly remembered our Lord's prayer for him and his own boast, yet the look was designed to recall down. So Matthew and Mark ; but John speaks of his standing. During the night hours, Peter was no doubt restless. Vers. 56, 57. First Denial. A certain maid. Probably the porteress who had followed Peter into the court ; the different answers suggest that she kept up a bantering accusation of this kind these also, to which he responded in different words, but to Vers. 63-65. The Mockery at Night. See the same effect. Luke brings out the fact of her on Matt. xxvi. 67, 68 ; Mark xiv. 65. (John xviii. earnestly looking upon him. 22 refers to a different occurrence.) Matthew Ver. 58. Second Denial. The account is and Mark place this mockery in a different posi- brief. A general accusation probably began at tion. This suggests that it began at the close of the fire, was kept up as Peter withdrew to the the hearing, continuing for some time, thus both porch, where he was questioned both by a maid preceding and following our Lord's look on (Matthew, Mark) and a man. Peter. Luke here moreover gives substantially Vers. 59, 60. Third Denial. Luke is par- the same facts in a manner peculiar to himself, ticular as to the interval : after about the space He tells us more particularly who were the chief of one hour. The recognition became very gen- eral, as we might expect, but this Evangelist brings out the one who was prominent in the matter. Ver. 61. And the Lord turned and looked upon Peter. This detail, so interesting and touching. may be explained by supposing, that even during on Matt. xxvi. 68. actors in the mockery : the men that held Jesus (ver. 63) ; details how they covered His face (Mark), blindfolded Him (ver. 64) ; and sums up the whole in the significant words of ver. 65 : and many other things spake they against him, reviling him, literally, ' blaspheming him.' See Chapter XXII. 66-71. TJie Morning Trial before the Sanhedrin. 66 " A ND as soon as ^ it was day, the * elders of the people -TV and the chief priests and the scribes came together,^ Gy and led him ^ into their council, '' saying. Art thou the Christ .? tell us.^ And ^ he said unto them, If I tell you, ye will not be- 68 lieve: And if I also^ ask yoit, ye will not answer me, nor let me 69 goJ Hereafter^ shall the Son of man sit ''on^ the right hand 70 of the power of God. Then said they all, Art thou then e the Son of God.? And he said unto them, -^Ye say that I am.^^ 71 And they said. What need we any further ^^ witness.? for we ourselves have heard of ^^ his own mouth. 1 when 2 there gathered together the assembly of the elders of the people, both chief priests and scribes ; ^ they led him away * If thou art the Christ, tell us. ^ But ^ 07fiii also '' the best authorities omit me, nor let me go * But from henceforth ® be seated at 10 or Ye say it, for I am ^^ What further need have we of ^^ from a Matt, xxvii. I ; Mark xv. 1 ; John xviii. 24, 28. b Acts xxii. 5. c Comp.Matt. xxvi. 63-65 ; Mark xiv. 61-64 ; John xviii. ig-2i. d Comp. Heb. i- 3- e See Matt. xiv. 33. f Matt, xxvii. II ; chap, xxiii. 3 ; comp. Matt. xxvi. 26, 64. The Morning Examination. Luke here gives an account of another hearing than that de- tailed by .Matthew and Mark. Vers. 63-65 tacitly presuppose some sort of condemnation, which encouraged the servants to commit such outrages. Both Matthew (xxvii. i) and Mark (xv. i) hint at such a morning meeting of the Sanhedrin. The account too has its peculiar coloring, characteriz- ing this as an official and decisive council. This would then be a ratification, in proper form and numbers and at a legal hour, of the resolution already taken by the enemies of our Lord. Ver. 66. And when it was day. Roman law forbade a final condemnation before dawn, and Chap. XXIII. 1-25.] THE GOSPEL ACCORDING TO LUKE. 491 Jewish usage forbade even the investigation of Ver. 69. But. This indicates the connection capital crime at night. — The assembly of the of thought: you have prejudged my case, but, elders, lit., 'the eldership' [presbyter ion) ; a for- as the time has come to speak, in order that mal assembly of the Sanhedrin, at the usual place through suffering I may pass to glory, I tell you of holding the council. of that glory and thus confess myself the Christ : Ver. 67. If thou art the Christ, tell us. An From henceforth, etc. Comp. Matt. x.\vi. 64. A abrupt beginning, presupposing testimony that repetition of this declaration is not at all improb- He made this claim. The hearing is resumed at able. the point broken off, according to Matthew's ac- Ver. 70. The next question shows that they count. The force of the passage is : If as you understood Him aright. His answer may be claim, thou art the Christ, tell us all so, in plain rendered : Ye say that I am, or, 'ye say (cor- words. — If I tell you, ye will not believe, i. e., rectly), for I am.' you do not ask to know the truth, but to make Ver. 71. What further need, etc. As far as me condemn myself. the death of Christ had a human judicial ground, Ver. 68. And if I ask you, put questions to that ground was His own claim to be the Son of you about my arrest, its legality, and the way you God. Either His claim was correct, or the Jews have forced me into my present position. — Ye were right in putting Him to death. To ignore will not answer, because you would involve your- His claim is to side with His murderers. On selves in great perple.xities. The case was pre- the plan for procuring Pilate's consent, see Matt, judged. The rest of the verse is to be omitted. xxvii. i, p. 226. VA Chapter XXIII. 1-25. Christ Before Pilate and Herod. ND the whole multitude^ of them arose,^ and led him '' z^^Ma'^rkTv. unto Pilate. And they began to accuse him, saying, We xvii^as. found this felloiv ^ ^ perverting the * nation, and '^ forbidding to camp! Acts give tribute to Cesar, saying^ that he himself is Christ '^a king, s- ' . . , ^_. ,,^ ,c Comp. chap. 3 "*And Pilate asked him, saying. Art thou the Kmg 01 the jews .'' xx. 20, 22. , d John xviii. 4 And he answered him and ^aid, •'^Thou sayest it. Then said 33,36,37; Pilate to ^ the chief priests and to the people,'^ ^ I find no fault in ^ ^^tt. xxvU. 5 this man. And^ they were the more fierce,^ saying, He stirreth ^v. 2. up the people, teaching throughout all Jewry ,^*^ ^ beginning ^^ from '^^'^- 7°- 6 Galilee to ^^ this place. When Pilate heard of Galilee,!^ he asked g'^",,-^"'^^ 7 whether the man were a Galilean. And as soon as ^^ he knew ^^ i'pet.T22. that he belonged unto^*^ 'Herod's jurisdiction, he sent him "^ ^'^f ^Ly |; to ^"^ Herod, who himself also was at Jerusalem at that time.^^ M-'iohnL' 8 And ^^ when Herod saw Jesus, he was exceeding glad : ^'for he i seechap!iii. was desirous to see him of 'a Xong season^^ '"because he had /^ chap. ix. 9. heard many things of ^^ him ; and he hoped to have seen ^^ some 27.^^ ""' 9 miracle done by him. Then ^^ he questioned with^^ him in i;Markv'i. 10 many words ; but he answered him nothing. And the chief priests and scribes stood and "vehemently accused ^^ him. « Acts xviii. 11 And Herod with his men of war^^ "set him at nought, and « see Mark IX. :2. mocked him, and '' arrayed him in a gorgeous robe, and sent P Comp.Matt. ' -' i=> !^ xxvii. 28; 1 (7r number 2 j-Qse up ^ this man Markxv. 17. * the best authorities read our ^ the best authorities read and saying 6 And Pilate said unto ^ and the multitudes ^ But 3 urgent , ^^ Jiidea " tJie best authorities read 2x^.6. h&gwmxxi^ 12 even unto ^^ the best authorities read h&zxA it ^* when ^5 learned ^^ was of ^'^ unto ^^ in these days 13 Now ^^ had been of a long time desiring to see him 21 heard concerning (according to the best authorities) ^^ to see 23 And 2^ omit with ^^ stood, vehemently accusing 2^ soldiery 492 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIH. 1-25. 12 him again 27 to Pilate. And the same day * Pilate and Herod ^ ^o^J'^j pg^^j;' were made friends together ; -^ for before they were at enmity ^■ between themselves. 13 And Pilate, when he had called together the chief priests and 14 ''the rulers and the people, Said unto them, Ye have brought '' ^^^^_fj^^- this man unto me,^^ ' as one that perverteth the people ; and, ^ ^^'■- ^• behold, I, ' having examined /iz7/i before you, have 2° ^ found *no ' ^'^'-^"'- '3- fault in this man touching those things whereof ye accuse him : 15 No, nor yet Herod : for I sent you to him ;^^ and, lo,^^ nothing 16 vi'orthy of death is done unto '^^ him. "I will therefore chastise "comp^oim 17 him, and release //m. (For ^* " of necessity he must release one v Matt.'xxvii. 18 unto them at the feast.) And ^ they cried out all at once,^^ say- xv'e; joim T-i xviii. 39. ing, ""Away with this w««, and release unto us Barabbas : '" matt. '-* ^ _ _ xxvii. 16-26; IQ (Who'^'' for a certain sedition^'' made in the city, and ^for mur- Mark xv. 7 ■^ \ ■/ ' -15 ; John 20 der, was cast into prison.) Pilate therefore, willing to release ^^'"- 40-xix. 21 Jesus, spake again to them.^^ But they cried,^^ saying, Crucify •* Acts ui. 14. 22 him, crucify him. And he said unto them the third time, Why, what evil hath he '^ done .-' I have found no cause of death in 23 him : ^ I will therefore chastise him, and let him go.*^ And ^^ they were instant^ with loud voices, requiring ^^' that he might be crucified : and the voices of them *^ and of the chief priests ** 24 prevailed. And Pilate gave sentence that it should be as they 25 required.