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           Title: Word Pictures in the New Testament
      Creator(s): Robertson, Archibald Thomas (1863-1934)
     Print Basis: Baker Book House, 1930-1933
          Rights: Public Domain
   CCEL Subjects: All; Bibles;
      LC Call no: BS2341.R6
     LC Subjects:

                  The Bible

                  New Testament

                  Works about the New Testament
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WORD PICTURES

IN THE

NEW TESTAMENT

   BY

ARCHIBALD THOMAS ROBERTSON

   A.M., D.D., LL.D., Litt.D.

  PROFESSOR OF NEW TESTAMENT INTERPRETATION

  IN THE

  SOUTHERN BAPTIST THEOLOGICAL SEMINARY

  OF

  LOUISVILLE, KENTUCKY
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PREFACE


   To

   Dr. Adolf Deissmann

   of Berlin

   who has done so much

   to make the words of the

   New Testament glow with life

   It has now been forty years since Dr. Marvin R. Vincent wrote his most
   useful series of volumes entitled Word Studies in the New Testament.
   They are still helpful for those for whom they were designed, but a
   great deal of water has run under the mill in these years. More
   scientific methods of philology are now in use. No longer are Greek
   tenses and prepositions explained in terms of conjectural English
   translations or interchanged according to the whim of the interpreter.
   Comparative grammar has thrown a flood of light on the real meaning of
   New Testament forms and idioms. New Testament writers are no longer
   explained as using one construction "for" another. New light has come
   also from the papyri discoveries in Egypt. Unusual Greek words from the
   standpoint of the literary critic or classical scholar are here found
   in everyday use in letters and business and public documents. The New
   Testament Greek is now known to be not a new or peculiar dialect of the
   Greek language, but the very lingo of the time. The vernacular Koin‚,
   the spoken language of the day, appears in the New Testament as in
   these scraps of Oxyrhynchus and Fayum papyri. There are specimens of
   the literary Koin‚ in the papyri as also in the writings of Luke, the
   Epistles of Paul, the Epistle to the Hebrews. A new Greek-English
   lexicon of the New Testament will come in due time which will take note
   of the many startling discoveries from the Greek papyri and
   inscriptions first brought to notice in their bearing on the New
   Testament by Dr. Adolf Deissmann, then of Heidelberg, now of Berlin.
   His Bible Studies (Translation by Alexander Grieve, 1901) and his Light
   from the Ancient East (Revised Edition translated by L.R.M. Strachan,
   1927) are accessible to students unfamiliar with the German originals.

   There is no doubt of the need of a new series of volumes today in the
   light of the new knowledge. Many ministers have urged me to undertake
   such a task and finally I have agreed to do it at the solicitation of
   my publishers. The readers of these volumes (six are planned) are
   expected to be primarily those who know no Greek or comparatively
   little and yet who are anxious to get fresh help from the study of
   words and phrases in the New Testament, men who do not have access to
   the technical books required, like Moulton and Milligan's Vocabulary of
   the New Testament. The critical student will appreciate the more
   delicate distinctions in words. But it is a sad fact that many
   ministers, laymen, and women, who took courses in Greek at college,
   university, or seminary, have allowed the cares of the world and the
   deceitfulness of riches to choke off the Greek that they once knew.
   Some, strangely enough, have done it even in the supposed interest of
   the very gospel whose vivid messages they have thus allowed to grow dim
   and faint. If some of these vast numbers can have their interest in the
   Greek New Testament revived, these volumes will be worth while. Some
   may be incited, as many have been by my volume, The Minister and His
   Greek New Testament, to begin the study of the Greek New Testament
   under the guidance of a book like Davis's Beginner's Grammar of the
   Greek New Testament. Others who are without a turn for Greek or without
   any opportunity to start the study will be able to follow the drift of
   the remarks and be able to use it all to profit in sermons, in Sunday
   school lessons, or for private edification.

   The words of the Canterbury Version will be used, sometimes with my own
   rendering added, and the transliterated Greek put in parenthesis. Thus
   one who knows no Greek can read straight ahead and get the point simply
   by skipping the Greek words which are of great value to those who do
   know some Greek. The text of Westcott and Hort will be used though not
   slavishly. Those who know Greek are expected to keep the Greek text
   open as they read or study these volumes. The publishers insisted on
   the transliteration to cut down the cost of printing.

   The six volumes will follow this order; Volume I, The Gospel according
   to Matthew and Mark; Vol. II, The Gospel according to Luke; Vol. III,
   The Acts of the Apostles; Vol. IV, The Pauline Epistles; Vol. V, The
   Gospel according to John and the Epistle to the Hebrews; Vol. VI, the
   general Epistles and the Revelation of John. For purely exegetical and
   expository development a more chronological order would be required.
   These volumes do not claim to be formal commentary. Nowhere is the
   whole text discussed, but everywhere those words are selected for
   discussion which seem to be richest for the needs of the reader in the
   light of present-day knowledge. A great deal of the personal equation
   is thus inevitable. My own remarks will be now lexical, now
   grammatical, now archaeological, now exegetical, now illustrative,
   anything that the mood of the moment may move me to write that may
   throw light here and there on the New Testament words and idioms.
   Another writer might feel disposed to enlarge upon items not touched
   upon here. But that is to be expected even in the more formal
   commentaries, useful as they are. To some extent it is true of
   lexicons. No one man knows everything, even in his chosen specialty, or
   has the wisdom to pick out what every reader wishes explained. But even
   diamonds in the rough are diamonds. It is for the reader to polish them
   as he will. He can turn the light this way and that. There is a certain
   amount of repetition at some points, part of it on purpose to save time
   and to emphasize the point.

   I have called these volumes Word Pictures for the obvious reason that
   language was originally purely pictographic. Children love to read by
   pictures either where it is all picture or where pictures are
   interspersed with simple words. The Rosetta Stone is a famous
   illustration. The Egyptian hieroglyphics come at the top of the stone,
   followed by the Demotic Egyptian language with the Greek translation at
   the bottom. By means of this stone the secret of the hieroglyphs or
   pictographs was unravelled. Chinese characters are also pictographic.
   The pictures were first for ideas, then for words, then for syllables,
   then for letters. Today in Alaska there are Indians who still use
   pictures alone for communicating their ideas. "Most words have been
   originally metaphors, and metaphors are continually falling into the
   rank of words" (Professor Campbell). Rather is it not true that words
   are metaphors, sometimes with the pictured flower still blooming,
   sometimes with the blossom blurred? Words have never gotten wholly away
   from the picture stage. These old Greek words in the New Testament are
   rich with meaning. They speak to us out of the past and with lively
   images to those who have eyes to see. It is impossible to translate all
   of one language into another. Much can be carried over, but not all.
   Delicate shades of meaning defy the translator. But some of the very
   words of Jesus we have still as he said: "The words that I have spoken
   unto you are spirit and are life" (Joh 6:63 ). We must never forget
   that in dealing with the words of Jesus we are dealing with things that
   have life and breath. That is true of all the New Testament, the most
   wonderful of all books of all time. One can feel the very throb of the
   heart of Almighty God in the New Testament if the eyes of his own heart
   have been enlightened by the Holy Spirit. May the Spirit of God take of
   the things of Christ and make them ours as we muse over the words of
   life that speak to us out of the New Covenant that we call the New
   Testament.

   A.T. ROBERTSON.

   LOUISVILLE, KY.
     __________________________________________________________________


   THE GOSPEL ACCORDING TO MATTHEW

   BY WAY OF INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   THE TITLE

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

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

Matthew 1

   Matt 1:1

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

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

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

   Matt 1:2

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

   Matt 1:18

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

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

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

   Matt 1:19

   A Righteous Man (dikaios). Or just, not benignant or merciful. The same
   adjective is used of Zacharias and Elizabeth (Lu 1:6 ) and Simeon (Lu
   2:25 ). "An upright man," the Braid Scots has it. He had the Jewish
   conscientiousness for the observance of the law which would have been
   death by stoning (De 22:23 ). Though Joseph was upright, he would not
   do that. "As a good Jew he would have shown his zeal if he had branded
   her with public disgrace" (McNeile).

   And yet not willing (ka me thelon). So we must understand ka here, "and
   yet." Matthew makes a distinction here between "willing" (thelon) and
   "wishing" (eboulethe), that between purpose (thelo) and desire
   (bouloma) a distinction not always drawn, though present here. It was
   not his purpose to "make her a public example" (deigmatisa), from the
   root (deiknum to show), a rare word (Col 2:15 ). The Latin Vulgate has
   it traducere, the Old Latin divulgare, Wycliff pupplische (publish),
   Tyndale defame, Moffatt disgrace, Braid Scots "Be i the mooth o' the
   public." The substantive (deigmatismos) occurs on the Rosetta Stone in
   the sense of "verification." There are a few instances of the verb in
   the papyri though the meaning is not clear (Moulton and Milligan's
   Vocabulary). The compound form appears (paradeigmatizo) in Heb 6:6 and
   there are earlier instances of this compound than of the uncompounded,
   curiously enough. But new examples of the simple verb, like the
   substantive, may yet be found. The papyri examples mean to furnish a
   sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The
   substantive means exposure in (P Ryl. I. 28.70). At any rate it is
   clear that Joseph "was minded to put her away privily." He could give
   her a bill of divorcement (apolusa), the get laid down in the Mishna,
   without a public trial. He had to give her the writ (get) and pay the
   fine (De 24:1 ). So he proposed to do this privately (lathra) to avoid
   all the scandal possible. One is obliged to respect and sympathize with
   the motives of Joseph for he evidently loved Mary and was appalled to
   find her untrue to him as he supposed. It is impossible to think of
   Joseph as the actual father of Jesus according to the narrative of
   Matthew without saying that Matthew has tried by legend to cover up the
   illegitimate birth of Jesus. The Talmud openly charges this sin against
   Mary. Joseph had "a short but tragic struggle between his legal
   conscience and his love" (McNeile).

   Matt 1:20

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

   Matt 1:21

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

   From their sins (apo ton amartion auton). Both sins of omission and of
   commission. The substantive (amartia) is from the verb (amartanein) and
   means missing the mark as with an arrow. How often the best of us fall
   short and fail to score. Jesus will save us away from (apo) as well as
   out of (ex) our sins. They will be cast into oblivion and he will cover
   them up out of sight.

   Matt 1:22

   That it may be fulfilled (ina plerothe). Alford says that "it is
   impossible to interpret ina in any other sense than in order that."
   That was the old notion, but modern grammarians recognize the non-final
   use of this particle in the Koine and even the consecutive like the
   Latin ut. Some even argue for a causal use. If the context called for
   result, one need not hesitate to say so as in Mr 11:28; Joh 9:36; 1Jo
   1:9; Re 9:20; 13:13 . See discussion in my Grammar of the Greek New
   Testament in the Light of Historical Research, pp. 997-9. All the same
   it is purpose here, God's purpose, Matthew reports the angel as saying,
   spoken "by (upo, immediate agent) the Lord through (dia, intermediate
   agent) the prophet."

   "All this has happened" (touto de olon gegonen, present perfect
   indicative), stands on record as historical fact. But the Virgin Birth
   of Jesus is not due to this interpretation of Isa 7:14 . It is not
   necessary to maintain (Broadus) that Isaiah himself saw anything more
   in his prophecy than that a woman then a virgin, would bear a son and
   that in the course of a few years Ahaz would be delivered from the king
   of Syria and Israel by the coming of the Assyrians. This historical
   illustration finds its richest fulfilment in the birth of Jesus from
   Mary. "Words of themselves are empty. They are useful only as vessels
   to convey things from mind to mind" (Morison). The Hebrew word for
   young woman is translated by virgin (parthenos), but it is not
   necessary to conclude that Isaiah himself contemplated the supernatural
   birth of Jesus. We do not have to say that the idea of the Virgin Birth
   of Jesus came from Jewish sources. Certainly it did not come from the
   pagan myths so foreign to this environment, atmosphere and spirit. It
   is far simpler to admit the supernatural fact than try to explain the
   invention of the idea as a myth to justify the deification of Jesus.
   The birth, life, and death of Jesus throw a flood of light on the Old
   Testament narrative and prophecies for the early Christians. In Matthew
   and John in particular we often see "that the events of Christ's life
   were divinely ordered for the express purpose of fulfilling the Old
   Testament" (McNeile). See Mt 2:15,23; 4:14-17; 8:17; 12:17-21; 13:25;
   21:4f.; Joh 12:38f.; 13:18; 19:24,28,36f .

   Matt 1:23

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

   Matt 1:24

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

   Matt 1:25

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

Matthew 2

   Matt 2:1

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

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

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

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

   Matt 2:2

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

   Matt 2:3

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

   Matt 2:4

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

   Matt 2:5

   And they said unto him (o de eipan auto). Whether the ecclesiastics had
   to search their scriptures or not, they give the answer that is in
   accord with the common Jewish opinion that the Messiah was to come from
   Bethlehem and of the seed of David (Joh 7:42 ). So they quote Mic 5:2 ,
   "a free paraphrase" Alford calls it, for it is not precisely like the
   Hebrew text or like the Septuagint. It may have come from a collection
   of testimonia with which J. Rendel Harris has made the world familiar.
   He had consulted the experts and now he has their answer. Bethlehem of
   Judah is the place. The use of the perfect passive indicative
   (gegrapta) is the common form in quoting scripture. It stands written.

   Shall be shepherd (poimane). The Authorized Version had "shall rule,"
   but "shepherd" is correct. "Homer calls kings 'the shepherds of the
   people'" (Vincent). In Heb 13:20 Jesus is called "the great shepherd of
   the sheep." Jesus calls himself "the good shepherd" (Joh 10:11 ). Peter
   calls Christ "the chief shepherd" (1Pe 2:25 ). "The Lamb which is in
   the midst of the throne shall be their shepherd" (Re 7:17 ). Jesus told
   Peter to "shepherd" the lambs (Joh 21:16 ). Our word pastor means
   shepherd.