^^ And he released unto them^^ him that for sedition^'' and murder was**" cast into prison, whom they had desired ; ^^ ^, . ■^ -' ' z John XIX. ^ but he delivered Jesus ^^ to their will. '^• ^■^ arraying him in gorgeous apparel, sent him back -^ And Herod and Pilate became friends with each other that very day 2^ unto me this man ^° omit have 31 tJie best autJiorities react he sent him back to us ^'■^ behold 33 hath been done by 3* the best atithorities oDiit \tx. 17. 35 together 3^ one who 37 insurrection 38 And Pilate spake unto them again, desiring to release Jesus. 39 shouted ^'^ this man ^^ release him. ^'-^ demanding ^3 their voices ''* the best attthorities o?nit and of the chief priests ^^ what they demanded should be done ^^ the best authorities omit unto them *'' had been *^ demanded ^^ Jesus he delivered up. Contents. ' Here we have the description, on Herod, or in the Castle Antonia (see on Matt, the one hand of the series of manoeuvres used by xxvii. 27). the Jews to obtain from Pilate the execution of Ver. 2. Began to accuse him. The first ap- the sentence, and on the other, of the series of proach to Pilate is narrated by John only, but Luke Pilate's expedients or counter-manoeuvres, to get gives this charge with most precision. — We found. rid of the case which was forced on him.' Godet. This implies investigation they had never made. The account is condensed, but the appearance — Perverting, giving a false direction to, «our before Herod (vers. 6-12) is peculiar to this nation. They thus represent themselves as gen- Gospel, nine friends of the people. — Forbidding, etc. "This Vers. 1-5. The Accusation before Pilate, was a downright falsehood. — And saying, etc. See on Matt, x.xvii. 2, 11-14; Mark xv. 1-5; This involved what was true. But from this sin- John xviii. 28-38. gle element of truth they deduced certain political _ Ver. I. Led him, probably in formal proces- results, which had never occurred, and by putting sion. — Unto Pilate. It is a question whether these false inferences in the foreground sought to Pilate resided in a palace formerly belonging to obtain sentence of death against our Lord. • Chap. XXIII. 1-25.] THE GOSPEL ACCORDING TO LUKE. 493 Ver. 3. And Pilate asked him. This took place within the prastorium (John xviii. 33). — Art thou the King of the Jews 1 Pilate's question ^mplies some knowledge of the Messianic expec- tations of the Jews. — Thou sayest it = Yes. So • Matthew and Mark. But fuller details of the inter- view are given by John (xviii. 34-38). Pilate's lan- guage in ver. 4 implies some further conversation. Ver. 4. I find no fault in this man. Pilate speaks as a judge. Knowing that the Sanhedrin would have no desire to put to death any one for the political crime alleged, he examines our Lord and satisfies himself that no such political crime was involved in His claim to be King of the Jews. Ver. 5. And they were the more urgent. They strengthened their charge, urging anew the charge of perverting the people : He stirreth up the peo- ple, etc. — From Galilee. This was probably de- signed to arouse Pilate's resentment against Him as a Galilean, since the governor hated the Gali- leans (comp. chap. xiii. i ), and was at enmity with Herod (ver. 12). But they were disappointed. Vers. 6-12. Our Lord before Herod. Ver. 6. Heard it ; probably the name Galilee. Ver. 7. Herod's jurisdiction. As an inhabi- tant of Galilee, Jesus was under the authority of Herod Antipas, who was Tetrarch of Galilee and Perea. — He sent him. The word used is a legal term generally applied to the transfer of a cause from a lower to a higher tribunal. Hence it was not to get Herod's opinion, but to relieve himself by transferring his prisoner to Herod's judgment. There may have been a thought of thus doing a courtesy to reconcile Herod. Their quarrel (ver. 12) had probably been caused by some question of jurisdiction. In these days. Probably for the purpose of attending the Passover feast. Ver. 8. Was exceeding glad. This joy of Herod seems all the more frivolous and unkingly, if we suppose that the case of Jesus was actually offered to his jurisdiction. — Had heard. This was the reason of his desire. — And he hoped. The original indicates that this hope was contem- poraneous with the continued desire. The pres- ent occasion is not directly referred to here. Yet the frivolous joy arose from the confident expec- tation that now his long continued desire and hope would be met. ' Jesus was to him what a skilful juggler is to a seated court — an object of curiosity.' Godet. Ver. 9. And he questioned. The character of the questions may be inferred from Herod's re- ception of Jesus, as well as from the next clause : but he answered him nothing. For such a judge, the incestuous adulterer, the murderer of the Baptist, He had neither miracles nor words. Ver. ID. And the chief priests, etc. Pilate had sent them there. There is no hint that Herod took any steps toward real investigation. Finding his curiosity was not to be gratified, he treats the case with contempt. Ver. II. And Herod. P'ailing of his expected entertainment, the monarch seeks amusement in the way here narrated. The motive was resent- ment at the silence of Jesus, though actual con- tempt was doubtless felt. — With his soldiery (a peculiar word), ?. e., his attending body guard. — Set him at nought, treated Him contemptuously, and mocked him, with words and actions alike. — And arraying him in gorgeous apparel. This garment was put on in mockery, and hence bril- liant. It may have been the same scarlet cloak which is spoken of in Matt, xxvii. 28, and thus indicated contempt of His claims to royalty, or a zvliite robe, such as candidates for office wore. The sneer in the latter case is obvious. Still the word itself does not mean 'white,' and the ques- tion is an open one. — Sent him back to Pilate. This may have been designed to conciliate Pilate, but it is in keeping with the frivolous conduct of Herod throughout. Ver. 12. Became friends with each other, etc. If the cause of the quarrel was some question of jurisdiction connected possibly with the occur- rence mentioned in chap. xiii. i, we see a reason why a reconciliation now took place. As early as Acts iv. 27, we find believers alluding in their prayers to this coalition of Herod and Pilate. Even if neither was directly hostile, practically the indecision of the one and the indifference of the other conspired to nail our Lord to the cross. It is easy to harmonize this account with those of Matthew and Mark, but more difficult to insert the occurrence in John's narrative. The prob- able position is after John xviii. 38. Vers. 13-25. Further Examination before Pilate. See on Matt, xxvii. 15-26; comp. Mark xv. 6-15 ; John xviii. 39, 40, Luke gives, in this paragraph, few new details, although the form of his narrative is peculiar to himself. Ver. 13. When he had called together, etc. After the return from Herod. Matthew (xxvii. 17) alludes to this. — And the people. The mul- titude, doubtless now more numerous, was called to hear a proposal in which their wish was con- cerned. Ver. 14. Said unto them. Luke, who gives the charge most fully (ver. 2), also states the re- ply of Pirate more formally. — Perverteth. Here the word (Pilate's) is milder than that of ver. 2 (the Sanhedrin's). — Before you. John tells of a private interview, which was the main reason of Pilate's state of mind, but both Matthew and Mark speak of a public questioning in distinction ' from this. Ver. 15. Nor yet Herod, who knew Jewish af- fairs so well. — For he sent him back to us. The correct reading more fully proves Pilate's assei tion. — Hath been done by him, /. e., Herod's ex- amination failed to elicit any proof that He had committed a crime. Ver. 16. I will therefore chastise him. Pilate ought to have said : I will release without any punishment. His want of moral earnestness now appears. This was a concession, and an illegal one, since he declares Jesus to be innocent. This first wrong step was the decisive one, since the Jews understood how to follow up the advantage thus given them. If he was willing to chastise Jesus illegally, why could he not be forced to crucify Him. This proposition of Pilate was re- peated (ver. 22), but Luke does not mention the fact of the scourging. See on that fact. Matt. xxvii. 26 ; John xix. i. Vers. 17-25. The account before us is brief, introducing scarcely any new features. Ver. 17, while supported by some authorities, is to be omitted. — Away with this man is virtually a de- mand for execution. — Prevailed (ver. 23), gained the mastery,/. ^., over Pilate. — Gave sentence. Final and official sentence. Luke passes over the scourging and crowning with thorns, the presentation to the people [Ecce Homo), the final effort to release our Lord, the washing of Pilate's hands, and the final taunt made by the governor with our Lord (John xix. 13-16), presenting the contrast between Barabbas and Jesus in brief and telling words (ver. 25). 494 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIIL 26-49. Chapter XXIIL 26-49. The Crucifixion. 26 " A ND as ^ they led him away, they laid hold upon one Si- "" ^^^\j^^^' ■L\. mon, a Cyrenian,^ coming out of ^ the country, and on comp.'john him they laid ^ the cross, that he might bear it ^ after Jesus. ^^'^' '''■ 27 And there followed him a great company of ^ people, and of 28 women, which also '^ * bewailed and lamented him. But Jesus ^ See chap, turning unto them said, ''Daughters of Jerusalem, weep not c cant.^i.'s; 29 for me, but weep for yourselves, and for your children. For, behold, the ^ days are coming, in the ^ which they shall say, ^ Blessed are the barren, and the wombs that never bare, and xxiv. ig; 35 the paps which ^ never gave suck.^° * Then shall they begin to 17; chap.' say to the mountains. Fall on us; and to the hills. Cover us. ^ hos.x.s; • r • • -l^ f Rev. vi. i6. %i For if they do these things in a ^^ •'^ green tree, what shall be / E^e^. xx. 47. J J t) & ' ^ Comp. Ps. done in the •'' dry .? '• 3 ; Ezek. ■> XXI. 3, 4. 32 "And there were also two others, malefactors, led with him to '' ^f"Mark"' be put to death. xy.'zyijohn X^ XIX. 18. 33 'And when they were come to ^^ the place, which is called ' 33^ M^^^rk'' Calvary,^^ there they crucified him, and the malefactors, " one ^.^17."'°''" on the right hand, and the other on the left. '^ Mait^xL 2T 34 Then said Jesus,i* * Father, forgive them; ™for they know ^ 4" ^^^"' ''• not what they do. "And they parted ^^ his raiment, and ^^ cast rMau.'xxvii.' 35 lots. And "the people stood beholding. ■^'Andi'^he rulers x.l^T^ also with them ^^ derided him}^ saying. He saved others ; let o pI xxTli?^.' 36 him save himself, if he be Christ, ''the chosen of God.^*' And 41,42;'"''"' the soldiers also mocked him, coming to him, and ^^ ^ offering 32. q See chap 37 him vinegar. And saying, ^ If thou be ^^ the King of the Jews, xxiv. 20. . . r Is. xin. I. 38 save thyself. 'And a superscription also was written over him ^Comp.ixix. in "letters of Greek, and Latin, and Hebrew,^^ THIS IS THE xxvii.4";' ' John xix. KING OF THE JEWS. , ??• .. .' t Matt, xxvii. 39 And " one of the malefactors which '^ were hanged railed on ^^.'^^ j'ohn 40 him, saying. If thou be Christ,^^ "'save thyself and us. But the „ johJxix.20. other answering rebuked him, saying,^^ Dost not thou ^^ fear "" ^"n.^'^r"" 41 God, seeing thou art in the same condemnation } And we in- ^ vers.ssJ?." deed justly ; for we receive the due reward of our deeds : but 1 when 2 of Cyrene ^ fj-om * and laid on him 5 to bear it ^ number of the "^ women who 8 omit the 9 the breasts that 10 nourished {according to the best authorities) " the 12 came unto is skull i* And Jesus said 15 And parting is they " But 1^ the best authorities otnit with them i9 scoffed at him 2° if this is the Christ of God, the chosen one {according to the best author- ities) 21 (,„in and 22 art 23 The best authorities read only And there was also a superscription over him 24 tiiat 25 Art not thou the Christ ? 28 answered, and rebuking him, said 27 insert even Chap. XXIII. 26-49.] THE GOSPEL ACCORDING TO LUKE. 495 42 this man hath done nothing amiss. And he said unto Jesus, Lord^s remember me when thou comest into ^^ thy kingdom. 43 And Jesus ^ said unto him, Verily I say unto thee, To day shalt thou be with me in ^ paradise. Cen'^Ts 44 z/And it was ^^ about the sixth hour, and there was a dark x 2 Cor. xii. 4 : Rev. ii. the Septua- 45 ness ^^ over all the earth -^^ ^ntil the ninth hour. And the sun "^ 45 f 'Mark'' was darkened,^* and "^the vail of the temple was rent in the midst, comp^ john 46 And "when Jesus had cried with a loud voice, he said, ^^ ^ See jviatt. , , xxvii. =,1. * Father, " mto thy hands I commend my spirit : '^ and having: « Comp.Mau. ^ ■' '■ c" xxvn. 50 ; 47 said thus,^ he gave up the ghost. ' Now^^ when the centurion Markxv.37; ' ' o 1 o John XIX. 30. saw what was done, ''he glorified God, saying, ''Certainly this ^ p^- ''"''- 5; comp. John X. 18. 48 was a righteous man.^s And all the people ^9 that came to- ^ ^^tt. xxvii, gether to that ^^ sight, beholding ^0 the things which were done, it:^!"'^ « smote their breasts, and returned.'^^ And all ■''his acquain-'^ix^^s.'^^''"' tance, and ^the women that followed him ^2 fj.o,n Galilee, ''stood ^ ^s*!""'" ''''"' afar off, beholding "^^ these things. 49 2^ And he .said, Jesus {according to the best authorities) '^^ in ^** he (according to the best authorities) ^i insert now 22 a darkness came ^3 t^g vvhole land ^4 ^he sun failing : ^^ And Jesus crying with a loud voice, said ^^ this 37 ^i^fi 38 i^i^is Y[i-5a\ was righteous ^^ multitudes ^° whon they beheld ^^ returned smiting their breasts. ^- with him ^^ lookins: at f Chap. ii. 44. g Matt, xxvii. 55 ; Mark XV. 40, 41 ; •chap. viii. 2 ; ver. 55 ; comp. John xix. 25. h Ps. xxxviii. Contents. Among the peculiarities of Luke's description we notice particularly the scene on the way to Calvary (vers. 27-32), and the story of the penitent robber (vers. 39-43). Both of these accord with the general spirit of the whole Gospel, as do the three words from the cross (vers. 34, 43, 46) which Luke alone has pre- served for us. Vers. 26-32. The Way to the Crucifix- ion. Here Luke is most full, but gives no sup- port to the various legends of the Via Dolorosa. Ver. 26. When they led him away. See on Matt, x.wii. 32 ; Mark xv. 21. (John omits this incident.) — To bear it after Jesus. The hinder part alone was laid upon Simon. The relief was comparatively slight ; there is no proof that our Lord was sinking under the load. He who bears the cross after Jesus, bears the lightest end of it. Ver. 27. A great number of the people. The ordinary crowd at an execution. — And of women. Such a crowd would be largely made up of women. These were not the Galilean women (ver. 49), but women of Jerusalem (ver. 28). — Bewailed and lamented him. This does not of itself indicate any real attachment to Him. It was the na^^tural sympathy usual to the sex at such a time. Some among them may have wept from deeper motives, especially since our Lord spoke to them as He did. The later Jewish tradition that expressions of sympathy for a malefactor on the way to execution were unlawful, is not well enough sustained to prove that the conduct of the women was unexampled. Ver. 28. Daughters of Jerusalem. A natural address, but solemn and pointing to their relation to a doomed city. — Weep not for me. Comp. Hsb. xii. 2. He not only endures the cross, but forgets His sorrows, so heavy, to tell the truth to those who manifested for Him only a human sympathy. — But weep for yourselves. Appro- priate words for those who even now make of the crucifixion a mere popular tragedy. Doubt- less many of these very women lived until the siege of Jerusalem, about forty years afterwards, but the catastrophe was to fall most directly upon their children : and for your children. Comp. Matt, xxvii. 25 : ' His blood be on us and on our children.' Ver. 29. Days are coming. As certainly com- ing, as He was going to death. — They shall say. 'They 'refers to those in Jerusalem, especially the women in Jerusalem, at the time foretold. His disciples would not be there, and there is here implied a warning to escape. But the whole tone of the prediction implies also that few of them do so. — Blessed, etc. A fearful woe is in- troduced by the word ' Blessed.' Hos. ix. 12-16, contains the same thought as this verse. The days will be so terrible that it will be a curse to be a mother instead of a blessing. When being a mother is reckoned a curse, the days are indeed evil ! Ver. 30. Begin to say, etc. The language is quoted from Hos. x. 8. ' Begin' does not neces- sarily imply a repetition of the saying, but there is probably an allusion to another and a greater day of wrath. The prediction had a primary reference to the siege of Jerusalem and a literal fulfilment then, for the Jews m multitudes 'hid themselves in the subterranean passages and sewers under the city.' Ver. 31. If they do these things in the green tree, etc. In proverbial form our Lord here con- trasts what is coming upon Himself, ' the green 496 THE GOSPEL ACCORDING TO LUKE. [Chap. XXI IL 26-49. tree,' the fruilfiil vine, the innocent one when He bore our sins, witii what would come upon them, ' the dry tree,' the unfruitful ones standing to bear their own *udgment. 'These things' must be .interpreted as a judgment on sin, or the contrast fails. ' They ' is used impersonally of human agency in general. Other explanations have been suggested ; but none of them seem worthy to be final utterances of our Lord as a Teacher. At such a time nothing could be more appropri- ate than an allusion to His vicarious work. He could not avert the judgment He must announce, but even at the last joins with it a thought of His work for sinners. Ver. 32. Two others. The sympathy seems to ha\ j'been, not for them, but for Him alone. — Led with him. Luke alone narrates this. Vers. 33-38. The Crucifixion and Mock- ing. See on Matt, .xxvii. 33-43 ; Mark xv. 22, 33 ; John xix. 17-24. Luke's account is the briefest. He mentions (the others do not) the mocking offer of drink by the soldiers (ver. 36). Here only do we find the touching prayer, usually called X\\t. first word on the cross. The casting lots for our Lord's garments is briefly mentioned, and the mocking of the people is only hinted at (see on ver. 35). On the mode of crucifixion, see the notes on the parallel passage in Matthew. Ver. 33. Skull. Coaip. the Hebrew Golgotha (Matthew, Mark, and John), which also means this. ' Calvary ' is of kindred meaning, but taken from the Latin version. The name probably arose from a resemblance to a skull in the shape of the slight elevation where the crosses were placed. Mount Calvary is an erroneous expression. It could scarcely have been the usual place of exe- cution (see on Matt, xxvii. 