   Matt 2:7

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

   Matt 2:8

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

   Matt 2:9

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

   Matt 2:10

   They rejoiced with exceeding great joy (echaresan charan megalen
   sphodra). Second aorist passive indicative with cognate accusative.
   Their joy was due to the success of the search.

   Matt 2:11

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

   Matt 2:12

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

   Matt 2:15

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

   Matt 2:16

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

   Matt 2:20

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

   Matt 2:22

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

   Matt 2:23

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

Matthew 3

   Matt 3:1

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

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

   Matt 3:2

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

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

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

   Matt 3:4

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

   Matt 3:6

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

   Matt 3:7

   The Pharisees and Sadducees (ton Pharisaion ka Saddoukaion). These two
   rival parties do not often unite in common action, but do again in Mt
   16:1 . "Here a strong attraction, there a strong repulsion, made them
   for the moment forget their differences" (McNeile). John saw these
   rival ecclesiastics "coming for baptism" (erchomenous ep to baptisma).
   Alford speaks of "the Pharisees representing hypocritical superstition;
   the Sadducees carnal unbelief." One cannot properly understand the
   theological atmosphere of Palestine at this time without an adequate
   knowledge of both Pharisees and Sadducees. The books are numerous
   besides articles in the Bible dictionaries. I have pictured the
   Pharisees in my first (1916) Stone Lectures, The Pharisees and Jesus.
   John clearly grasped the significance of this movement on the part of
   the Pharisees and Sadducees who had followed the crowds to the Jordan.
   He had welcomed the multitudes, but right in the presence of the crowds
   he exposes the hypocrisy of the ecclesiastics.

   Ye offspring of vipers (gennemata echidnon). Jesus (Mt 12:34; 23:33 )
   will use the same language to the Pharisees. Broods of snakes were
   often seen by John in the rocks and when a fire broke out they would
   scurry (phugein) to their holes for safety. "The coming wrath" was not
   just for Gentiles as the Jews supposed, but for all who were not
   prepared for the kingdom of heaven (1Th 1:10 ). No doubt the Pharisees
   and Sadducees winced under the sting of this powerful indictment.

   Matt 3:8

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

   Matt 3:9

   And think not to say within yourselves (ka me doxete legein en
   eautois). John touched the tender spot, their ecclesiastical pride.
   They felt that the "merits of the fathers," especially of Abraham, were
   enough for all Israelites. At once John made clear that, reformer as he
   was, a breach existed between him and the religious leaders of the
   time.

   Of these stones (ek ton lithon touton). "Pointing, as he spoke to the
   pebbles on the beach of the Jordan" (Vincent).

   Matt 3:10

   Is the axe laid (e axine keita). This verb keita is used as the perfect
   passive of tithem. But the idea really is, "the axe lies at (pros,
   before) the root of the trees." It is there ready for business. The
   prophetic present occurs also with "is hewn down" and "cast."

   Matt 3:11

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

   Matt 3:12

   Will burn up with unquenchable fire (katakause pur asbesto). Note
   perfective use of kata. The threshing floor, the fan, the wheat, the
   garner, the chaff (achuron, chaff, straw, stubble), the fire furnish a
   life-like picture. The "fire" here is probably judgment by and at the
   coming of the Messiah just as in verse 11. The Messiah "will thoroughly
   cleanse" (diakatharie, Attic future of -izo and note dia-). He will
   sweep from side to side to make it clean.

   Matt 3:13

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

   Matt 3:14

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

   Matt 3:15

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

   Matt 3:16

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

   Matt 3:17

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

Matthew 4

   Matt 4:1

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

   Matt 4:2

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

   Matt 4:3

   If thou art the Son of God (e uios e tou theou). More exactly, "If thou
   art Son of God," for there is no article with "Son." The devil is
   alluding to the words of the Father to Jesus at the baptism: "This is
   my Son the Beloved." He challenges this address by a condition of the
   first class which assumes the condition to be true and deftly calls on
   Jesus to exercise his power as Son of God to appease his hunger and
   thus prove to himself and all that he really is what the Father called
   him.

   Become bread (arto genonta). Literally, "that these stones (round
   smooth stones which possibly the devil pointed to or even picked up and
   held) become loaves" (each stone a loaf). It was all so simple,
   obvious, easy. It would satisfy the hunger of Christ and was quite
   within his power.

   It is written (gegrapta). Perfect passive indicative, stands written
   and is still in force. Each time Jesus quotes Deuteronomy to repel the
   subtle temptation of the devil. Here it is De 8:3 from the Septuagint.
   Bread is a mere detail (Bruce) in man's dependence upon God.

   Matt 4:5

   Then the devil taketh him (tote paralambane auton o diabolos). Matthew
   is very fond of this temporal adverb (tote). See already 2:7; 3:13;
   4:1,5 . Note historic present with vivid picturesqueness. Luke puts
   this temptation third, the geographical order. But was the person of
   Christ allowed to be at the disposal of the devil during these
   temptations? Alford so holds.

   On the pinnacle of the temple (ep to pterugion tou ierou). Literally
   "wing:" the English word "pinnacle" is from the Latin pinnaculum, a
   diminutive of pinna (wing). "The temple" (tou ierou) here includes the
   whole temple area, not just the sanctuary (o naos), the Holy Place and
   Most Holy Place. It is not clear what place is meant by "wing." It may
   refer to Herod's royal portico which overhung the Kedron Valley and
   looked down some four hundred and fifty feet, a dizzy height (Josephus,
   Ant. XV. xi. 5). This was on the south of the temple court. Hegesippus
   says that James the Lord's brother was later placed on the wing of the
   temple and thrown down therefrom.

   Matt 4:6

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

   Matt 4:7

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

   Matt 4:8

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

   Matt 4:9

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

   Matt 4:10

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

   Matt 4:11

   Then the devil leaveth him (tote aphiesin auton o diabolos). Note the
   use of "then" (tote) again and the historical present. The movement is
   swift. "And behold" (ka idou) as so often in Matthew carries on the
   life-like picture. " Angels came (aorist tense proselthon punctiliar
   action)

   and were ministering (diekonoun, picturesque imperfect, linear action)

   unto him ." The victory was won in spite of the fast of forty days and
   the repeated onsets of the devil who had tried every avenue of
   approach. The angels could cheer him in the inevitable nervous and
   spiritual reaction from the strain of conflict, and probably also with
   food as in the case of Elijah (1Ki 19:6f. ). The issues at stake were
   of vast import as the champions of light and darkness grappled for the
   mastery of men. Lu 4:13 adds, that the devil left Jesus only "until a
   good opportunity" (achr kairou).

   Matt 4:12

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

   Matt 4:13

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

   Matt 4:16

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

   Matt 4:17

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

   Matt 4:18

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

   Matt 4:19

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

   Matt 4:21

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

   Matt 4:23

   Went about in all Galilee (periegen en ole te Galilaia). Literally
   Jesus "was going around (imperfect) in all Galilee." This is the first
   of the three tours of Galilee made by Jesus. This time he took the four
   fishermen whom he had just called to personal service. The second time
   he took the twelve. On the third he sent the twelve on ahead by twos
   and followed after them. He was teaching and preaching the gospel of
   the kingdom in the synagogues chiefly and on the roads and in the
   streets where Gentiles could hear.

   Healing all manner of diseases and all manner of sickness (therapeuon
   pasan noson ka pasan malakian). The occasional sickness is called
   malakian, the chronic or serious disease noson.

   Matt 4:24

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

   Matt 4:25

   Great multitudes (ochlo pollo). Note the plural, not just one crowd,
   but crowds and crowds. And from all parts of Palestine including
   Decapolis, the region of the Ten Greek Cities east of the Jordan. No
   political campaign was equal to this outpouring of the people to hear
   Jesus and to be healed by Jesus.
     __________________________________________________________________

Matthew 5

   Matt 5:1

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

   Matt 5:2

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

   Matt 5:3

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

   The poor in spirit (o ptocho to pneumat). Luke has only "the poor," but
   he means the same by it as this form in Matthew, "the pious in Israel,
   for the most part poor, whom the worldly rich despised and persecuted"
   (McNeile). The word used here (ptocho) is applied to the beggar Lazarus
   in Lu 16:20,22 and suggests spiritual destitution (from ptosso to
   crouch, to cower). The other word penes is from penoma, to work for
   one's daily bread and so means one who works for his living. The word
   ptochos is more frequent in the New Testament and implies deeper
   poverty than penes. "The kingdom of heaven" here means the reign of God
   in the heart and life. This is the summum bonum and is what matters
   most.

   Matt 5:4

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

   Matt 5:5

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

   Matt 5:6

   They that hunger and thirst after righteousness (o peinontes ka
   dipsontes ten dikaiosunen). Here Jesus turns one of the elemental human
   instincts to spiritual use. There is in all men hunger for food, for
   love, for God. It is passionate hunger and thirst for goodness, for
   holiness. The word for "filled" (chortasthesonta) means to feed or to
   fatten cattle from the word for fodder or grass like Mr 6:39 "green
   grass" (chortos chloros).

   Matt 5:7

   Obtain mercy (eleethesonta) "Sal win pitie theirsels" (Braid Scots). "A
   self-acting law of the moral world" (Bruce).

   Matt 5:8

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

   Matt 5:9

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

   Matt 5:10

   That have been persecuted for righteousness' sake (o dediogmeno eneken
   dikaiosunes). Posing as persecuted is a favourite stunt. The kingdom of
   heaven belongs only to those who suffer for the sake of goodness, not
   who are guilty of wrong.

   Matt 5:11

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

   Matt 5:13

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

   Matt 5:15

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

   Matt 5:16

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

   Matt 5:17

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

   Matt 5:18

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

   Matt 5:19

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

   Matt 5:20

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

   Matt 5:22

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

   Matt 5:24

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

   Matt 5:25

   Agree with (isth eunoon). A present periphrastic active imperative. The
   verb is from eunoos (friendly, kindly disposed). "Mak up wi' yere
   enemy" (Braid Scots). Compromise is better than prison where no
   principle is involved, but only personal interest. It is so easy to see
   principle where pride is involved.

   The officer (to uperete). This word means "under rower" on the ship
   with several ranks of rowers, the bottom rower (upo under and eresso,
   to row), the galley-slave, then any servant, the attendant in the
   synagogue (Lu 4:20 ). Luke so describes John Mark in his relation to
   Barnabas and Saul (Ac 13:5 ). Then it is applied to the "ministers of
   the word" (Lu 1:2 ).

   Matt 5:26

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

   Matt 5:27

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

   Matt 5:28

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

   Matt 5:29

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

   Matt 5:31

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

   Matt 5:32

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

   Matt 5:34

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

   Matt 5:38

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

   Matt 5:39

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

   Matt 5:40

   Thy coat ... thy cloke also (ton chitona sou ka to imation). The "coat"
   is really a sort of shirt or undergarment and would be demanded at law.
   A robber would seize first the outer garment or cloke (one coat). If
   one loses the undergarment at law, the outer one goes also (the more
   valuable one).

   Matt 5:41

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

   Matt 5:42

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

   Matt 5:43

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

   Matt 5:48

   Perfect (teleio). The word comes from telos, end, goal, limit. Here it
   is the goal set before us, the absolute standard of our Heavenly
   Father. The word is used also for relative perfection as of adults
   compared with children.
     __________________________________________________________________

Matthew 6

   Matt 6:1

   Take heed (prosechete). The Greek idiom includes "mind" (noun) which is
   often expressed in ancient Greek and once in the Septuagint (Job 7:17
   ). In the New Testament the substantive nous is understood. It means to
   "hold the mind on a matter," take pains, take heed. "Righteousness"
   (dikaiosunen) is the correct text in this verse. Three specimens of the
   Pharisaic "righteousness" are given (alms, prayer, fasting).

   To be seen (theathena). First aorist passive infinitive of purpose. Our
   word theatrical is this very word, spectacular performance.

   With your Father (para to patr umon). Literally "beside your Father,"
   standing by his side, as he looks at it.

   Matt 6:2

   Sound not a trumpet (me salpiseis). Is this literal or metaphorical? No
   actual instance of such conduct has been found in the Jewish writings.
   McNeile suggests that it may refer to the blowing of trumpets in the
   streets on the occasion of public fasts. Vincent suggests the thirteen
   trumpet-shaped chests of the temple treasury to receive contributions
   (Lu 21:2 ). But at Winona Lake one summer a missionary from India named
   Levering stated to me that he had seen Hindu priests do precisely this
   very thing to get a crowd to see their beneficences. So it looks as if
   the rabbis could do it also. Certainly it was in keeping with their
   love of praise. And Jesus expressly says that "the hypocrites" (o
   upokrita) do this very thing. This is an old word for actor,
   interpreter, one who personates another, from upokrinoma to answer in
   reply like the Attic apokrinoma. Then to pretend, to feign, to
   dissemble, to act the hypocrite, to wear a mask. This is the hardest
   word that Jesus has for any class of people and he employs it for these
   pious pretenders who pose as perfect.

   They have received their reward (apechousin ton misthon auton). This
   verb is common in the papyri for receiving a receipt, "they have their
   receipt in full," all the reward that they will get, this public
   notoriety. "They can sign the receipt of their reward" (Deissmann,
   Bible Studies, p. 229). So Light from the Ancient East, pp. 110f.
   Apoche means "receipt." So also in 6:5.

   Matt 6:4

   In secret (to krupto). The Textus Receptus added the words en to
   phanero (openly) here and in 6:6, but they are not genuine. Jesus does
   not promise a public reward for private piety.

   Matt 6:5

   In the synagogues and in the corners of the streets (en tais sunagogais
   ka en tais goniais ton plateion). These were the usual places of prayer
   (synagogues) and the street corners where crowds stopped for business
   or talk. If the hour of prayer overtook a Pharisee here, he would
   strike his attitude of prayer like a modern Moslem that men might see
   that he was pious.