33). There is even now no special place of execution in Jerusalem. Ver. 34. And Jesus said. During the act of crucifixion, as it would appear from the language vi'hich follows. This first of the seven words on the cross, preserved bv Luke alone, is perhaps the one best adapted to ' draw all men ' unto Him 'when lifted up.' — Father, forgive them. Even in the act of crucifixion He speaks as ' Son of God !' And thus offering Himself, He also inter- cedes, performing His twofold priestly work. Comp. Is. liii. 12 : ' He bore the sin of many, and made intercession for the transgressors.' ' Them ' refers, first of all, to the four soldiers who actually crucified Him, since they are spoken of in all the other clauses. It is true they only obeyed orders ; but vers. 36, 37 show that they had a certain pleasure in their cruel duty. They acted as the agents, directly, of the Jewish rulers, in a wider sense, of the Jewish nation, and most widely and truly of mankind. All sinners conspired to nail Him there. — For they know not what they do. Comp. Acts iii. 17. This is the motive, not the ground, for forgiveness. Ignorance may diminish guilt, but does not remove it, else no prayer for forgiveness would be needed. It is one design of this record, showing us the forgiving love of our Lord as He died for the sins of men, to awaken in men, through the application of it by the Holy Spirit, a knowledge of what they do as sinners in nailing Him to the cross, that they may repent and be forgiven for His sake. The prayer is only for those who in some way help in the great crime. Those who deny that they are sin- ners deny that it is for them. — The whole prayer is omitted in a few manuscripts, but it is regarded as genuine by all modern critics. Ver. 35. And the people stood beholding. At the time when the prayer was uttered. A crowd would not, however, remain still long on such an occasion, and others would be coming from the city, so that there is no disagreement with the ac- counts of Matthew and Mark. — But the rulers, etc. As :f in contrast with the people, but the latter joined in the mockery (see Matthew). H'ke tells of the charge of Peter (Acts ii. 23 : ' Ye have taken . . . and slain'). — If this one, etc. The tone is that of contempt. Ver. 36. Offering him vinegar. It was about midday, when they would be eating and drinking, and they drunk to Him, holding out to Him in mockery the sour wine (vinegar) they used. Thus the incident is natural, and at the same time totally distinct from the one related by the other Evangelists, which occurred about three hours later. Ver. 37. If thou art the King of the Jews, save thyself. This scoff was learned from the rulers no doubt (Matt, xxvii. 42), but it included a sneer at the Jews as well. Ver. 38. And there was also a superscription over him. See notes under the text. Luke men- tions the title later than the other Evangelists ; the sneer of the soldiers suggested the mention of Pilate's mockery in writing this superscription. Vers. 39-43. The Penitent Robber. Pe- culiar to Luke. John makes no allusion to the conduct of the malefactors, while Matthew and Mark intimate that both scoffed at our Lord. While those accounts may be regarded as simply more general, we think it probable that both robbers began to revile, but during the time they hung there, so long to them, one of them was moved to penitence. See on Matt, xxvii. 44. Ver. 39. One of the malefactors, Alford : ' All were now mocking : the soldiers, the rulers, the mob; — and the evil-minded thief, perhaps out of bravado before the crowd, puts in his scoff also.' This fourfold mocking is a fearful reve- lation of the extent and power of sin. The better attested form of the taunt is striking : Art not thou the Christ ? Save thyself and us. Ver. 40. But the other answered, the word ' us ' had included him, and he protests against being made a partner in the mockery. It is very improb- able that this man was a Gentile. The two were probably placed on either side of Jesus to carry out the taunt that this was the King of the Jews, and these the (Jewish) subjects. It is now gen- ei'ally conjectured that these robbers were com- panions of PJarabbas, in whose place the innocent Jesus was crucified. — Dost not thou even fear God, (not to speak of penitence and devotion). Others explain: 'even thou,' who art a fellow sufferer. The reason he ought to fear God is : seeing thou art in the same condemnation, i. e., with this One whom you are railing at. He thus recognizes the fact that Jesus is crucified as a siniie?-, going on to confess that he was himself a sinner, but the One who hung beside him altogether innocent. This recognition of Christ in the place of a sinner must not be overlooked in considering the faith of the penitent robber. Ver. 41. And we indeed justly, etc. He speaks like a true penitent ; for the connection with the last verse involves a reference to God's justice. Too many forget it under the shadow of the cross ! — But this man hath done nothing amiss. A strong statement of innocence. ' Even had the robber said nothing more than this, yet he Chap. XXIII. 26-49-] THE GOSPEL ACCORDING TO LUKE. 497 would awaken our deepest astonishment, that God — in a moment wherein Hterally all voices are raised against Jesus, and not a friendly word is heard in his favor — causes a witness for the spotless innocence of the Saviour to appear on one of the crosses beside Him' (Van Oosterzee). His faitli becomes stronger, for he now turns to Christ Himself. He believed in Christ's inno- cence, yet believed in the justice of God. There must have been a practical acceptance of our Lord's atoning sacrifice, or the bold faith of his petition has no sufficient foundation. Ver. 42. And he said, Jesus, remember me, etc. He does not ask liberation from the cross, but is satisfied to cast himself on the personal love and care of the Being hanging in torture beside him. — When thou comest in thy kingdom, /. e., at thy coming in thy kingdom. ' Into ' is incor- rect, and leaves out of view that the man's faith recognized Jesus, not as one who would become King, but who wns King, and as such would ap- pear again, not as now, but in His royal dignity. It detracts nothing from the man's faith to sup- pose that he himself cherished some of the com- mon Jewish expectations when he thus spoke. But whatever his belief about the kingdom, his faith in the King was implicit. Ver. 43. Verily I say unto thee. A Divine assurance in response to faith. — To-day, /'. c, before that day ended. The Roman Catholics, to sustain the doctrine of purgatory, join this with ' I say unto thee,' but there was no need of asserting that He was speaking ' to-day' The promise implies first of all that both should die that day, instead of lingering long, as was often the case, and then that both should that day pass to the same place : shalt thou be with me in Paradise. Our Lord would that day be in Para- dise, and the penitent robber with Him. The man's faith was in Christ as a Person, and Christ's promise was of personal association with Himself. If this is borne in mind we have a check to the many fancies which are wont to gather about the word Paradise as here used, (i.) It means the place (or state) where the soul of Jesus was between His death and resurrec- tion. The clause in the Apostles' creed : ' He descended into hell,' or ' Hades,' must be ex- plained or supplemented by our Lord's declara- tion that He was that day in Paradise. (2.) In choosing a word used bv the Jews our Lord designed, not chiefly to indorse the Jewish views on the subject, but to convey to the dying robber a promise of blessedness which he understood, though certainly not to its full extent. The Jews thus termed that part of the world of disem- bodied spirits which is opposed to Gehenna (or Hell) ; the happy side of the state of the dead. Comp. chap. xvi. 22 : ' Abraham's bosom.' Most expositors are content to accept this as the mean- ing here, although they claim of course that the reality which [esus promised transcended the Jewish expectations, and that this promise implied necessarily a participation in the resurrection glory of the just. This view distinguishes be- tween Paradise, here and in 2 Cor. xii. 4 ; Rev. ii. 7 ('the paradise of God'). There is, however, a more extended view : that our Lord went down into the depths of death to announce His triumph and thus transfer those in ' Abraham's bosom ' ;nto 'the Paradise of God' (comp. i Pet. iii. 18, 19), and that as the robber died after Him (John xix. 32, 33) the former passed at once into this VOL. I. ^2 Paradise. This view suggests a solution of some of the difficulties in regard to Old Testament believers, while it does not at all imply conver- sion after death. Such an event as our Lord's death could have such an effect, and the change could take place in a moment. Both views imply that this Paradise is not the fulness of glory at God's right hand. Our Lord passed to that forty days afterwards, in the body, and thither His peo- ple go when they too have been raised. Bliss belongs to ' Paradise ' indeed, but it will be per- fect only after the resurrection. Only on these latter points does the New Testament speak plainly ; the danger has ever been m going be- yond its statements. Vers. 44-46. The Closing Scene. See on Matt, xxvii. 