   Matt 6:6

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

   Matt 6:7

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

   Matt 6:9

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

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

   Matt 6:11

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

   Matt 6:12

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

   Matt 6:13

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

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

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

   Matt 6:14

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

   Matt 6:16

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

   Matt 6:18

   In secret (en to kruphaio). Here as in 6:4,6 the Textus Receptus adds
   en to phanero (openly), but it is not genuine. The word kruphaios is
   here alone in the New Testament, but occurs four times in the
   Septuagint.

   Matt 6:19

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

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

   Matt 6:20

   Rust (brosis). Something that "eats" (bibrosko) or "gnaws" or
   "corrodes."

   Matt 6:22

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

   Matt 6:24

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

   Matt 6:25

   Be not anxious for your life (me merimnate te psuche umon). This is as
   good a translation as the Authorized Version was poor; "Take no thought
   for your life." The old English word "thought" meant anxiety or worry
   as Shakespeare says:

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

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

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

   Matt 6:27

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

   Matt 6:28

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

   Matt 6:29

   Was not arrayed (oude periebaleto). Middle voice and so "did not clothe
   himself," "did not put around himself."

   Matt 6:30

   The grass of the field (ton chorton tou agrou). The common grass of the
   field. This heightens the comparison.

   Matt 6:33

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

   Matt 6:34

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

Matthew 7

   Matt 7:1

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

   Matt 7:3

   The mote (to karphos). Not dust, but a piece of dried wood or chaff,
   splinter (Weymouth, Moffatt), speck (Goodspeed), a very small particle
   that may irritate.

   The beam (ten dokon). A log on which planks in the house rest (so
   papyri), joist, rafter, plank (Moffatt), pole sticking out grotesquely.
   Probably a current proverb quoted by Jesus like our people in glass
   houses throwing stones. Tholuck quotes an Arabic proverb: "How seest
   thou the splinter in thy brother's eye, and seest not the cross-beam in
   thine eye?"

   Matt 7:5

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

   Matt 7:6

   That which is holy unto the dogs (to agion tois kusin). It is not clear
   to what "the holy" refers, to ear-rings or to amulets, but that would
   not appeal to dogs. Trench (Sermon on the Mount, p. 136) says that the
   reference is to meat offered in sacrifice that must not be flung to
   dogs: "It is not that the dogs would not eat it, for it would be
   welcome to them; but that it would be a profanation to give it to them,
   thus to make it a skubalon, Ex 22:31 ." The yelping dogs would jump at
   it. Dogs are kin to wolves and infest the streets of oriental cities.

   Your pearls before the swine (tous margaritas umon emprosthen ton
   choiron). The word pearl we have in the name Margarita (Margaret).
   Pearls look a bit like peas or acorns and would deceive the hogs until
   they discovered the deception. The wild boars haunt the Jordan Valley
   still and are not far removed from bears as they trample with their
   feet and rend with their tusks those who have angered them.

   Matt 7:9

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

   Matt 7:10

   Fish--serpent (ichthun--ophin). Fish, common article of food, and
   water-snakes could easily be substituted. Anacoluthon in this sentence
   in the Greek.

   Matt 7:11

   How much more (poso mallon). Jesus is fond of the a fortiori argument.

   Matt 7:12

   That men should do unto you (ina poiosin umin o anthropo). Luke (Lu
   6:31 ) puts the Golden Rule parallel with Mt 5:42 . The negative form
   is in Tobit 4:15. It was used by Hillel, Philo, Isocrates, Confucius.
   "The Golden Rule is the distilled essence of that 'fulfilment' ( 5:17)
   which is taught in the sermon" (McNeile). Jesus puts it in positive
   form.

   Matt 7:13

   By the narrow gate (dia tes stenes pules). The Authorized Version "at
   the strait gate" misled those who did not distinguish between "strait"
   and "straight." The figure of the Two Ways had a wide circulation in
   Jewish and Christian writings (cf. De 30:19; Jer 21:8; Ps 1 ). See the
   Didache i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse
   14 and

   straitened the way (tethlimmene e odos) added. The way is "compressed,"
   narrowed as in a defile between high rocks, a tight place like
   stenochoria in Ro 8:35 . "The way that leads to life involves straits
   and afflictions" (McNeile). Vincent quotes the Pinax or Tablet of
   Cebes, a contemporary of Socrates: "Seest thou not, then, a little
   door, and a way before the door, which is not much crowded, but very
   few travel it? This is the way that leadeth unto true culture." "The
   broad way" (euruchoros) is in every city, town, village, with the
   glaring white lights that lure to destruction.

   Matt 7:15

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

   Matt 7:16

   By their fruits ye shall know them (apo ton karpon auton epignosesthe).
   From their fruits you will recognize them." The verb "know " (ginosko)
   has ep added, fully know. The illustrations from the trees and vines
   have many parallels in ancient writers.

   Matt 7:20

   See on Mt 7:16 .

   Matt 7:21

   Not--but (ou--all'). Sharp contrast between the mere talker and the
   doer of God's will.

   Matt 7:22

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

   Matt 7:24

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

   Matt 7:25

   Was founded (tethemelioto). Past perfect indicative passive state of
   completion in the past. It had been built upon the rock and it stood.
   No augment.

   Matt 7:26

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

   Matt 7:28

   The multitudes were astonished (exeplessonto o ochlo). They listened
   spell-bound to the end and were left amazed. Note the imperfect tense,
   a buzz of astonishment. The verb means literally "were struck out of
   themselves."

   Matt 7:29

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

Matthew 8

   Matt 8:2

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

   Matt 8:5

   Unto him (auto). Dative in spite of the genitive absolute eiselthontos
   autou as in verse 1, a not infrequent Greek idiom, especially in the
   koine.

   Matt 8:6

   Grievously tormented (deinos basanizomenos). Participle present passive
   from root basanos (see on Mt 4:24 ). The boy (pais), slave (doulos, Lu
   7:2 ), was a bedridden (bebleta, perfect passive indicative of ballo)
   paralytic.

   Matt 8:7

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

   Matt 8:9

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

   Matt 8:10

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

   Matt 8:11

   Sit down (anaklithesonta). Recline at table on couches as Jews and
   Romans did. Hence Leonardo da Vinci's famous picture of the Last Supper
   is an anachronism with all seated at table in modern style.

   Matt 8:12

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

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

   Matt 8:14

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

   Matt 8:15

   Touched her hand (epsato tes cheiros autes). In loving sympathy as the
   Great Physician and like any good doctor today.

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

   Matt 8:16

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

   Matt 8:17

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

   Matt 8:19

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

   Matt 8:20

   Holes (pholeous). A lurking hole, burrow.

   Nests (kataskenoseis). "Roosts, i.e. leafy, skena for settling at night
   (tabernacula, habitacula), not nests" (McNeile). In the Septuagint it
   is used of God tabernacling in the Sanctuary. The verb (kataskenoo) is
   there used of birds (Ps 103:12 ).

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

   Matt 8:21

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

   Matt 8:22

   Leave the dead to bury their own dead (aphes tous nekrous thapsa tous
   eauton nekrous). The spiritually dead are always on hand to bury the
   physically dead, if one's real duty is with Jesus. Chrysostom says
   that, while it is a good deed to bury the dead, it is a better one to
   preach Christ.

   Matt 8:24

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

   Matt 8:25

   Save, Lord; we perish (Kurie, soson, apollumetha). More exactly, "Lord,
   save us at once (aorist), we are perishing (present linear)."

   Matt 8:27

   Even the winds and the sea obey him (Ka o anemo ka e thalassa auto
   upakouousin). A nature miracle. Even a sudden drop in the wind would
   not at once calm the sea. "J. Weiss explains that by 'an astonishing
   coincidence' the storm happened to lull at the moment that Jesus
   spoke!" (McNeile). Some minds are easily satisfied by their own
   stupidities.

   Matt 8:28

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

   Matt 8:29

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

   Matt 8:32

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

   Matt 8:34

   That he would depart (opos metabe). The whole city was excited over the
   destruction of the hogs and begged Jesus to leave, forgetful of the
   healing of the demoniacs in their concern over the loss of property.
   They cared more for hogs than for human souls, as often happens today.
     __________________________________________________________________

Matthew 9

   Matt 9:1

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

   Matt 9:2

   They brought (prosepheron). Imperfect, "were bringing," graphic picture
   made very vivid by the details in Mr 2:1-4 and Lu 5:17 . " Lying on a
   bed " (stretched on a couch), perfect passive participle, a little bed
   or couch (klinidion) in Lu 5:19 , "a pallet" (krabatos) in Mr 2:4,9,11
   .

   Thy sins are forgiven (aphienta). Present passive indicative (aoristic
   present). Luke (Lu 5:21 ) has apheonta, Doric and Ionic perfect passive
   indicative for the Attic apheinta, one of the dialectical forms
   appearing in the Koine.

   Matt 9:3

   This man blasphemeth (outos blaspheme). See the sneer in "this fellow."
   "The prophet always is a scandalous, irreverent blasphemer from the
   conventional point of view" (Bruce).

   Matt 9:6

   That ye may know (ina eidete). Jesus accepts the challenge in the
   thoughts of the scribes and performs the miracle of healing the
   paralytic, who so far only had his sins forgiven, to prove his
   Messianic power on earth to forgive sins even as God does. The word
   exousia may mean either power or authority. He had both as a matter of
   fact. Note same word in 9:8.

   Then saith he to the sick of the palsy (tote lege to paralutiko). These
   words of course, were not spoken by Jesus. Curiously enough Matthew
   interjects them right in the midst of the sayings of Jesus in reply to
   the scorn of the scribes. Still more remarkable is the fact that Mark
   (Mr 2:10 ) has precisely the same words in the same place save that
   Matthew has added tote, of which he is fond, to what Mark already had.
   Mark, as we know, largely reports Peter's words and sees with Peter's
   eyes. Luke has the same idea in the same place without the vivid
   historical present lege (eipen to paralelumenoi) with the participle in
   place of the adjective. This is one of the many proofs that both
   Matthew and Luke made use of Mark's Gospel each in his own way.

   Take up thy bed (aron sou ten klinen). Pack up at once (aorist active
   imperative) the rolled-up pallet.

   Matt 9:9

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

   Matt 9:10

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

   Matt 9:12

   But they that are sick (alla o kakos echontes). Probably a current
   proverb about the physician. As a physician of body and soul Jesus was
   bound to come in close touch with the social outcasts.

   Matt 9:13

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

   Matt 9:14

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

   Matt 9:15

   The sons of the bride-chamber (o uio tou numphonos). It is a late
   Hebrew idiom for the wedding guests, "the friends of the bridegroom and
   all the sons of the bride-chamber" (Tos. Berak. ii. 10). Cf. Joh 2:29 .

   Matt 9:16

   Undressed cloth (rakous agnaphou). An unfulled, raw piece of woollen
   cloth that will shrink when wet and tear a bigger hole than ever.

   A worse rent (cheiron schisma). Our word "schism." The " patch "
   (pleroma, filling up) thus does more harm than good.

   Matt 9:17

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

   The wine is spilled (ekcheita), poured out.

   Matt 9:18

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

   Matt 9:20

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

   Matt 9:23

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

   Matt 9:27

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

   Matt 9:29

   Touched their eyes (epsato ton ophthalmon). The men had faith ( 9:28)
   and Jesus rewards their faith and yet he touched their eyes as he
   sometimes did with kindly sympathy.

   Matt 9:30

   Were opened (eneoichthesan). Triple augment (on oi=oi, e and then on
   preposition an = en).

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

   Matt 9:32

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

   Matt 9:34

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

   Matt 9:35

   And Jesus went about (ka periegen o Iesous). Imperfect tense
   descriptive of this third tour of all Galilee.

   Matt 9:36

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

   Matt 9:38

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

Matthew 10

   Matt 10:1

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

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

   Matt 10:2

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

   Matt 10:5

   These twelve Jesus sent forth (toutous tous dodeka apesteilen o
   Iesous). The word "sent forth" (apesteilen) is the same root as
   "apostles." The same word reappears in 10:16.

   Way of the Gentiles (odon ethnon). Objective genitive, way leading to
   the Gentiles. This prohibition against going among the Gentiles and the
   Samaritans was for this special tour. They were to give the Jews the
   first opportunity and not to prejudice the cause at this stage. Later
   Jesus will order them to go and disciple all the Gentiles (Mt 28:19 ).

   Matt 10:6

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

   Matt 10:7

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

   Matt 10:9

   Get you no gold (me ktesesthe). It is not, "Do not possess" or "own,"
   but "do not acquire" or "procure" for yourselves, indirect middle
   aorist subjunctive. Gold, silver, brass (copper) in a descending scale
   (nor even bronze).

   In your purses (eis tas zonas umon). In your girdles or belts used for
   carrying money.

   Matt 10:10

   No wallet (me peran). Better than "scrip." It can be either a
   travelling or bread bag. Deissmann (Light from the Ancient East, pp.
   108f.) shows that it can mean the beggar's collecting bag as in an
   inscription on a monument at Kefr Hanar in Syria: "While Christianity
   was still young the beggar priest was making his rounds in the land of
   Syria on behalf of the national goddess." Deissmann also quotes a pun
   in the Didaskalia=Const. Apost. 3, 6 about some itinerant widows who
   said that they were not so much chera (spouseless) as pera (pouchless).
   He cites also Shakespeare, Troilus and Cressida III. iii. 145: "Time
   hath, my lord, a wallet at his back, wherein he puts alms for
   oblivion."

   For the labourer is worthy of his food (axios gar o ergates tes trophes
   autou). The sermon is worth the dinner, in other words. Luke in the
   charge to the seventy (Lu 10:7 ) has the same words with misthou
   (reward) instead of trophes (food). In 1Ti 5:18 Paul quotes Luke's form
   as scripture (e graphe) or as a well-known saying if confined to the
   first quotation. The word for workman here (ergates) is that used by
   Jesus in the prayer for labourers (Mt 9:38 ). The well-known Didachˆ or
   Teaching of the Twelve (xiii) shows that in the second century there
   was still a felt need for care on the subject of receiving pay for
   preaching. The travelling sophists added also to the embarrassment of
   the situation. The wisdom of these restrictions was justified in
   Galilee at this time. Mark (Mr 6:6-13 ) and Luke (Lu 9:1-6 ) vary
   slightly from Matthew in some of the details of the instructions of
   Jesus.

   Matt 10:13

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

   Matt 10:14

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

   Matt 10:15

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

   Matt 10:16

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

   Matt 10:17

   Beware of men (prosechete apo ton anthropon). Ablative case with apo.
   Hold your mind (noun understood) away from. The article with anthropon
   points back to lukon (wolves) in 10:16.

   To councils (eis sunedria). The local courts of justice in every Jewish
   town. The word is an old one from Herodotus on for any deliberative
   body (chonchilium). The same word is used for the Sanhedrin in
   Jerusalem.

   In their synagogues (en tois sunagogais auton). Here not merely as the
   place of assembly for worship, but as an assembly of justice exercising
   discipline as when the man born blind was cast out of the synagogue
   (Joh 9:35 ). They were now after the exile in every town of any size
   where Jews were.

   Matt 10:19

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

   Matt 10:22

   Ye shall be hated (esesthe misoumeno). Periphrastic future passive,
   linear action. It will go on through the ages.

   For my name's sake (dia to onoma mou). In the O.T. as in the Targums
   and the Talmud "the name" as here stands for the person (Mt 19:29; Ac
   5:41; 9:16; 15:26 ). "He that endureth to the end" (o upomeinas eis
   telos). Effective aorist participle with future indicative.

   Matt 10:23

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

   Matt 10:25

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

   Matt 10:26

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

   Matt 10:28

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

   Matt 10:29

   Two sparrows (duo strouthia). Diminutive of strouthos and means any
   small bird, sparrows in particular. They are sold today in the markets
   of Jerusalem and Jaffa. "For a farthing" (assariou) is genitive of
   price. Only here and Lu 12:6 in the N.T. Diminutive form of the Roman
   as, slightly more than half an English penny.

   Without your Father (aneu tou patros umon). There is comfort in this
   thought for us all. Our father who knows about the sparrows knows and
   cares about us.

   Matt 10:31

   Than many sparrows (pollon strouthion). Ablative case of comparison
   with diapherete (our differ).

   Matt 10:32

   Shall confess me (omologese en emo). An Aramaic idiom, not Hebrew, see
   also Lu 12:8 . So also here, "him will I also confess" (omologeso k'ago
   en auto). Literally this Aramaic idiom reproduced in the Greek means
   "confess in me," indicating a sense of unity with Christ and of Christ
   with the man who takes the open stand for him.

   Matt 10:33

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

   Matt 10:34

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

   Matt 10:35

   Set at variance (dichasa). Literally divide in two, dicha. Jesus uses
   Mic 7:1-6 to describe the rottenness of the age as Micah had done.
   Family ties and social ties cannot stand in the way of loyalty to
   Christ and righteous living.

   The daughter-in-law (numphen). Literally bride, the young wife who is
   possibly living with the mother-in-law. It is a tragedy to see a father
   or mother step between the child and Christ.

   Matt 10:38

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

   Matt 10:39

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

   Matt 10:41

   In the name of a prophet (eis onoma prophetou). "Because he is a
   prophet" (Moffatt). In an Oxyrhynchus Papyrus 37 (A.D. 49) we find
   onomat eleutherou in virtue of being free-born. "He that receiveth a
   prophet from no ulterior motive, but simply qua prophet (ut prophetam,
   Jer.) would receive a reward in the coming age equal to that of his
   guest" (McNeile). The use of eis here is to be noted. In reality eis is
   simply en with the same meaning. It is not proper to say that eis has
   always to be translated "into." Besides these examples of eis onoma in
   verses 41 and 43 see Mt 12:41 eis to kerugma Iona (see Robertson's
   Grammar, p. 593).

   Unto one of these little ones (ena ton mikron touton). Simple believers
   who are neither apostles, prophets, or particularly righteous, just
   "learners," "in the name of a disciple" (eis onoma mathetou). Alford
   thinks that some children were present (cf. Mt 18:2-6 ).
     __________________________________________________________________

Matthew 11

   Matt 11:1

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

   Matt 11:2

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

   Matt 11:3

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

   Matt 11:4

   The things which ye do hear and see (a akouete ka blepete). This
   symbolical message was for John to interpret, not for them.

   Matt 11:5

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

   Matt 11:6

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

   Matt 11:7

   As these went their way (touton poreuomenon). Present participle
   genitive absolute. The eulogy of Jesus was spoken as the two disciples
   of John were going away. Is it a matter of regret that they did not
   hear this wondrous praise of John that they might cheer him with it?
   "It may almost be called the funeral oration of the Baptist, for not
   long afterwards Herodias compassed his death" (Plummer).

   A reed shaken by the wind (kalamon upo anemou saleuomenon). Latin
   calamus. Used of the reeds that grew in plenty in the Jordan Valley
   where John preached, of a staff made of a reed (Mt 27:29 ), as a
   measuring rod (Re 11:1 ), of a writer's pen (3Jo 1:13 ). The reeds by
   the Jordan bent with the wind, but not so John.

   Matt 11:9

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

   Matt 11:11

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

   Matt 11:12

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

   Matt 11:14

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

   Matt 11:17

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

   Matt 11:19

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

   Matt 11:20

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

   Matt 11:21

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

   Matt 11:25

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

   Matt 11:26

   Wellpleasing in thy sight (eudokia emprosthen sou). "For such has been
   thy gracious will" (Weymouth).

   Matt 11:27

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

   Matt 11:28

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

   Matt 11:29

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

Matthew 12

   Matt 12:1

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

   Matt 12:2

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

   Matt 12:3

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

   Matt 12:6

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

   Matt 12:7

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

   Matt 12:9

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

   Matt 12:10

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

   Matt 12:12

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

   Matt 12:13

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

   Matt 12:14

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

   Matt 12:15

   Perceiving (gnous). Second aorist active participle of ginosko. Jesus
   read their very thoughts. They were now plain to any one who saw their
   angry countenances.

   Matt 12:17

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

   Matt 12:18

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

   Matt 12:20

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

   Matt 12:23

   Is this the Son of David? (met outos estin o uios Daueid?). The form of
   the question expects the answer "no," but they put it so because of the
   Pharisaic hostility towards Jesus. The multitudes "were amazed" or
   "stood out of themselves" (existanto), imperfect tense, vividly
   portraying the situation. They were almost beside themselves with
   excitement.

   Matt 12:24

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

   Matt 12:25

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

   Matt 12:30

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

   Matt 12:31

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

   Matt 12:34

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

   Matt 12:36

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

   Matt 12:38

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

   Matt 12:39

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

   Matt 12:40

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

   Matt 12:41

   In the judgment (en te krise). Except here and in the next verse
   Matthew has "day of judgment" (emera kriseos) as in 10:15; 11:22,24;
   12:36 . Luke (Lu 10:14 ) has en te krise.

   They repented at the preaching of Jonah (metenoeson eis to kerugma
   Iona). Note this use of eis just like en. Note also pleion (neuter),
   not pleion (masc.). See the same idiom in 12:6 and 12:48. Jesus is
   something greater than the temple, than Jonah, than Solomon. "You will
   continue to disbelieve in spite of all I can say or do, and at last you
   will put me to death. But I will rise again, a sign for your confusion,
   if not for your conversion" (Bruce).

   Matt 12:44

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

   Matt 12:46

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

   Matt 12:47

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

   Matt 12:49

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

Matthew 13

   Matt 13:1

   On that day (en te emera ekeine). So this group of parables is placed
   by Matthew on the same day as the blasphemous accusation and the visit
   of the mother of Jesus. It is called "the Busy Day," not because it was
   the only one, but simply that so much is told of this day that it
   serves as a specimen of many others filled to the full with stress and
   strain.

   Sat by the seaside (ekatheto para ten thalassan). The accusative case
   need give no difficulty. Jesus came out of the stuffy house and took
   his seat (ekatheto, imperfect) along the shore with the crowds
   stretched up and down, a picturesque scene.

   Matt 13:2

   And all the multitude stood on the beach (ka pas o ochlos ep ton
   aigialon isteke). Past perfect tense of istem with imperfect sense, had
   taken a stand and so stood. Note accusative also with ep upon the beach
   where the waves break one after the other (aigialos is from als, sea,
   and agnum, to break, or from aisso, to rush). Jesus had to get into a
   boat and sit down in that because of the crush of the crowd.

   Matt 13:3

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

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

   Matt 13:4

   As he sowed (en to speirein auton). Literally, "in the sowing as to
   him," a neat Greek idiom unlike our English temporal conjunction.
   Locative case with the articular present infinitive.

   By the wayside (para ten odon). People will make paths along the edge
   of a ploughed field or even across it where the seed lies upon the
   beaten track.

   Devoured (katephagen). "Ate down." We say, "ate up." Second aorist
   active indicative of katesthio (defective verb).

   Matt 13:5

   The rocky places (ta petrode). In that limestone country ledges of rock
   often jut out with thin layers of soil upon the layers of rock.

   Straightway they sprang up (eutheos exaneteilen). "Shot up at once"
   (Moffatt). Double compound (ex, out of the ground, ana, up). Ingressive
   aorist of exanatello.

   Matt 13:6

   The sun was risen (eliou anateilantos). Genitive absolute. "The sun
   having sprung up" also, same verb except the absence of ex (anatello,
   exanatello).

   Matt 13:7

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

   Matt 13:8

   Yielded fruit (edidou karpon). Change to imperfect tense of didom, to
   give, for it was continuous fruit-bearing.

   Some a hundredfold (o men ekaton). Variety, but fruit. This is the only
   kind that is worth while. The hundredfold is not an exaggeration (cf.
   Ge 26:12 ). Such instances are given by Wetstein for Greece, Italy, and
   Africa. Herodotus (i. 93) says that in Babylonia grain yielded two
   hundredfold and even to three hundredfold. This, of course, was due to
   irrigation as in the Nile Valley.

   Matt 13:9

   He that hath ears let him hear (o echon ota akoueto), So also in 11:15
   and 13:43. It is comforting to teachers and preachers to observe that
   even Jesus had to exhort people to listen and to understand his
   sayings, especially his parables. They will bear the closest thought
   and are often enigmatical.

   Matt 13:10

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

   Matt 13:11

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

   Matt 13:13

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

   Matt 13:14

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

   Matt 13:15

   Is waxed gross (epachunthe). Aorist passive tense. From pachus, thick,
   fat, stout. Made callous or dull -- even fatty degeneration of the
   heart.

   Dull of hearing (tois osin bareos ekousan). Another aorist. Literally,
   "They heard (or hear) heavily with their ears." The hard of hearing are
   usually sensitive.

   Their eyes they have closed (tous ophthalmous auton ekammusan). The
   epic and vernacular verb kammuo is from katamuo (to shut down). We say
   shut up of the mouth, but the eyes really shut down. The Hebrew verb in
   Isa 6:10 means to smear over. The eyes can be smeared with wax or
   cataract and thus closed. "Sealing up the eyes was an oriental
   punishment" (Vincent). See Isa 29:10; 44:18 .

   Lest (mepote). This negative purpose as a judgment is left in the
   quotation from Isaiah. It is a solemn thought for all who read or hear
   the word of God.

   And I should heal them (ka iasoma autous). Here the LXX changes to the
   future indicative rather than the aorist subjunctive as before.

   Matt 13:16

   Blessed are your eyes (umon de makario o ophthalmo). A beatitude for
   the disciples in contrast with the Pharisees. Note position of "Happy"
   here also as in the Beatitudes in Mt 5 .

   Matt 13:18

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

   Matt 13:19

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

   Cometh the evil one and snatcheth away (ercheta o poneros ka arpaze).
   The birds pick up the seeds while the sower sows. The devil is busy
   with his job of snatching or seizing like a bandit or rogue the word of
   the kingdom before it has time even to sprout. How quickly after the
   sermon the impression is gone. "This is he" (outos estin). Matthew,
   like Mark, speaks of the people who hear the words as the seed itself.
   That creates some confusion in this condensed form of what Jesus
   actually said, but the real point is clear.

   The seed sown in his heart (to esparmenon en te kardia autou, perfect
   passive participle of speiro, to sow) and "the man sown by the wayside"
   (o para ten odon spareis, aorist passive participle, along the wayside)
   are identified. The seed in the heart is not of itself responsible, but
   the man who lets the devil snatch it away.

   Matt 13:21

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

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

   Matt 13:22

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

   Matt 13:23

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

   Matt 13:24

   Set he before them (paretheken). So again in 13:31. He placed another
   parable beside (para) the one already given and explained. The same
   verb (paratheina) occurs in Lu 9:16 .

   Is likened (omoiothe). Timeless aorist passive and a common way of
   introducing these parables of the kingdom where a comparison is drawn
   (18:23; 22:2; 25:1 ). The case of anthropo is associative instrumental.

   Matt 13:25

   While men slept (en to katheudein tous anthropous). Same use of the
   articular present infinitive with en and the accusative as in 13:4.

   Sowed tares also (epespeiren ta zizania). Literally "sowed upon,"
   "resowed" (Moffatt). The enemy deliberately sowed "the darnel" (zizania
   is not "tares," but "darnel," a bastard wheat) over (ep) the wheat, "in
   the midst of the wheat." This bearded darnel, lolium temulentum, is
   common in Palestine and resembles wheat except that the grains are
   black. In its earlier stages it is indistinguishable from the wheat
   stalks so that it has to remain till near the harvest. Modern farmers
   are gaining more skill in weeding it out.