45-53 ; Mark xv. 33-38. Luke's account is very brief, passing over the tender scene narrated in John xix. 26, 27, the lamenta- tion mentioned by Matthew and Mark, and the last refreshment recorded by all three, but it alone has preserved for us the last word on the cross. Ver. 45. The sun failing, i. e., its light. This was the cause of the darkness. It can scarcely imply that the sun had been visible during the darkness and at last itself disappeared. — And the vail of the temple, etc. Matthew, who is more detailed, speaks of this after our Lord's death. It probably took place at the moment He expired. Luke places it here, without imply- ing that it occurred before that moment, Ver. 46. Crying with a loud voice. Matthew and Mark mention this without giving the words. — Father, into thy hands I commit my spirit. Our Lord dies with Scriptural words on His lips (Ps. .xxxi. 5). The whole Psalm is not necessa- rily Messianic, for, by saying ' Father,' our Lord gives the whole its higher meaning for this hour. ' Spirit ' here means the immaterial part of Him who was dying. It is idle to say that the soul went to Hades and the spirit to His Father, for He had told the robber that He, the Personal object of His faith, would be in Paradise that day (ver. 43). In this prayer which came after the sixth word ('It is finished '), with its an- nouncement of the completed work, our Lord freely gives up His spirit to the Father. The dying would indeed come in the course of nature, but this represents it as the supreme act of love and obedience. — Ullmann : ' Whoever could think that Jesus, with these words, breathed out His life forever into the empty air, such an one certainly knows nothing of the true, living spirit, and, consequently, nothing of the living God, and of the living power of the crucified One.' Vers. 47-49. The Effect on the Specta- tors. See on Matt, xxvii. 54-56 ; Mark xv. 39 -41. Luke inserts a new detail in ver. 48. Ver. 47. Saw what was done. Mark is most exact here : 'that he so cried out.' — He glorified God. The original implies a continued action and thus favors the idea that the centurion was really converted by the sight. — Certainly this man was righteous. ' Righteous ' means here first innocent, then just, truthful. The centurion knew that He had been accused of making Himself ' Son of God ; ' and this verdict implies the truthfulness of the claim. Both confessions might have been made, but if only one were uttered in words, it seems more probable that the other Evangelists give it accurately. Ver. 48. And all the multitudes, etc. No. 498 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIIL 26-56. mention is made of the rulers. Jerusalem was crowded, and the ' multitudes ' were great. This sight, or 'spectacle.'— The things which were done. These put an end to mockery. — Returned smiting their breasts. In self-reproach, for they had cried out for His crucifixion. — Luke alone speaks of this, but it is not implied that the peo- ple had taken no part in the previous mockery. Such a change is by no means uncommon. This accords with the Pentecostal inquiry (Acts ii. 39), and may be regarded as the result of our Lord's prayer (ver. ^4). Ver. 49. And all his acquaintance. Peculiar to Luke. ' All ' now present in Jerusalem. The Eleven may be included, though John had led Mary home. Possibly they were not there, fear- ing to come, a view favored by the fact that no mention is made of them in connection with the burial. The account is so brief, that it cannot be considered as contradictory, John xix. 2 1;, Chapter XXIII. 50-56. The Burial of our Lord. 50 " A ND, behold, there was^ a man named Joseph, *a coun- 51 /a. seller; and he was a good man, and a just:^ (The same^ had not consented to the counsel and deed of them* :) he zvas of ^ Arimathea. a city of the Jews; *who also him- 52 self ^ " waited "' for the kingdom of God. This via^i, went unto 53 Pilate, and begged the body of Jesus. And he took it down, and wrapped it in linen,^ and laid it ^^ in a sepulchre " that was hewn in stone, wherein never man before was laid.^^ 54 And that day was '^ the ^^ preparation, and the sabbath *drew 55 on. And •''the women also,^* ^ which came ^^ with him from ^^ Galilee, followed after, and "beheld the sepulchre, and how 56 his body was laid. And they returned, and '' prepared spices and ointments ; And rested the sabbath day ^^ * according to the command- / Exod.xx. 10. ment. 1 omit there was - being a councillor, a man good and just, 8 he * their counsel and deed ^ or from, omitting he was ^ the best authorities omit also himself '' was waiting 8 to ^ a linen cloth ^° the best authorities read\\\vi\. 11 tomb ■'^ no man ever yet had lain [according to the best authorities) ^3 it was the day of the ^* omit also ^^ who had come ^^ out of " And on the sabbath they rested a Matt. xxvii. 57-61 ; Mark xv. 42-47; JOHM xix. 38-42. b Mark xv. 43 8 c Chap. ii. 25, d See Matt. xxviii. 62. e Matt, xxviii. 1. / See ver. 49. ^ Mark XV. 47. h Mark xvi. i ; chap. xxiv. On the leading events of this section, see es- pecially Matt, xxvii. 57-66. Ver. 50. A councillor. A member of the San- hedrin, as the next verse plainly shows. — Good, in moral character. — And just. In the Old Tes- tament sense. 'Good' is more than 'just' (comp. Rom. v. 7), but the former always in- cludes the latter. Ver. 51. He had not consented. From chap, xxii. 70, we may infer that he was absent from the morning meeting of the Sanhedrin, probably from all. — Their counsel. The formal decision, which resulted in the deed, i. e., crucifixion. — Of, or 'from,' Arimathea. He was 'of ' that city, but it is po.ssible he came ' from ' that place at this time. Ver. 52. See Mark xv. 43-45, for the particu- lars of the request to Pilate. Ver. 54. And it was the day of the Prepara- tion, /. e., the day before the Sabbath (Mark xv. 42) — And the Sabbath drew on. The word used of the natural day, is applied here to the legal day, which began it sunset. The time was probably between five and six in the evening. Ver. 55. And the women, etc. Matthew and Mark mention the two Marys alone ; it is prob- able that others were with them, but that these two alone remained at the sepulchre. None of them, nor even Nicodemus, seems to have been with Joseph when the body was taken down. Ver, 56. And prepared spices and ointments. It would seem that this preparation of spices took place that evening, while Mark (xvi. i ) implies that it took place later. The other women, who did not remain at the sepulchre, may have made immediate preparations. The last clause of this verse is to be joined with what follows, so that the resting is not said to have taken place after the preparation of spices. We may thus para- phrase : ' After they had viewed the grave, they bought (not stated when ?) spices, and rested indeed the Sabbath day, according to the law, but when this was over they went with the spices as quickly as possible to the grave.' On tire rela- tion of their purpose to the embalming by Nico- demus, see on Mark xvi. i ; John xix. 39, 40. Chap. XXIV. 1-12.] THE GOSPEL ACCORDING TO LUKE. 499 Chapter XXIV. 1-12. Tlie Women at the Sepulchre. 1 "IVTOW upon ^ the first day of the week, very early in the '^ ^ATjT-^_^g. i- ^ morning,^ they came unto the sepulchre,^ * bringing the MARKxvi. spices which they had prepared, and certain others with them.^ ^ fxiii?'^6^' 2 And they found "^the stone rolled away from the sepulchre. ^ johnxx. i; 3 And they entered in, and found not the body of '^ the Lord xxvif.'eof " 4 Jesus. And it came to pass, as ^ they were much^ perplexed ^ Acts 1.21. ' thereabout, behold, * two ^ men stood by them in shining gar- e John xx. 12. , Q . / Acts i. 10. 5 ments : ' And as "they were afraid,^ and bowed down their ^y^r-zi. faces to the earth, they said unto them. Why seek ye ''the living h compjoim 6 among the dead .-' * He is not here, but is risen : remember yii." • Rev.' 7 how he spake unto you ^ when he was yet in Galilee, ^' Saying, i Matt, xxviii. The ^ Son of man must be delivered ^^ into the hands of sinful xvi. 6. . /fe Matt. xvii. 8 men, and 'be crucified, and "'the third day rise agam. And 22, 23; ■/ ^ Mark ix. 30, Q " thev remembered his words, And returned from the sepulchre, 31; chap.ix. ■^ ■' '44; comp. and told all these things unto ^^ the eleven, and to all the rest. , if'- 44- o / Matt. XX. 19. 10 It was °^ Mary ^^ Magdalene, and ^ Joanna, and " Mary the mother '" J/'^^tt' of James,^^ " and other women that were with them, which told ^^ ^^ Yohn'ii. 22 11 these things unto *the apostles. And their ^^ words seemed to ° ^f^Mark"' them i*^ as idle tales,i' and '' they believed them not.^s ^ chap.' tVu 12 Then arose ^Peter,^^ and ran unto the sepulchre ; and 'stoop- ^ lee Mark ing down, he beheld 2° the linen clothes laid^^ by themselves, ^Ma^rk xvi. and " departed, wondering in himself ^^ at that which was come ^ joiin xx. 3, 4. to pass. 1 But on ^ at early dawn ^ the best mithorities omit and certain others with them ^ omit much "^ in dazzhng raiment 9 that the " delivered up 12 Now they were Mary ^^ substitute (:) for (,) 1* and with them the other women told ^^ the best authorities read these IS appeared in their sight " talk ^^ disbelieved them ^^ But Peter arose ^° seeth ^^ the best authorities o//iit laid 22 departed to his home, wondering On the Resurrection. See the Introdnc- xxiii. 