   Matt 13:26

   Then appeared also (tote ephane ka). The darnel became plain (ephane,
   second aorist passive, effective aorist of phaino to show) by harvest.

   Matt 13:29

   Ye root up the wheat with them (ekrizosete ama autois ton siton).
   Literally, "root out." Easy to do with the roots of wheat and darnel
   intermingled in the field. So sullegontes is not "gather up," but
   "gather together," here and verses 28 and 30. Note other compound verbs
   here, "grow together" (sunauxanestha), "burn up" (katakausa, burn down
   or completely), "bring together" (sunagete).

   Matt 13:30

   My barn (ten apotheken mou). See already 3:12; 6:26 . Granary,
   storehouse, place for putting things away.

   Matt 13:31

   Is like (omoia estin). Adjective for comparison with associative
   instrumental as in 13:13,44,45,47,52 .

   Grain of mustard seed (kokko sinapeos). Single grain in contrast with
   the collective sperma ( 17:20).

   Took and sowed (labon espeiren). Vernacular phrasing like Hebrew and
   all conversational style. In Koine.

   Matt 13:32

   A tree (dendron). "Not in nature, but in size" (Bruce). "An excusable
   exaggeration in popular discourse."

   Matt 13:33

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

   Matt 13:35

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

   Matt 13:36

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

   Matt 13:38

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

   Matt 13:41

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

   Matt 13:43

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

   Matt 13:44

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

   Matt 13:46

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

   Matt 13:47

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

   Matt 13:48

   Vessels (ange). Here only in the N.T. In Mt 25:4 we have angeia.

   Matt 13:52

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

   Matt 13:54

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

   Matt 13:57

   And they were offended in him (ka eskandalizonto en auto). Graphic
   imperfect passive. Literally, "They stumbled at him," "They were
   repelled by him" (Moffatt), "They turned against him" (Weymouth). It
   was unpardonable for Jesus not to be commonplace like themselves.

   Not without honour (ouk estin atimos). This is a proverb found in
   Jewish, Greek, and Roman writers. Seen also in the Logia of Jesus
   (Oxyr. Papyri i. 3).

   Matt 13:58

   Mighty works (dunameis). Powers. The "disbelief" (apistian) of the
   townspeople blocked the will and the power of Jesus to work cures.
     __________________________________________________________________

Matthew 14

   Matt 14:1

   Herod the tetrarch (Heroides tetraarches). Herod Antipas ruler of
   Galilee and Perea, one-fourth of the dominion of Herod the Great.

   The report concerning Jesus (ten akouen Iesou). See on 4:24. Cognate
   accusative, heard the hearing (rumour), objective genitive. It is
   rather surprising that he had not heard of Jesus before.

   Matt 14:2

   His servants (tois paisin autou). Literally "boys," but here the
   courtiers, not the menials of the palace.

   Work in him (energousin). Cf. our "energize." "The powers of the
   invisible world, vast and vague in the king's imagination" (Bruce).
   John wrought no miracles, but one redivivus might be under the control
   of the unseen powers. So Herod argued. A guilty conscience quickened
   his fears. Possibly he could see again the head of John on a charger.
   "The King has the Baptist on the brain" (Bruce). Cf. Josephus (War, I.
   xxx. 7) for the story that the ghosts of Alexander and Aristobulus
   haunted the palace of Herod the Great. There were many conjectures
   about Jesus as a result of this tour of Galilee and Herod Antipas
   feared this one.

   Matt 14:3

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

   Matt 14:4

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

   Matt 14:6

   When Herod's birthday came (genesiois genomenois tou Heroidou).
   Locative of time (cf. Mr 6:21 ) without the genitive absolute. The
   earlier Greeks used the word genesia for funeral commemorations
   (birthdays of the dead), genethlia being the word for birthday
   celebrations of living persons. But that distinction has disappeared in
   the papyri. The word genesia in the papyri (Fayum Towns, 114-20, 115-8,
   119-30) is always a birthday feast as here in Matthew and Mark. Philo
   used both words of birthday feasts. Persius, a Roman satirist (Sat. V.
   180-183), describes a banquet on Herod's Day.

   Danced in the midst (orchesato en to meso). This was Salome, daughter
   of Herodias by her first marriage. The root of the verb means some kind
   of rapid motion. "Leaped in the middle," Wycliff puts it. It was a
   shameful exhibition of lewd dancing prearranged by Herodias to compass
   her purpose for John's death. Salome had stooped to the level of an
   alme, or common dancer.

   Matt 14:7

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

   Matt 14:8

   Put forward (probibastheisa). See Ac 19:33 for a similar verb
   (probalonton), "pushing forward." Here (Acts) the Textus Receptus uses
   probibazo. "It should require a good deal of 'educating' to bring a
   young girl to make such a grim request" (Bruce).

   Here (ode). On the spot. Here and now.

   In a charger (ep pinak). Dish, plate, platter. Why the obsolete
   "charger"?

   Matt 14:9

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

   Matt 14:10

   Beheaded John (apekephalisen Ioanen). That is, he had John beheaded, a
   causative active tense of a late verb apokephalizo. Took his head off.

   Matt 14:11

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

   Matt 14:12

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

   Matt 14:13

   In a boat (en ploio) "on foot" (peze, some MSS. pezo). Contrast between
   the lake and the land route.

   Matt 14:14

   Their sick (tous arrostous auton). "Without strength" (ronnum and a
   privative). Esplanchnisthe is a deponent passive. The verb gives the
   oriental idea of the bowels (splanchna) as the seat of compassion.

   Matt 14:15

   When even was come (opsias genomenes). Genitive absolute. Not sunset
   about 6 P.M. as in 8:16 and as in 14:23, but the first of the two
   "evenings" beginning at 3 P.M.

   The place is desert (eremos estin o topos). Not a desolate region,
   simply lonely, comparatively uninhabited with no large towns near.
   There were "villages" (komas) where the people could buy food, but they
   would need time to go to them. Probably this is the idea of the
   disciples when they add:

   The time is already past (e ora ede parelthen). They must hurry.

   Matt 14:16

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

   Matt 14:17

   And they say unto him (o de legousin auto). The disciples, like us
   today, are quick with reasons for their inability to perform the task
   imposed by Jesus.

   Matt 14:18

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

   Matt 14:19

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

   Matt 14:20

   Were filled (echortasthesan). Effective aorist passive indicative of
   chortazo. See Mt 5:6 . From the substantive chortos grass. Cattle were
   filled with grass and people usually with other food. They all were
   satisfied.

   Broken pieces (ton klasmaton). Not the scraps upon the ground, but the
   pieces broken by Jesus and still in the "twelve baskets" (dodeka
   kophinous) and not eaten. Each of the twelve had a basketful left over
   (to perisseuon). One hopes that the boy (Joh 6:9 ) who had the five
   loaves and two fishes to start with got one of the basketsful, if not
   all of them. Each of the Gospels uses the same word here for baskets
   (kophinos), a wicker-basket, called "coffins" by Wycliff. Juvenal (Sat.
   iii. 14) says that the grove of Numa near the Capenian gate of Rome was
   "let out to Jews whose furniture is a basket (cophinus) and some hay"
   (for a bed). In the feeding of the Four Thousand (Matthew and Mark) the
   word sphuris is used which was a sort of hamper or large provisions
   basket.

   Matt 14:21

   Beside women and children (choris gunaikon ka paidion). Perhaps on this
   occasion there were not so many as usual because of the rush of the
   crowd around the head of the lake. Matthew adds this item and does not
   mean that the women and children were not fed, but simply that "the
   eaters" (o esthiontes) included five thousand men (andres) besides the
   women and children.

   Matt 14:22

   Constrained (enankasen). Literally, "compelled" or "forced." See this
   word also in Lu 14:23 . The explanation for this strong word in Mr 6:45
   and Mt 14:22 is given in Joh 6:15 . It is the excited purpose of the
   crowd to take Jesus by force and to make him national king. This would
   be political revolution and would defeat all the plans of Jesus about
   his kingdom. Things have reached a climax. The disciples were evidently
   swept off their feet by the mob psychology for they still shared the
   Pharisaic hope of a political kingdom. With the disciples out of the
   way Jesus could handle the crowd more easily,

   till he should send the multitudes away (eos ou apoluse tous ochlous).
   The use of the aorist subjunctive with eos or eos ou is a neat and
   common Greek idiom where the purpose is not yet realized. So in 18:30;
   26:36 . "While" sometimes renders it well. The subjunctive is retained
   after a past tense instead of the change to the optative of the ancient
   Attic. The optative is very rare anyhow, but Luke uses it with prin e
   in Ac 25:16 .

   Matt 14:23

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

   Matt 14:24

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

   Matt 14:25

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

   Matt 14:26

   They were troubled (etarachthesan). Much stronger than that. They were
   literally "terrified" as they saw Jesus walking on the sea.

   An apparition (phantasma), or "ghost," or "spectre" from phantazo and
   that from phaino. They cried out "from fear" (apo tou phobou) as any
   one would have done. "A little touch of sailor superstition" (Bruce).

   Matt 14:28

   Upon the waters (ep ta udata). The impulsiveness of Peter appears as
   usual. Matthew alone gives this Peter episode.

   Matt 14:30

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

   Matt 14:31

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

   Matt 14:32

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

   Matt 14:33

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

   Matt 14:34

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

Matthew 15

   Matt 15:1

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

   Matt 15:2

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

   Matt 15:3

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

   Matt 15:5

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

   Matt 15:6

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

   Matt 15:7

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

   Matt 15:11

   This defileth the man (touto koino ton anthropon). This word is from
   koinos which is used in two senses, either what is "common" to all and
   general like the Koine Greek, or what is unclean and "common" either
   ceremonially or in reality. The ceremonial "commonness" disturbed Peter
   on the housetop in Joppa (Ac 10:14 ). See also Ac 21:28; Heb 9:13 . One
   who is thus religiously common or unclean is cut off from doing his
   religious acts. "Defilement" was a grave issue with the rabbinical
   ceremonialists. Jesus appeals to the crowd here:

   Hear and understand (akouete ka suniete). He has a profound distinction
   to draw. Moral uncleanness is what makes a man common, defiles him.
   That is what is to be dreaded, not to be glossed over. "This goes
   beyond the tradition of the elders and virtually abrogates the
   Levitical distinctions between clean and unclean" (Bruce). One can see
   the pettifogging pretenders shrivel up under these withering words.

   Matt 15:12

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

   Matt 15:14

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

   Matt 15:15

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

   Matt 15:16

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

   Matt 15:17

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

   Matt 15:18

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

   Matt 15:22

   A Canaanitish woman (gune Chananaia). The Phoenicians were descended
   from the Canaanites, the original inhabitants of Palestine. They were
   of Semitic race, therefore, though pagan.

   Have pity on me (eleeson me). She made her daughter's case her own,
   "badly demonized."

   Matt 15:23

   For she crieth after us (ot kraze opisthen emon). The disciples greatly
   disliked this form of public attention, a strange woman crying after
   them. They disliked a sensation. Did they wish the woman sent away with
   her daughter healed or unhealed?

   Matt 15:24

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

   Matt 15:27

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

   Matt 15:28

   As thou wilt (os theleis). Her great faith and her keen rejoinder won
   her case.

   Matt 15:29

   And sat there (ekatheto eke). "Was sitting there" on the mountain side
   near the sea of Galilee, possibly to rest and to enjoy the view or more
   likely to teach.

   Matt 15:30

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

   Matt 15:32

   Three days (emera treis). A parenthetic nominative (Robertson, Grammar,
   p. 460).

   What to eat (t phagosin). Indirect question with the deliberative
   subjunctive retained. In the feeding of the five thousand Jesus took
   compassion on the people and healed their sick ( 14:14). Here the
   hunger of the multitude moves him to compassion (splanchnizoma, in both
   instances). So he is unwilling (ou thelo) to send them away hungry.

   Faint (ekluthosin). Unloosed, (ekluo) exhausted.

   Matt 15:33

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

   Matt 15:34

   A few small fishes (oliga ichthudia, diminutive again).

   Matt 15:35

   On the ground (ep ten gen). No mention of "grass" as in 14:19 for this
   time, midsummer, the grass would be parched and gone.

   Matt 15:36

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

   Matt 15:39

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

Matthew 16

   Matt 16:1

   The Pharisees and Sadducees (o Pharisaio ka Saddoukaio). The first time
   that we have this combination of the two parties who disliked each
   other exceedingly. Hate makes strange bedfellows. They hated Jesus more
   than they did each other. Their hostility has not decreased during the
   absence of Jesus, but rather increased.

   Tempting him (peirazontes). Their motive was bad.

   A sign from heaven (semeion ek tou ouranou). The scribes and Pharisees
   had already asked for a sign ( 12:38). Now this new combination adds
   "from heaven." What did they have in mind? They may not have had any
   definite idea to embarrass Jesus. The Jewish apocalypses did speak of
   spectacular displays of power by the Son of Man (the Messiah). The
   devil had suggested that Jesus let the people see him drop down from
   the pinnacle of the temple and the people expected the Messiah to come
   from an unknown source (Joh 7:27 ) who would do great signs (Joh 7:31
   ). Chrysostom (Hom. liii.) suggests stopping the course of the sun,
   bridling the moon, a clap of thunder.

   Matt 16:2

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

   Matt 16:3

   Lowring (stugnazon). A sky covered with clouds. Used also of a gloomy
   countenance as of the rich young ruler in Mr 10:22 . Nowhere else in
   the New Testament. This very sign of a rainy day we use today. The word
   for "foul weather" (cheimon) is the common one for winter and a storm.

   The signs of the times (ta semeia ton kairon). How little the Pharisees
   and Sadducees understood the situation. Soon Jerusalem would be
   destroyed and the Jewish state overturned. It is not always easy to
   discern (diakrinein, discriminate) the signs of our own time. Men are
   numerous with patent keys to it all. But we ought not to be blind when
   others are gullible.

   Matt 16:4

   Same words in 12:39 except tou prophetou, a real doublet.