55, 56. It is evident from that passage as tory Note to Matt, xxviii. Of the five appearances well as ver. lo, that there were a number of them, there grouped as occurring on the day of the res- It is highly probable, but not certain, that this urrection, Luke omits all mention of (i) and (2). verse refers to the larger company, which had He, however, details the appearances of (4) and been preceded by the two Marys (Matt, xxviii. i). (5) in the subsequent part of this chapter, telHng In chap, xxiii. 55, 56 Luke tells us, not what we of (3) in ver. 34, and then passing over the others, learn from Matthew and Mark the two Marys did, (which are, however, alluded to in Acts i. 3) he but what the rest of the women did. The omis- closeswithanaccountof the last appearance (10), sion of the last clause, ' and certain others with which ended with the Ascension (vers. 50, 51; them,' also favors this view; the words having comp. Acts i. 6-10). — Luke narrates only that been inserted because ' they ' was misunderstood vision of two angels which was witnessed by the as referring to the women mentioned by Matthew whole company of women (comp. Mark xvi. 5). and Mark, not to the larger company. Ver. I. The latter part of the verse preceding Ver. 3. And they entered in. This we think should be prefixed. —But, having rested during is the entrance spoken of in Mark xvi. 5. the Sabbath, on the first day of the week, at early Ver. 4. Perplexed thereabout. A natural state dawn. This agrees with the other accounts. — of mind, even if they had some hope of His rising. They came, etc., /.t'., the women spoken of in chap, for now He seemed lost to them. Comp. Mary t John XX. s, 6. 2 tomb « John XX. 10. s while 8 affrighted 11 to 500 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 1-35. Magdalene's expression (John .xx. 2-13). — Two men. This was the form of the angelic appear- ance.— Stood by them. As this word (comp. chap. ii. 9 : * the angel of the Lord stood by them ') does not necessarHy imply a standing position, there is no difficulty in reconciling this with Mark xvi. 5. — In shining garments. The word used implies that the brilliancy was like that of lightning. At such a time the presence of a multitude of angels was, so to speak, natural, and hence a variety of appearances. Ver. 5. Bowed down their faces to the earth. Peculiar to Luke. — Why seek ye the living among the dead? Why seek ye one who is living and no longer dead in the place where the dead are looked for. The term ' living,' or ' him that liveth,' may have here a higher significance. Christ is the Living One, as Himself the Life, and this the angel knew ; whether he meant to say so or not. Mark does not give these words, but their substance. Ver. 6. Remember, etc. This they had forgot- ten naturally enough in the circumstances. — When he was yet in Galilee, i. " ^».^...^^^ ao deed and word be£o.-e God and all the people : And /how „,,.„. he chief priests and »our rulers delivered h-m'^ to be con-/.„.,,„: uic «-.iiiv. ^ -Riif wp. trusted ^^ 27,28. the cniei uucsls am^ ^"- ,1- v. .su.AUi. z, demned to death, and have'* crucified him. But we n-usted g... that.t had been« he -which should have redeemed- Israel. j^sUoh. Z^ beside all this, to day is- the third day s.n^ these ^-^ 2, thin-s were done.« Yea, and ^i certain women also ^- of our ^,x™,j^;, Tommny made us astonished,- 'which were- early at the sep- ,||-,.„., 23 ulchre;" And 'when they found not» ^^ ^^'y'^^l^'^';. saying, that 'they had also seen a vision of angels, which ,„,,,,, 24 said that he was alive. "And certain o them which 'we, e _ ,^„,,,„., with us went to the sepulchre, and found ,t even so -« as the __ g^^ ^_ _^ ^ 25 women had said: but him they saw not. Jten ;^ he S|ud u„ o , p.. . ,,.^ them O fools,* and slow of heart to bel,eve'» all that the „^,^ 26 prophets have spoken : "Ought not Christ to have suffered - , (coj,^,^ % these things, and "to enter into his glory? And beginning ^^^^ at =«" Moses 'and^' all the prophets, he expounded unto ^,^^ them in all the Scriptures the things concermng h,mself. '^:: •; 28 And they drew nigh unto the village, whither they -en y„ • 29 and -he made as though he would have gone- furthe But ,, they -constrained him, saying, Abide with us ; f'' ^ "J"^ «: Si„T evening, and the day 'is» far spent. And he went in to tairy _.,.., ,0 with them. And it came to pass, as he sat« at meat with ^^^ ■ them*, he took bread,« and -blessed it, and brake and gave ,i,.^,e,„ , , to them ■ And their eyes were opened, and they knew him , , s„^ „.,k ,2 and -he vanished out of their sight. And they said one to .*„.„. .. Another 'Did« not our heart burn" within us, while he g,^,,,e u See Matt. xiv. ig. " The things concerning 15 ],oped i Jer. 45 3_^ 33 Scriptures.'' And they rose up the same *^ hour, and returned to Jerusalem, and ^ found the eleven gathered together, and ^ ^i"''' =""■ 34 « them that were with them. Saying, The Lord is risen in- « comp. Acts 35 deed, and *hath appeared to Simon. And they told what * iCor. xv.s- things were done'^^ in the way, and '^how he was known of c Vers. 30,31. them'^^ in breaking of bread. ^'^ ^^ offiii and *'' that very ^8 they declared the things that happened ^^ or was made known to them ^° in the breaking of the bread. Contents. This section is peculiar to Luke, although Mark xvi. 12 refers to the same event. This is t\\Qfo2i7-th appearance of our Lord ; that to Peter (ver. 34) having been passed over in the nar- rative. The particularity of detail, and the fact that the whole chapter seems to give the impres- sions of one of the two who walked to Emmaus, have led some to the opinion that Luke was him- self the companion of Cleopas (for other theories, see on ver. 13). But Luke was probably a Gentile. It is most likely that Luke derived his informa- tion from Cleopas or his companion. This ap- pearance has rightly been regarded as bearing the most human character. Ver. 13. Two of them, i. e., of those spoken of at the close of ver. 9. It is unlikely that they were Apostles (comp. ver. 33). One was named 'Cleopas' (ver. 18), but we know nothing fur- ther. The name seems to be = Cleopatrus (as Antipas = Antipatros), and a different one from Clopas (or ' Cleophas ' in the E. V.) mentioned in John xix. 25. We reject the view that this was Alphasus (Clopas), and his companion, 'James the son of Alphasus.' This theory would identify this appearance with that- spoken of in i Cor. XV. 7. Conjecture has been busy in naming the companion of Cleopas : Luke himself ; Nathan- ael ; others, supposing that ver. 34 is the lan- guage of these two disciples, have thought that it was Simon Zelotes, or Simon Peter. This is least likely of all. — Emmaus. The site of this village has been much discussed. The name itself means warm water, and a number of places were thus called, in each case doubtless because of a warm spring in the neighborhood (comp. the French Aix, attached to several watering places). There was a town of this name about one hundred and seventy-six stadia from Jeru- salem, in the plain of Judea (see i Mace. iii. 40), called Nicopolis in the third century. This was early confounded with the place here spoken of, and a few manuscripts, among them tlie oldest (Sinaitic), insert ' one hundred ' before ' sixty.' Still, as Josephus (7, 6, 6) speaks of another Em- maus as sixty stadia from Jerusalem, we should look for it at that distance, especially as Nicop- olis was too far away to permit of a return to Jerusalem the same day. If we place the return later, we introduce a difficulty in regard to the appearance of the Lord, narrated in vers. 36, etc. Opinion is divided between two places, now called respectively Kiibeibeh and Ktilotiieh, both west of Jerusalem (the latter more to the north). — Sixty furlongs (stadia) = about eight English miles. They therefore probably left Jerusalem early in the afternoon, thus reaching Emmaus about sun- down (see on ver. 29). Ver. 14. And they were communing, etc. The substance of their conversation is evident from vers. 19-24. Ver. 15. Jesus himself drew near. Probably coming from behind and overtaking them, since He went with them. Further, they assume that He had been in Jerusalem (ver. 18). Jesus draws near to commune xuith those who commune ■ k John XXI. 5. 43 a broiled fish, and of a honeycomb.