   Matt 16:5

   Came (elthontes). Probably= "went" as in Lu 15:20 (ire, not senire). So
   in Mr 8:13 apelthen.

   Forgot (epelathonto). Perhaps in the hurry to leave Galilee, probably
   in the same boat by which they came across from Decapolis.

   Matt 16:7

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

   Matt 16:8

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

   Matt 16:12

   Then understood they (tote sunekan). First aorist active indicative of
   suniem, to grasp, to comprehend. They saw the point after this
   elaborate rebuke and explanation that by "leaven" Jesus meant
   "teaching."

   Matt 16:13

   Caesarea Philippi (Kaisarias tes Philippou). Up on a spur of Mt. Hermon
   under the rule of Herod Philip.

   He asked (erota). Began to question, inchoative imperfect tense. He was
   giving them a test or examination. The first was for the opinion of men
   about the Son of Man.

   Matt 16:14

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

   Matt 16:15

   But who say ye that I am? (umeis de tina me legete einai?). This is
   what matters and what Jesus wanted to hear. Note emphatic position of

   h–meis , "But you, who say ye that I am?"

   Matt 16:16

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

   Matt 16:17

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

   Matt 16:18

   And I also say unto thee (k'ago de so lego). "The emphasis is not on
   'Thou art Peter' over against 'Thou art the Christ,' but on Kago: 'The
   Father hath revealed to thee one truth, and I also tell you another"
   (McNeile). Jesus calls Peter here by the name that he had said he would
   have (Joh 1:42 ). Peter (Petros) is simply the Greek word for Cephas
   (Aramaic). Then it was prophecy, now it is fact. In verse 17 Jesus
   addresses him as "Simon Bar-Jonah," his full patronymic (Aramaic) name.
   But Jesus has a purpose now in using his nickname "Peter" which he had
   himself given him. Jesus makes a remarkable play on Peter's name, a pun
   in fact, that has caused volumes of controversy and endless theological
   strife.

   On this rock (ep taute te petra) Jesus says, a ledge or cliff of rock
   like that in 7:24 on which the wise man built his house. Petros is
   usually a smaller detachment of the massive ledge. But too much must
   not be made of this point since Jesus probably spoke Aramaic to Peter
   which draws no such distinction (Kepha). What did Jesus mean by this
   word-play?

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

   The gates of Hades (pula aidou)

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

   Matt 16:19

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

   Matt 16:20

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

   Matt 16:21

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

   Matt 16:22

   Peter took him (proslabomenos auton o Petros). Middle voice, "taking to
   himself," aside and apart, "as if by a right of his own. He acted with
   greater familiarity after the token of acknowledgment had been given.
   Jesus, however, reduces him to his level" (Bengel). "Peter here appears
   in a new character; a minute ago speaking under inspiration from
   heaven, now under inspiration from the opposite quarter" (Bruce).
   Syriac Sinaitic for Mr 8:32 has it "as though pitying him." But this
   exclamation and remonstrance of Peter was soon interrupted by Jesus.

   God have mercy on thee (ileos. Supply eie or esto o theos).

   This shall never be (ou me esta so touto). Strongest kind of negation,
   as if Peter would not let it happen. Peter had perfect assurance.

   Matt 16:23

   But he turned (o de strapheis). Second aorist passive participle, quick
   ingressive action, away from Peter in revulsion, and toward the other
   disciples (Mr 8:33 has epistrapheis and idon tous mathetas autou).

   Get thee behind me, Satan (Hupage opiso mou, Satana). Just before Peter
   played the part of a rock in the noble confession and was given a place
   of leadership. Now he is playing the part of Satan and is ordered to
   the rear. Peter was tempting Jesus not to go on to the cross as Satan
   had done in the wilderness. "None are more formidable instruments of
   temptation than well-meaning friends, who care more for our comfort
   than for our character" (Bruce). "In Peter the banished Satan had once
   more returned" (Plummer).

   A stumbling-block unto me (skandalon e emou). Objective genitive. Peter
   was acting as Satan's catspaw, in ignorance, surely, but none the less
   really. He had set a trap for Christ that would undo all his mission to
   earth. "Thou art not, as before, a noble block, lying in its right
   position as a massive foundation stone. On the contrary, thou art like
   a stone quite out of its proper place, and lying right across the road
   in which I must go--lying as a stone of stumbling" (Morison).

   Thou mindest not (ou phroneis). "Your outlook is not God's, but man's"
   (Moffatt). You do not think God's thoughts. Clearly the consciousness
   of the coming cross is not a new idea with Jesus. We do not know when
   he first foresaw this outcome any more than we know when first the
   Messianic consciousness appeared in Jesus. He had the glimmerings of it
   as a boy of twelve, when he spoke of "My Father's house." He knows now
   that he must die on the cross.

   Matt 16:24

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

   Follow (akaloutheito). Present tense. Keep on following.

   Matt 16:25

   Save his life (ten psuchen autou sosa). Paradoxical play on word "life"
   or "soul," using it in two senses. So about "saving" and "losing"
   (apolese).

   Matt 16:26

   Gain (kerdese) and

   profit (zemiothe). Both aorist subjunctives (one active, the other
   passive) and so punctiliar action, condition of third class,
   undetermined, but with prospect of determination. Just a supposed case.
   The verb for "forfeit" occurs in the sense of being fined or mulcted of
   money. So the papyri and inscriptions.

   Exchange (antallagma). As an exchange, accusative in apposition with t.
   The soul has no market price, though the devil thinks so. "A man must
   give, surrender, his life, and nothing less to God; no antallagma is
   possible" (McNeile). This word antallagma occurs twice in the Wisdom of
   Sirach: "There is no exchange for a faithful friend" (6:15); "There is
   no exchange for a well-instructed soul" (26:14).

   Matt 16:28

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

Matthew 17

   Matt 17:1

   After six days (meth' emeras ex). This could be on the sixth day, but
   as Luke (Lu 9:28 ) puts it "about eight days" one naturally thinks of a
   week as the probable time, though it is not important.

   Taketh with him (paralambane). Literally,

   takes along . Note historical present. These three disciples form an
   inner group who have shown more understanding of Jesus. So at
   Gethsemane.

   Apart (kat' idian) means "by themselves" ( alone , monous, Mark has it)
   up (anaphere) into a high mountain, probably Mount Hermon again, though
   we do not really know. "The Mount of Transfiguration does not concern
   geography" (Holtzmann).

   Matt 17:2

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

   Matt 17:3

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

   Matt 17:4

   And Peter answered (apokritheis de o Petros). "Peter to the front
   again, but not greatly to his credit" (Bruce). It is not clear what
   Peter means by his saying: "It is good for us to be here" (kalon estin
   emas ode eina). Luke (Lu 9:33 ) adds "not knowing what he said," as
   they "were heavy with sleep." So it is not well to take Peter too
   seriously on this occasion. At any rate he makes a definite proposal.

   I will make (paieso). Future indicative though aorist subjunctive has
   same form.

   Tabernacles (skenas), booths. The Feast of Tabernacles was not far
   away. Peter may have meant that they should just stay up here on the
   mountain and not go to Jerusalem for the feast.

   Matt 17:5

   Overshadowed (epeskiasen). They were up in cloud-land that swept round
   and over them. See this verb used of Mary (Lu 1:35 ) and of Peter's
   shadow (Ac 5:15 ).

   This is (outos estin). At the baptism (Mt 3:17 ) these words were
   addressed to Jesus. Here the voice out of the bright cloud speaks to
   them about Jesus.

   Hear ye him (akouete autou). Even when he speaks about his death. A
   sharp rebuke to Peter for his consolation to Jesus about his death.

   Matt 17:7

   And touched them (ka apsamenos auton). Tenderness in their time of
   fear.

   Matt 17:8

   Lifting up their eyes (eparantes tous ophthalmous auton). After the
   reassuring touch of Jesus and his words of cheer.

   Jesus only (Iesoun monon). Moses and Elijah were gone in the bright
   cloud.

   Matt 17:9

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

   Matt 17:10

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

   Matt 17:12

   Elijah is come already (Eleias ede elthen). Thus Jesus identifies John
   the Baptist with the promise in Malachi, though not the real Elijah in
   person which John denied (Joh 1:21 ).

   They knew him not (ouk epignosan auton). Second aorist active
   indicative of epiginosko, to recognize. Just as they do not know Jesus
   now (Joh 1:26 ). They killed John as they will Jesus the Son of Man.

   Matt 17:13

   Then understood (tote sunekan). One of the three k aorists. It was
   plain enough even for them. John was Elijah in spirit and had prepared
   the way for the Messiah.

   Matt 17:15

   Epileptic (seleniazeta). Literally, "moonstruck," "lunatic." The
   symptoms of epilepsy were supposed to be aggravated by the changes of
   the moon (cf. 4:24).

   He has it bad (kakos eche) as often in the Synoptic Gospels.

   Matt 17:17

   Perverse (diestrammene). Distorted, twisted in two, corrupt. Perfect
   passive participle of diastrepho.

   Matt 17:20

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

   Matt 17:23

   And they were exceeding sorry (ka elupethesan sphodra). So they at last
   understood that he was talking about his death and resurrection.

   Matt 17:24

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

   Matt 17:25

   Jesus spake first to him (proephthasen auton o Iesous legon). Here only
   in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan,
   Vocabulary). The old idiomatic use of phthano with the participle
   survives in this example of prophthano in Mt 17:25 , meaning to
   anticipate, to get before one in doing a thing. The Koine uses the
   infinitive thus with phthano which has come to mean simply to arrive.
   Here the anticipation is made plain by the use of pro-. See Robertson's
   Grammar, p. 1120. The "prevent" of the Authorized Version was the
   original idea of praevenire, to go before, to anticipate. Peter felt
   obliged to take the matter up with Jesus. But the Master had observed
   what was going on and spoke to Peter first.

   Toll or tribute (tele e kenson). Customs or wares collected by the
   publicans (like phoros, Ro 13:7 ) and also the capitation tax on
   persons, indirect and direct taxation. Kensos is the Latin census, a
   registration for the purpose of the appraisement of property like e
   apographe in Lu 2:2; Ac 5:37 . By this parable Jesus as the Son of God
   claims exemption from the temple tax as the temple of his Father just
   as royal families do not pay taxes, but get tribute from the foreigners
   or aliens, subjects in reality.

   Matt 17:26

   The sons (o uio). Christ, of course, and the disciples also in contrast
   with the Jews. Thus a reply to Peter's prompt "Yes." Logically (arage)
   free from the temple tax, but practically not as he proceeds to show.

   Matt 17:27

   Lest we cause them to stumble (ina me skandalisomen autous). He does
   not wish to create the impression that he and the disciples despise the
   temple and its worship. Aorist tense (punctiliar single act) here,
   though some MSS. have present subjunctive (linear). "A hook"
   (ankistron). The only example in the N.T. of fishing with a hook. From
   an unused verb ankizo, to angle, and that from ankos, a curve (so also
   ankale the inner curve of the arm, Lu 2:38 ).

   First cometh up (ton anabanta proton ichthun). More correctly, "the
   first fish that cometh up."

   A shekel (statera). Greek stater = four drachmae, enough for two
   persons to pay the tax.

   For me and thee (ant emou ka sou). Common use of ant in commercial
   transactions, "in exchange for." Here we have a miracle of
   foreknowledge. Such instances have happened. Some try to get rid of the
   miracle by calling it a proverb or by saying that Jesus only meant for
   Peter to sell the fish and thus get the money, a species of nervous
   anxiety to relieve Christ and the Gospel of Matthew from the
   miraculous. "All the attempts have been in vain which were made by the
   older Rationalism to put a non-miraculous meaning into these words" (B.
   Weiss). It is not stated that Peter actually caught such a fish though
   that is the natural implication. Why provision is thus only made for
   Peter along with Jesus we do not know.
     __________________________________________________________________

Matthew 18

   Matt 18:1

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

   Matt 18:2

   Called to him (proskalesamenos). Indirect middle voice aorist
   participle. It may even be Peter's "little child" (paidion) as it was
   probably in Peter's house (Mr 9:33 ).

   Set him (estesen). Transitive first aorist active indicative, not
   intransitive second aorist, este.

   In the midst of them (en meso auton). Luke adds (Lu 9:47 ) "by his
   side" (par' eauto). Both are true.

   Matt 18:3

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

   Matt 18:4

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

   Matt 18:5

   In my name (ep to onomat mou). For "one such little child" (anps
   belieser in Christ) Luke (Lu 9:48 ) has "this little child" as a
   representative or symbol. "On the basis or ground of my name," "for my
   sake." Very much like eis onoma in 10:41 which does not differ greatly
   from en onomat (Ac 10:48 ).

   Matt 18:6

   These little ones (ton mikron touton). In the same sense as "one such
   little one" above. The child is the type of believers.

   A great millstone (mulos onikos), literally, "a millstone turned by an
   ass." The upper millstone was turned by an ass (onos). There were no
   examples of the adjective onikos (turned by an ass) outside the N.T.
   until the papyri revealed several for loads requiring an ass to carry
   them, stones requiring an ass to move them, etc. Deissmann (Light from
   the Ancient East, p. 81) notes it also in papyri examples about the
   sale of an ass and tax for an ass's burden of goods.

   The depth of the sea (to pelage tes thalasses). "The sea of the sea."
   Pelagos probably from plesso, to beat, and so the beating, splashing
   waves of the sea. "Far out into the open sea, a vivid substitute for
   eis ten thalassan" (McNeile).

   Matt 18:7

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

   Matt 18:8

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

   Matt 18:10

   Despise (kataphronesete). Literally, "think down on," with the
   assumption of superiority.

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

   Matt 18:12

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

   Matt 18:14

   The will of your Father (thelema emprosthen). Observe that Westcott and
   Hort read mou here rather than umon after B Sahidic Coptic. Either
   makes good sense, though "your" carries on the picture of God's care
   for "each one of these little ones" (en ton mikron touton) among God's
   children. The use of emprosthen with thelema is a Hebraism like
   emprosthen sou in 11:25 with eudokia, "before the face" of God.

   Matt 18:15

   If thy brother sin against thee (ean amartese adelphos sou). Literally,
   commit a sin (ingressive aorist subjunctive of amartano). Aleph B
   Sahidic do not have "against thee" (eis se).

   Shew him his fault (elenxon). Such private reproof is hard to do, but
   it is the way of Christ.

   Thou hast gained (ekerdesas). Aorist active indicative of kerdaino in
   conclusion of a third-class condition, a sort of timeless aorist, a
   blessed achievement already made.

   Matt 18:16

   Take with thee (paralabe meta sou). Take alone (para) with (meta) thee.

   Matt 18:17

   Refuse to hear (parakouse). Like Isa 65:12 . Many papyri examples for
   ignoring, disregarding, hearing without heeding, hearing aside (para-),
   hearing amiss, overhearing (Mr 5:36 ).

   The church (te ekklesia). The local body, not the general as in Mt
   16:18 which see for discussion. The problem here is whether Jesus has
   in mind an actual body of believers already in existence or is speaking
   prophetically of the local churches that would be organized later (as
   in Acts). There are some who think that the Twelve Apostles constituted
   a local ekklesia, a sort of moving church of preachers. That could only
   be true in essence as they were a band of ministers and not located in
   any one place. Bruce holds that they were "the nucleus" of a local
   church at any rate.

   Matt 18:18

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

   Matt 18:19

   Shall agree (sumphonesosin). Our word "symphony" is this very root. It
   is no longer looked at as a concord of voices, a chorus in harmony,
   though that would be very appropriate in a church meeting rather than
   the rasping discord sometimes heard even between two brethren or
   sisters.

   Of my Father (para tou patros mou). From the side of, "by my Father."

   Matt 18:20

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

   Matt 18:21

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

   Matt 18:22

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

   Matt 18:23

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

   Matt 18:24

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

   Matt 18:25

   Had not wherewith to pay (me echontos autou apodouna). There is no
   "wherewith" in the Greek. This idiom is seen in Lu 7:42; 14:14; Heb
   6:13 . Genitive absolute though auton in the same clause as often in
   the N.T.

   To be sold (prathena). First aorist passive infinitive of piprasko.
   This was according to the law (Ex 22:3; Le 25:39,47 ). Wife and
   children were treated as property in those primitive times.

   Matt 18:27

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

   Matt 18:28

   A hundred pence (ekaton denaria). A denarius was worth about eight and
   a half pence. The hundred denarii here were equal to some "fifty
   shillings" (Bruce), "about 4 pounds" (McNeile), "twenty pounds"
   (Moffatt), "twenty dollars" (Goodspeed), "100 shillings" (Weymouth) .
   These are various efforts to represent in modern language the small
   amount of this debt compared with the big one.

   Took him by the throat (epnigen). "Held him by the throat" (Allen). It
   is imperfect, probably inchoative, "began to choke or throttle him."
   The Roman law allowed this indignity. Vincent quotes Livy (iv. 53) who
   tells how the necks were twisted (collum torsisset) and how Cicero (Pro
   Cluentio, xxi.) says: "Lead him to the judgment seat with twisted neck
   (collo obtorto)."

   What thou owest (e t opheileis). Literally, "if thou owest anything,"
   however little. He did not even know how much it was, only that he owed
   him something. "The 'if' is simply the expression of a pitiless logic"
   (Meyer).

   Matt 18:30

   And he would not (o de ouk ethelen). Imperfect tense of persistent
   refusal.

   Till he should pay (eos apodo). This futuristic aorist subjunctive is
   the rule with eos for a future goal. He was to stay in prison till he
   should pay. "He acts on the instinct of a base nature, and also
   doubtless in accordance with long habits of harsh tyrannical behaviour
   towards men in his power" (Bruce). On imprisonment for debt among the
   Greeks and Romans see Deissmann, Light from the Ancient East, pp.
   270,330.

   Matt 18:31

   Told (diesaphesan). Made wholly clear to their own lord. That is the
   usual result in the long run. There is a limit to what people will put
   up with.

   Matt 18:33

   Shouldst thou not? (ouk ede se?) "Was it not necessary?" The king fits
   the cap on this wicked slave that he put on the poor debtor.

   Matt 18:34

   The tormentors (tois basanistais). Not to prison simply, but to
   terrible punishment. The papyri give various instances of the verb
   basanizo, to torture, used of slaves and others. "Livy (ii. 23)
   pictures an old centurion complaining that he was taken by his
   creditor, not into servitude, but to a workhouse and torture, and
   showing his back scarred with fresh wounds" (Vincent).

   Till he should pay all (eos [ou] apodo pan). Just as in verse 30, his
   very words. But this is not purgatorial, but punitive, for he could
   never pay back that vast debt.

   Matt 18:35

   From your hearts (apo ton kardion umon). No sham or lip pardon, and as
   often as needed. This is Christ's full reply to Peter's question in
   18:21. This parable of the unmerciful servant is surely needed today.
     __________________________________________________________________

Matthew 19

   Matt 19:1

   He departed (meteren). Literally, to lift up, change something to
   another place. Transitive in the LXX and in a Cilician rock
   inscription. Intransitive in 13:53 and here, the only N.T. instances.
   Absence of ot or ka after ka egeneto, one of the clear Hebraisms in the
   N.T. (Robertson, Grammar, pp. 1042f.). This verse is a sort of formula
   in Matthew at the close of important groups of logia as in 7:28; 11:1;
   13:53 .

   The borders of Judea beyond Jordan (eis ta oria tes Ioudaias peran tou
   Iordanou). This is a curious expression. It apparently means that Jesus
   left Galilee to go to Judea by way of Perea as the Galileans often did
   to avoid Samaria. Luke (Lu 17:11 ) expressly says that he passed
   through Samaria and Galilee when he left Ephraim in Northern Judea (Joh
   11:54 ). He was not afraid to pass through the edge of Galilee and down
   the Jordan Valley in Perea on this last journey to Jerusalem. McNeile
   is needlessly opposed to the trans-Jordanic or Perean aspect of this
   phase of Christ's work.

   Matt 19:3

   Pharisees tempting him (Pharisaio peirazontes auton). They "could not
   ask a question of Jesus without sinister motives" (Bruce). See 4:1 for
   the word (peirazo).

   For every cause (kata pasan aitian). This clause is an allusion to the
   dispute between the two theological schools over the meaning of De 24:1
   . The school of Shammai took the strict and unpopular view of divorce
   for unchastity alone while the school of Hillel took the liberal and
   popular view of easy divorce for any passing whim if the husband saw a
   prettier woman (modern enough surely) or burnt his biscuits for
   breakfast. It was a pretty dilemma and meant to do Jesus harm with the
   people. There is no real trouble about the use of kata here in the
   sense of propter or because of (Robertson, Grammar, p. 509).

   Matt 19:5

   Shall cleave (kolletheseta). First future passive, "shall be glued to,"
   the verb means.

   The twain shall become one flesh (esonta o duo eis sarka mian). This
   use of eis after eim is an imitation of the Hebrew, though a few
   examples occur in the older Greek and in the papyri. The frequency of
   it is due to the Hebrew and here the LXX is a direct translation of the
   Hebrew idiom.

   Matt 19:6

   What therefore God hath joined together (o oun o theos sunezeuxen).
   Note "what," not "whom." The marriage relation God has made. "The
   creation of sex, and the high doctrine as to the cohesion it produces
   between man and woman, laid down in Gen., interdict separation"
   (Bruce). The word for "joined together" means "yoked together," a
   common verb for marriage in ancient Greek. It is the timeless aorist
   indicative (sunezeuxen), true always.

   Bill (biblion). A little biblos (see on 1:1), a scroll or document
   (papyrus or parchment). This was some protection to the divorced wife
   and a restriction on laxity.

   Matt 19:8

   For your hardness of heart (pros ten sklerokardian umon). The word is
   apparently one of the few Biblical words (LXX and the N.T.). It is a
   heart dried up (skleros), hard and tough.

   But from the beginning it hath not been so (ap' arches de ouk gegonen
   outos). The present perfect active of ginoma to emphasize the
   permanence of the divine ideal. "The original ordinance has never been
   abrogated nor superseded, but continues in force" (Vincent). "How small
   the Pharisaic disputants must have felt in presence of such holy
   teaching, which soars above the partisan view of controversialists into
   the serene region of ideal, universal, eternal truth" (Bruce).

   Matt 19:9

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

   Matt 19:10

   The disciples say unto him (legousin auto o matheta). "Christ's
   doctrine on marriage not only separated Him toto chaelo from Pharisaic
   opinions of all shades, but was too high even for the Twelve" (Bruce).

   The case (e aitia). The word may refer to the use in verse 3 "for every
   cause." It may have a vague idea here = res, condition. But the point
   clearly is that "it is not expedient to marry" (ou sumphere gamesa) if
   such a strict view is held. If the bond is so tight a man had best not
   commit matrimony. It is a bit unusual to have anthropos and gune
   contrasted rather than aner and gune.

   Matt 19:11

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

   Matt 19:13

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

   Matt 19:14

   Suffer (aphete). "Leave them alone." Second aorist active imperative.

   Forbid them not (me koluete). "Stop hindering them." The idiom of me
   with the present imperative means just that.

   Of such (ton toiouton). The childlike as in 18:3f .

   Matt 19:16

   What good thing (t agathon). Mark (Mr 10:17 ) has the adjective "good"
   with "Teacher."

   May have (scho). Ingressive aorist subjunctive, "may get," "may
   acquire."

   Matt 19:17

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

   Matt 19:20

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

   Matt 19:21

   If thou wouldest be perfect (e theleis teleios eina). Condition of the
   first class, determined as fulfilled. Jesus assumes that the young man
   really desires to be perfect (a big adjective that, perfect as God is
   the goal, 5:48).

   That thou hast (sou ta uparchonta). "Thy belongings." The Greek neuter
   plural participle used like our English word "belongings." It was a
   huge demand, for he was rich.

   Matt 19:22

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

   Matt 19:23

   It is hard (duskolos). With difficulty. Adverb from duskolos, hard to
   find food, fastidious, faultfinding, then difficult.

   Matt 19:24

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

   Matt 19:25

   Were astonished (exeplessonto). Imperfect descriptive of their blank
   amazement. They were literally "struck out."

   Matt 19:26

   Looking on them (emblepsas). Jesus saw their amazement.

   Matt 19:27

   What then shall we have? (t ara esta emin?) A pathetic question of
   hopeless lack of comprehension.

   Matt 19:28

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

   Matt 19:29

   A hundredfold (ekatonplasiona). But Westcott and Hort read
   pollaplasiona, manifold. Eternal life is the real reward.

   Matt 19:30

   The last first and the first last (o eschato proto ka o proto eschato).
   This paradoxical enigma is probably in the nature of a rebuke to Peter
   and refers to ranks in the kingdom. There are many other possible
   applications. The following parable illustrates it.
     __________________________________________________________________

Matthew 20

   Matt 20:1

   For (gar). The parable of the house illustrates the aphorism in 19:30.

   A man that is a householder (anthropo oikodespote). Just like anthropo
   basile ( 18:23). Not necessary to translate anthropo, just "a
   householder."

   Early in the morning (ama pro). A classic idiom. Hama as an "improper"
   preposition is common in the papyri. Pro is just an adverb in the
   locative. At the same time with early dawn, break of day, country
   fashion for starting to work.

   To hire (misthosastha). The middle voice aorist tense, to hire for
   oneself.

   Matt 20:2

   For a penny a day (ek denariou ten emeran). See on 18:28. "Penny" is
   not adequate, "shilling" Moffatt has it. The ek with the ablative
   represents the agreement (sunphonesas) with the workmen (ergaton). "The
   day" the Greek has it, an accusative of extent of time.

   Matt 20:3

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

   Matt 20:4

   Whatsoever is right (o ean e dikaion). "Is fair" (Allen), not anything
   he pleased, but a just proportionate wage. Indefinite relative with
   subjunctive ean=an.

   Matt 20:6

   All the day idle (olen ten emeran argo). Extent of time (accusative)
   again. Argo is a privative and ergon, work, no work. The problem of the
   unemployed.

   Matt 20:10

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

   Matt 20:11

   They murmured (egonguzon). Onomatopoetic word, the meaning suiting the
   sound. Our words murmur and grumble are similar. Probably here
   inchoative imperfect, began to grumble. It occurs in old Ionic and in
   the papyri.

   Matt 20:12

   Equal unto us (isous autous emin). Associative instrumental case emin
   after isous. It was a regular protest against the supposed injustice of
   the householder.

   The burden of the day and the scorching wind (to baros tes emeras ka
   ton kausona). These last "did" work for one hour. Apparently they
   worked as hard as any while at it. A whole day's work on the part of
   these sweat-stained men who had stood also the sirocco, the hot, dry,
   dust-laden east wind that blasted the grain in Pharaoh's dream (Ge 41:6
   ), that withered Jonah's gourd (Jon 4:8 ), that blighted the vine in
   Ezekiel's parable (Eze 17:10 ). They seemed to have a good case.

   Matt 20:13

   To one of them (en auton). Evidently the spokesman of the group.
   "Friend" (etaire). Comrade. So a kindly reply to this man in place of
   an address to the whole gang. Ge 31:40; Job 27:21; Ho 13:15 . The word
   survives in modern Greek.

   Matt 20:14

   Take up (aron). First aorist active imperative of airo. Pick up, as if
   he had saucily refused to take it from the table or had contemptuously
   thrown the denarius on the ground. If the first had been paid first and
   sent away, there would probably have been no murmuring, but "the
   murmuring is needed to bring out the lesson" (Plummer). The denarius
   was the common wage of a day labourer at that time.