^^ ^nd he took it and 'did eat before them. / Acts X. 41. ^° were still unbelieving ^^ wondering 18 many ancient authorities of/tit and of a honeycomb any thing to eat Contents. We assume that Luke did not in- tend us to regard the whole chapter as the his- tory of one day. Luke must explain Luke, and Acts i. 3 shows that the Evangelist places forty days between ver. 36 and ver. 50. There is noth- ing here to indicate that he was not aware of the longer interval when he wrote this account. This appearance is the crown of all the appearances of that day. In the first (to Mary) the High Priestly character is prominent ; in that to the two disciples, He is prophetic; here however He appears as King am6ng His people, Head of His church, commissioning his ambassadors. The importance of the occasion is indicated by the fact that it alone is recorded by three Evangelists. The harmony of the three accounts presents no difficulties. Ver. 36. And as they spake these things. Mark's account hints at unbelief, and their sub- sequent fear suggests the same. — He himself stood. A sudden miraculous appearing is meant, corresponding to the disappearance in ver. 31. Tohn's account (.xx. 16), telling of closed doors, confirms this view. — In the midst of them. A stronger expression than 'among them.' — Peace be unto you. Comp. John xx. 19. The ordinary Jewish salutation, but meaning more in this case. See on ver. 40. Ver. 37. Terrified and affrighted. John's ac- count also implies this. It was now, not hope- lessness, but terror in fear of the sudden appear- ance, at night too. If we bear in mind the command to go into Galilee (Matthew, Mark), we shall conclude that it was utterly unexpected. — And supposed that they beheld a spirit. A ghost, a departed spirit, returned in the semblance of a body. This assumes, and our Lord's words (ver. 39) teach, that there are disembodied spirits. Comp. Matt. xiv. 26, where a more general term is used. Ver. 38. Why are ye troubled'? The kindly rebuke was deserved. — And wherefore do ques- tionings, ' scruples of a discouraging nature, doubting and gainsaying thoughts,' arise in your heart ? These prevented them from at once and unhesitatingly recognizing Him, identifying Him. Ver. 39. See my hands and my feet, that it is I myself. A comparison with John's account leads us to find here a proof of His identify, from the wounds in His hands and feet. Since these members were uncovered, there is possibly even here a proof of the reality of the appearance. — Handle me, and see. The proof of the reality is the main thought here. The two parts of this verse correspond therefore to the two questions of ver. 38. They are invited to do what Mary Magdalene was forbidden to do. Well may John write (i John i. i) : 'which .... our hands have handled, of the Word of life.' Comp. John XX. 27. — A spirit hath not flesh and bones. This is a direct assertion of our Lord. There are disembodied spirits, without flesh and bones. Instead of 'flesh and blood,' our Lord says 'flesh and bones.' Alford suggests that the Resurrection Body probably had no blood, since this was the animal life. The thought is not without a bearing on the Roman Catholic view that the sacramental wine becomes the real blood of Christ. Ver. 40. He showed them his hands and his feet. As proof of identity, but also as 'signs of victory, proofs of His triumph over death. Moreover therefore — and this is properly the deepest sense of His entering salutation — as the sign of peace, the peace of the sacrificial death, of the completed atonement' (Stier). Ver. 41, Were still unbelieving for joy. How natural ! The identity was proven, but the reality was still a matter of doubt to them, especially as the fact seemed too glorious to be believed. — Have ye anything to eat? This question was designed to prove most conclusively that He was' not a spirit. Ver. 42. And of a honeycomb. These words are omitted in many ancient authorities, and re- jected by some modern editors. We prefer to retain them, since there are a number of reasons to account for their being left out, and more to account for their being put in by the copyists. Ver. 43. And did eat before them. The mere appearance of eating is out of the question : He really ate, and furnished a proof of His reality. Our Lord's Resurrection Body. The Gos- pel statements indicate that at this time our Lord had a real bodv, identical with His pre-resurrec- tion body and with His glorified body, and yet differing from both, especially from the former. ' It is palpable, not only as a whole, but also in its different parts ; raised above space, so that it can in much shorter time than we transport itself from one locality to another ; gifted with the capability, in subjection to a mightier will, of being sometimes visible, sometimes invisible. It bears the unmistakable traces of its former con- dition, but is at the same time raised above the confining limitations of this. It is, in a word, a spiritual body, no longer subject to the flesh, but filled, guided, borne by the spirit, yet not less a body. It can eat, but it no longer needs to eat ; it can reveal itself in one place, but is not bound to this one place ; it can show itself within the sphere of this world, but is not limited to this sphere' (Van Oosterzee). At the same time, the resurrection Body of our Lord had not yet, during the forty days He lingered on earth, as- sumed the full glory which belongs to it, and which it now possesses as* the glorified Body of the Divine-human Redeemer. In view of the care with which our Lord proves the reality of 5o6 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 36-49. His Body after the resurrection, we must take care not to slight the lesson ; especially as the ovAy positive facts bearing on the subject of our future glory are those here presented. More is told us, indeed, but only thus much has been shown us as a historical occurrence. The Apos- tles teach us that after the resurrection, the saints shall have bodies like unto His glorious body (Phil. iii. 21), and in regard to the interval. our Lord's teaching about disembodied spirits (ver. 39) suggests the obvious truth that the dead thus live without the body. The facts of this section guard against two classes of errors : those which deny the separate life of the soul, and, on the other hand, those which ignore the reality of Christ's post-resurrection body by forgetting that believers will not possess their full glory until the whole man is redeemed at the resurrection. 44 A Chapter XXIV. 44-49. . Discourse of our Lord after the Resurrection, and before the Ascension. ND he said unto them, "These are the^ words which I « See ver. 6. spake unto you, while I was yet with you, that * all ^ see ver. ^^ thinsrs must^ be fulfilled, which were^ written in ''the law of '^Seeyer. 27 ° a Ps. 11. ; XVI. Moses, and in^ ''the prophets, and in ^ ^ the psalms, concerning s-io; xxn-j 45 me. Then *^ opened he their understanding,^ that they might 22-'6^''^'"" 46 understand the Scriptures, And said unto them. Thus it is ^ comr Acts' written, and thus -^it behooved Christ to ^ suffer, and to rise '' y- g^g ^^; ^_ 47 from the dead the third day : And that ^repentance ^'^^\u^\\:l\ ^remission of sins should be preached in his name ''among 48 alP nations, 'beginning at Jerusalem.^ And ^^ ^'ye are wit- 49 nesses of these things. And, behold, I send^^ 'the promise of my Father upon you : but ' tarry ye in the city of Jeru- salem,^^ until ye be endued ^^ with "* power " from on high. ^ the best miihorities read my ^ must needs 8 are * omit in ^ mind ^ written, that the Christ should {according to the best aicthorities) "^ and rise again ^ unto all the ^ 7nany aficietit authorities joitt Beginning at Jerusalem with ver. 47. 1° the best authorities omit and ^^ send forth 12 the best authorities omit of Jerusalem ^^ clothed xlix. 6 ; Hos. ii. 23 ; Mic. iv. 2 ; Mai. i. II. i Ver. 49 ; Acts ii. 14- 47- k Actsi. 8, 22 ; ii. 32 ; tiii. iS; V. 32; X. 39. 41 ; xiii. 31; I Pet. V. I. / Acts i. 4 ; comp. John xiv. 26. m Acts i. 8. n Chap. i. 78 Time. It is impossible to determine with cer- tainty when this discourse was uttered. Luke would scarcely be silent about the instruction given on the evening of the resurrection day ; and ver. 44 would be at once regarded as the be- ginning of a discourse then uttered, had we no other information. But Luke's own account in the Book of Acts, compels us to believe that ver. 49 was spoken forty days later. Yet the structure of the passage does not point to a single verse which seems to be the beginning of a second and later discourse. The E. V. assumes such a break at ver. 49, but vers. 46-48 include language similar to that in Luke i. 8, which was spoken after the command not to depart from Jerusalem. It cannot be supposed that Luke was ignorant of the interval of forty days when he wrote the Gos- pel ; his silence on that point here is quite char- acteristic. Some have supposed the whole is a summary of our Lord's teaching during the inter- val ; but ver. 49 can only belong to the last discourse. Others, wifti more reason, regard the whoie as spoken just before the Ascension. We incline to the view that ver. 44 was spoken on the evening of the Resurrection Day, that ver. 45 sums up the instruction of the interval, His ' speaking of the things pertaining to the kingdom of God' (Acts i. 3), and that ver. 46 introduces the account of the discourse on Ascension Day, more fully recorded by Luke in Acts i. 4-8. Ver. 44. These are my words. These things which I thus prove to you are the realization of my words. — WMcli I spake unto you. On such occasions as chap, xviii. 31-33 ; -xxii. 37 ; Matt, xxvi. 56, probably on many others, not recorded. — While I was yet with you, i. e., before death. Death had separated them, and the previous companionship was not reestablished after the resurrection. — That, /. c, to this effect that. The purport of the words is now expressed. — In the law of Moses, and the prophets, and the Psalms. The Jews divided the Old Testament into Law, Prophets, and Hagiographa. The Pentateuch formed the first division : Joshua, Judges, i and 2 Samuel, i and 2 Kings, and the Prophets (ex- cept Daniel), the second ; the remaining books were the Hagiographa. — The original indicates that our Lord thus speaks of the Old Testa- Chap. XXIV. 44-53.] THE GOSPEL ACCORDING TO LUKE. 507 ment to show that in all its parts there was a ]5rophetic unity. At the same time there is no objection to supposing He referred to the prophets and the book of Psalms in the stricter sense, since in these the most striking prophecies of the Mes- siah are found. "V^er. 45. Then opened he their understanding, etc. Not only must the Scriptures be opened for the understanding, but the understanding for the Scriptures. This was doubtless the work of re- peated interviews, as is hinted in Acts i. 3, and evident from the remarkable proficiency in the interpretation of Old Testament Scripture, mani- fested by Peter, for example, not only on the day of Pentecost, but during the interval between the Ascension and the outpouring of the Holy Spirit. Comp. Acts i. 16, 20. This verse may therefore bridge over the forty days. Ver. 46. Thus it is written, that the Christ should suffer, etc. Here, as everywhere, suffer- ing and glory are inseparably coimected. Ver. 47. And that, etc. This is part of what was ' written.' — Repentance and remission of sins. These two things are inseparably connected. Comp. the preaching of John the Baptist, and of the Apostles (Acts ii. 38; iii, 19; xxvi. iS). — In his name. The preaching derives all its sig- nificance and authority from Him in whose name and by whose commission it takes place. This phrase characterizes Christian preaching. — Unto all the nations. Matthew and Mark tell of the commission to preach the Gospel to all, but here this preaching is set forth as the fulfilment of Old Testament prophecy. — Beginning at Jerusalem. If this clause is joined to ver. 47, it declares that the preaching should begin at Jerusalem in fulfil- ment of prophecy. See such passages as Is. ii. 3 ; xl.9. Comp. also Actsi. 8 ; Rom. xv. 19. But a better supported reading connects it with ver. 48 : ' Beginning at Jerusalem, ye are witnesses,' etc. Ver. 48. Ye. The Apostles, but others may have been present. Acts i. 22 hints that others saw Him ascend. — Witnesses. As such they were to proclaim the facts (ver. 46), and the repentance and remission based upon them ; and thus be the fulfillers of the prophecies summed up in ver. 47. — These things. The Gospel facts respecting Christ, centering In His Death and Resurrection, and including His Ascension. The fulfilment of prophecy and the commission to preach remission and repentance, are not ex- cluded. Ver. 49. I send forth. So our Lord speaks in John xv. 26 ; xvi. 7 and Peter (Acts ii. 33) ascribes the gift of the Holy Ghost to the ex- alted Saviour. ' Ye, on the earth, give testimony ; and I, from heaven, give you power to do so' (Godet). The promise of my Father upon you. This means the Holy Spirit (see Acts i. 4, 5). The same passage indicates that ' the promise ' is not the general one of prophecy, but such specific ones as John xiv. 16, 26. Notice the sending of the Holy Ghost is ascribed both to the Father and the Son. — But tarry ye in the city. A quiet, retired waiting is meant. Evidently this was spoken after the return from Galilee, espe- cially as the next verse is so closely connected with it. — Until. Acts i. 5: 'not many days hence. — Ye be clothed. The figure is the com- mon one of being clothed as with a garment, here applied to spiritual relations, as in Rom. xiii. 14; Gal. iii. 27 ; Eph. iv. 24 ; Col. iii. 12. An abiding, characterizing influence is meant. — With power from on high. This power was not the Holy Spirit, but the direct result of His coming upon them, as is evident from Acts .i. 8. Comparing this verse with John xx. 22, we find in the latter a symbolical act, prophetic of the Pentecostal outpouring, and yet attended by an actual com- munication of the Spirit preliminary to the later and fuller one (at Pentecost) which was preemi- nently ' the promise of the Father.' Chapter XXIV. 50-53. The Ascension. 50 A ND "he led them out as far as to^ * Bethany, and he Hfted 5 1 ^^*- up his hands, and blessed them And it came to pass, while he blessed them, " he was ^ parted from them, and ^ carried 52 up into heaven. And they ''worshipped him, and returned to 53 Jerusalem with great joy : And * were continually in the temple, praising and'* ■''blessing God. Amen.^ 1 the best aiif/iorifies read toward ^ insert was ^ the best authorities omit Amen. ^ 07}iit was * the best authorities of/tit praising and a Comp. Acts i. 12. b See Matt. xxi. 17. c Mark xvi. 19; Acts i. 2, 9 ; I Tim. iii. 16 ; comp. John XX. 1 7 ; Eph. iv. 8-10 ; Heb. iv. 14. d Matt, xxviii. 9; 17- e Acts ii. 46 ; iii. I ; v. 21, 42. / See chap. i. 64. On the Fact of the Ascension. This must be accepted on unimpeachable evidence. Meyer affirms this, adding : ' For besides being reported historically (here, Acts i., Mark xvi.), it was ex- pressly foretold by Jesus Himself (John xx. 17 ; comp. the hint in vi. 62), and is expressly men- tioned by the Apostles as having taken place (Acts ii. 32, 33 ; iii. 21 ; i Pet. iii. 22 ; Col. iii. i, etc.; E]:ih. ii. 6 ; iv. 10 ; comp. Acts vii. 56 ; i Tim. iii. 16 ; Heb. ix. 24); as a corporeal exalta- tion into heaven to the seat of the glory of God, it forms the necessary historical presupposition to the preaching of parousia (which is a real and bodily return) as well as to the resurrection of the dead and transformation of the living, which changes have their necessary condition in the 508 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 50-53. glorified body of Christ, who consummates them ; (I Cor. XV. 5, 8, 16, 22, 23 ; Phil. iii. 20, 21, etc.).' Luke alone narrates the circumstances. These are not improbable in themselves ; nor is it likely that our Lord would leave so important an event without witnesses. Luke wrote accounts during the lifetime of some of the Apostles, and his statements were received without contradiction and even without question. Ver. 50. Led them out. Out of the city, which has just been mentioned (ver. 49). — As far as towards Bethany. Probably over the brow of the Mount of Olives to the descent towards Bethany. In Acts i., Luke says nothing of their going out to the Mount of Olives, but takes for granted this previous statement. Bethany lies on the eastern slope of the Mount of Olives and is invisible from Jerusalem. The traditional site of the ascension (now in possession of the Mohammedans) is on the summit of the Mount, in full sight of Jeru- salem and too far from Bethany to satisfy the narrative. (See Robinson and Stanley.) — He lifted up his hands. The gesture of blessing. Lev. ix. 22. Ver. 51. While he blessed them. Not after, but during this benediction with uplifted hands. — He parted from them. This may mean only : He went a little distance from them, but it is better to understand it of the first separation made by His Ascension. — And was carried up into heaven. The tense of the original is pictu- resque and indicates a continued process, a grad- ual going up out of their sight. Comp. the more detailed account, Acts i. 9-1 1. The body of our Lord was actually lifted up towards the visible heavens. Yet in view of the repeated allusions to His position in glory, it is doubtful whether this exhausts the meaning. Without asserting that heaven is a place, ' nothing hinders us, on the position of Scripture, from supposing a locality of the creation where God permits His glory to be seen more immediately than anywhere else, and to conceive our Lord as repairing directly thither ' (Van Oosterzee). Laws of gravitation, from the nature of the case, have nothing to do with this fact. Equally useless are the various theories suggested to support the dogma of the ubiquity of Christ's body. Christ's presence in heaven implies corporeal absence from earth. Yet the withdrawal of His circumscribed local presence was the condition of His spiritual real or dynamic omnipresence in His Church (Matt, xxviii. 20, ' lo, I am with you always '). His as- cension is not His separation from His people, but the ascension of His throne and the begin- ning of His reign as the head of the Church which 'is His body, the fulness of Him that fill- eth all in all ' (Eph. i. 23). Ver. 52. Worshipped him. As He went up ; hence a more exalted worship than the homage accorded Him during His ministry. — With great joy. Terror at His bodily presence (ver. 37), joy after His bodily disappearance and exaltation, which was a pledge of the victory of His cause (comp. John xiv. 28). They rejoiced in His glory, and in the promise of the Spirit ; doubtless their joy was itself 'a prelude to Pentecost.' (Bengel.) Ver. 53. Continually in the temple. At the stated hours of prayer, not ' all the time.' It is not necessary then to suppose that the 'upper room ' (Acts i. 13) belonged to the temple build- ings. An anticipation of the description of the life in the Apostolic Church given in Acts ii. 46 ; iii. I ; V. 21. — Blessing God. 'Amen' is to be omitted. The attitude of the disciples, as they waited for the Spirit, is significant. Their unity was itself a blessing ; their composure a proof that they were not enthusiasts ; the fact that they were undisturbed, a proof that the Jewish council dared not bring a charge that they had stolen the body of Jesus ; their prayerfulness was a proof of their faith ; their blessing God a sign that they had not lost Him, but should see Him again. ' Even so, Lord Jesus, come quickly,' f 1012 010 3 0604 Date Due ■V m **'**"Wi mm^- f PRINTED IN U. S. A.