   What I will (o thelo). This is the point of the parable, the will of
   the householder.

   With mine own (en tois emois). In the sphere of my own affairs. There
   is in the Koine an extension of the instrumental use of en.

   Matt 20:15

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

   Matt 20:16

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

   Matt 20:17

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

   Matt 20:19

   And to crucify (ka staurosa). The very word now. The details fall on
   deaf ears, even the point of the resurrection on the third day.

   Matt 20:20

   Then (tote). Surely an inopportune time for such a request just after
   the pointed prediction of Christ's crucifixion. Perhaps their minds had
   been preoccupied with the words of Jesus ( 19:28) about their sitting
   on twelve thrones taking them in a literal sense. The mother of James
   and John, probably Salome, possibly a sister of the Master's mother
   (Joh 19:25 ), apparently prompted her two sons because of the family
   relationship and now speaks for them.

   Asking a certain thing (aitousa t). "Asking something," "plotting
   perhaps when their Master was predicting" (Bruce). The "something" put
   forward as a small matter was simply the choice of the two chief
   thrones promised by Jesus ( 19:28).

   Matt 20:22

   Ye know not what ye ask (ouk oidate t aiteisthe). How often that is
   true. Aiteisthe is indirect middle voice, "ask for yourselves," "a
   selfish request."

   We are able (dunametha). Amazing proof of their ignorance and
   self-confidence. Ambition had blinded their eyes. They had not caught
   the martyr spirit.

   Matt 20:23

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

   Matt 20:24

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

   Matt 20:25

   Called them unto him (proskalesamenos autous). Indirect middle again,
   calling to him.

   Matt 20:26

   Would become great (os an thele megas genestha). Jesus does not condemn
   the desire to become great. It is a laudable ambition. There are "great
   ones" (megalo) among Christians as among pagans, but they do not "lord
   it over" one another (katakurieuousin), a LXX word and very expressive,
   or "play the tyrant" (katexousiazousin), another suggestive word.

   Your minister (umon diakonos). This word may come from dia and konis
   (dust), to raise a dust by one's hurry, and so to minister. It is a
   general word for servant and is used in a variety of ways including the
   technical sense of our "deacon" in Php. 1:1 . But it more frequently is
   applied to ministers of the Gospel (1Co 3:5 ). The way to be "first"
   (protos), says Jesus, is to be your "servant" (doulos), "bond-servant"
   (verse 27). This is a complete reversal of popular opinion then and
   now.

   Matt 20:28

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

   Matt 20:29

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

   Matt 20:30

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

   Matt 20:34

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

Matthew 21

   Matt 21:1

   Unto Bethphage (eis Bethphage). An indeclinable Aramaic name here only
   in O.T. or N.T. (Mr 11:1; Lu 19:29 ). It means "house of unripe young
   figs." It apparently lay on the eastern slope of Olivet or at the foot
   of the mountain, a little further from Jerusalem than Bethany. Both
   Mark and Luke speak of Christ's coming "unto Bethphage and Bethany" as
   if Bethphage was reached first. It is apparently larger than Bethany.

   Unto the Mount of Olives (eis to oros ton Elaion). Matthew has thus
   three instances of eis with Jerusalem, Mount of Olives. Mark and Luke
   use pros with Mount of Olives, the Mount of Olive trees (elaion from
   elaia, olive tree), the mountain covered with olive trees.

   Matt 21:2

   Into the village that is over against you (eis ten komen ten katenant
   umon). Another use of eis. If it means "into" as translated, it could
   be Bethany right across the valley and this is probably the idea.

   And a colt with her (ka polon met' autes). The young of any animal.
   Here to come with the mother and the more readily so.

   Matt 21:3

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

   Matt 21:4

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

   Matt 21:5

   The daughter of Zion (te thugatr Sion). Jerusalem as in Isa 22:4
   (daughter of my people). So Babylon (Isa 47:1 ), daughter of Tyre for
   Tyre (Ps 45:12 ).

   Riding (epibebekos). Perfect active participle of epibaino, "having
   gone upon."

   And upon a colt the foal of an ass (ka ep polon uion upozugiou). These
   words give trouble if ka is here taken to mean "and." Fritzsche argues
   that Jesus rode alternately upon each animal, a possible, but needless
   interpretation. In the Hebrew it means by common Hebrew parallelism
   "upon an ass, even upon a colt." That is obviously the meaning here in
   Matthew. The use of upozugiou (a beast of burden, under a yoke) for ass
   is common in the LXX and in the papyri (Deissmann, Bible Studies p.
   161).

   Matt 21:7

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

   Matt 21:8

   The most part of the multitude (o pleistos ochlos). See 11:20 for this
   same idiom, article with superlative, a true superlative (Robertson,
   Grammar, p. 670).

   In the way (en te odo). This the most of the crowd did. The disciples
   put their garments on the asses. Note change of tenses (constative
   aorist estrosan, descriptive imperfects ekopton ka estronnuon showing
   the growing enthusiasm of the crowd). When the colt had passed over
   their garments, they would pick the garments up and spread them again
   before.

   Matt 21:9

   That went before him and that followed (o proagontes auton ka o
   akolouthountes). Note the two groups with two articles and the present
   tense (linear action) and the imperfect ekrazon "were crying" as they
   went.

   Hosanna to the Son of David (Hosanna to uio Daueid). They were now
   proclaiming Jesus as the Messiah and he let them do it. "Hosanna" means
   "Save, we pray thee." They repeat words from the Hallel (Ps 148:1 ) and
   one recalls the song of the angelic host when Jesus was born (Lu 2:14
   ). "Hosanna in the highest" (heaven) as well as here on earth.

   Matt 21:10

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

   Matt 21:12

   Cast out (exebalen). Drove out, assumed authority over "the temple of
   God" (probably correct text with tou theou, though only example of the
   phrase). John (Joh 2:14 ) has a similar incident at the beginning of
   the ministry of Jesus. It is not impossible that he should repeat it at
   the close after three years with the same abuses in existence again. It
   is amazing how short a time the work of reformers lasts. The traffic
   went on in the court of the Gentiles and to a certain extent was
   necessary. Here the tables of

   the money-changers (ton kollubiston, from kollubos, a small coin) were
   overturned. See on 17:24 for the need of the change for the temple tax.
   The doves were the poor man's offering.

   Matt 21:13

   A den of robbers (spelaion leiston). By charging exorbitant prices.

   Matt 21:15

   The children (tous paidas). Masculine and probably boys who had caught
   the enthusiasm of the crowd.

   Matt 21:16

   Hearest thou (akoueis). In a rage at the desecration of the temple by
   the shouts of the boys they try to shame Jesus, as responsible for it.

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

   Matt 21:17

   To Bethany (eis Bethanian). House of depression or misery, the Hebrew
   means. But the home of Martha and Mary and Lazarus there was a house of
   solace and comfort to Jesus during this week of destiny. He

   lodged there (eulisthe eke) whether at the Bethany home or out in the
   open air. It was a time of crisis for all.

   Matt 21:18

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

   Matt 21:19

   A fig tree (suken mian). "A single fig tree" (Margin of Rev. Version).
   But eis was often used = tis or like our indefinite article. See Mt
   8:10; 26:69 . The Greek has strictly no indefinite article as the Latin
   has no definite article.

   Let there be no fruit from thee henceforward for ever (ou meket sou
   karpos geneta eis ton aiona). Strictly speaking this is a prediction,
   not a prohibition or wish as in Mr 11:14 (optative phago). "On you no
   fruit shall ever grow again" (Weymouth). The double negative ou me with
   the aorist subjunctive (or future indicative) is the strongest kind of
   negative prediction. It sometimes amounts to a prohibition like ou and
   the future indicative (Robertson, Grammar, pp. 926f.). The early figs
   start in spring before the leaves and develop after the leaves. The
   main fig crop was early autumn (Mr 11:14 ). There should have been figs
   on the tree with the crop of leaves. It was a vivid object lesson.
   Matthew does not distinguish between the two mornings as Mark does (Mr
   11:13,20 ), but says "immediately" (parachrema) twice (21:19,20 ). This
   word is really para to chrema like our "on the spot" (Thayer). It
   occurs in the papyri in monetary transactions for immediate cash
   payment.

   Matt 21:21

   Doubt not (me diakrithete). First aorist passive subjunctive,
   second-class condition. To be divided in mind, to waver, to doubt, the
   opposite of "faith" (pistin), trust, confidence.

   What is done to the fig tree (to tes sukes). The Greek means "the
   matter of the fig tree," as if a slight matter in comparison with

   this mountain (to ore touto). Removing a mountain is a bigger task than
   blighting a fig tree. "The cursing of the fig-tree has always been
   regarded as of symbolic import, the tree being in Christ's mind an
   emblem of the Jewish people, with a great show of religion and no fruit
   of real godliness. This hypothesis is very credible" (Bruce). Plummer
   follows Zahn in referring it to the Holy City. Certainly "this
   mountain" is a parable and one already reported in Mt 17:20 (cf.
   sycamine tree in Lk 17:6 ). Cf. Zec 17:4 .

   Matt 21:22

   Believing (pisteuontes). This is the point of the parable of the
   mountain, "faith in the efficacy of prayer" (Plummer).

   Matt 21:24

   One question (logon ena). Literally "one word" or "a word." The answer
   to Christ's word will give the answer to their query. The only human
   ecclesiastical authority that Jesus had came from John.

   Matt 21:25

   The baptism of John (to baptisma to Ioanou). This represents his
   relation to Jesus who was baptized by him. At once the ecclesiastical
   leaders find themselves in a dilemma created by their challenge of
   Christ.

   They reasoned with themselves (dielogizonto). Picturesque imperfect
   tense describing their hopeless quandary.

   Matt 21:29

   I will not (ou thelo). So many old manuscripts, though the Vatican
   manuscript (B) has the order of the two sons reversed. Logically the
   "I, sir" (ego, kurie) suits better for the second son (verse 30) with a
   reference to the blunt refusal of the first. So also the manuscripts
   differ in verse 31 between the first (o protos) and the last (o usteros
   or eschatos). But the one who actually did the will of the father is
   the one who

   repented and went (metameletheis apelthen). This word really means
   "repent," to be sorry afterwards, and must be sharply distinguished
   from the word metanoeo used 34 times in the N.T. as in Mt 3:2 and
   metanoia used 24 times as in Mt 3:8 . The verb metameloma occurs in the
   N.T. only five times (Mt 21:29,32; 27:3; 2Co 7:8; Heb 7:21 from Ps
   109:4 ). Paul distinguishes sharply between mere sorrow and the act
   "repentance" which he calls metanoian (2Co 7:9 ). In the case of Judas
   (Mt 27:3 ) it was mere remorse. Here the boy got sorry for his stubborn
   refusal to obey his father and went and obeyed. Godly sorrow leads to
   repentance (metanoian), but mere sorrow is not repentance.

   Matt 21:31

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

   Matt 21:32

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

   Matt 21:33

   A hedge (phragmon). Or fence as a protection against wild beasts.

   Digged a winepress (oruxen lenon). Out of the solid rock to hold the
   grapes and wine as they were crushed. Such wine-vats are to be seen
   today in Palestine.

   Built a tower (oikodomesen purgon). This for the vinedressers and
   watchmen (2Ch 26:10 ). Utmost care was thus taken. Note "a booth in a
   vineyard" (Isa 1:8 ). See also Isa 24:20; Job 27:18 . Let it out
   (exedeto, exedoto the usual form). For hire, the terms not being given.
   The lease allowed three forms, money-rent, a proportion of the crop, or
   a definite amount of the produce whether it was a good or bad year.
   Probably the last form is that contemplated here.

   Matt 21:34

   His servants (tous doulous autou). These slaves are distinguished from

   the husbandmen (georgo, workers of the soil) or workers of the vineyard
   who had leased it from the householder before he went away. The conduct
   of the husbandmen towards the householder's slaves portrays the
   behaviour of the Jewish people and the religious leaders in particular
   towards the prophets and now towards Christ. The treatment of God's
   prophets by the Jews pointedly illustrates this parable.

   Matt 21:35

   They will reverence my son (entrapesonta ton uion mou). Second future
   passive from entrepo, to turn at, but used transitively here as though
   active or middle. It is the picture of turning with respect when one
   worthy of it appears.

   Matt 21:38

   Take his inheritance (schomen ten kleronomian autou). Ingressive aorist
   active subjunctive (hortatory, volitive) of echo. Let us get his
   inheritance.

   Matt 21:41

   He will miserably destroy those miserable men (kakous kakos apolese
   autous). The paronomasia or assonance is very clear. A common idiom in
   literary Greek. "He will put the wretches to a wretched death"
   (Weymouth).

   Which (oitines). Who, which very ones of a different character.

   Matt 21:42

   The stone which (lithon on). Inverse attraction of the antecedent into
   the case of the relative.

   The builders rejected (apedokimasan o oikodomountes). From Ps 118:22 .
   A most telling quotation. These experts in building God's temple had
   rejected the corner-stone chosen by God for his own house. But God has
   the last word and sets aside the building experts and puts his Son as
   the Head of the corner. It was a withering indictment.

   Matt 21:43

   Shall be taken away from you (artheseta aph' umon). Future passive
   indicative of airo. It was the death-knell of the Jewish nation with
   their hopes of political and religious world leadership.

   Matt 21:44

   Shall be broken to pieces (sunthlastheseta). Some ancient manuscripts
   do not have this verse. But it graphically pictures the fate of the man
   who rejects Christ. The verb means to shatter. We are familiar with an
   automobile that dashes against a stone wall, a tree, or a train and the
   ruin that follows.

   Will scatter him as dust (likmese). The verb was used of winnowing out
   the chaff and then of grinding to powder. This is the fate of him on
   whom this Rejected Stone falls.

   Matt 21:45

   Perceived (egnosan). Ingressive second aorist active of ginosko. There
   was no mistaking the meaning of these parables. The dullest could see
   the point.

   Matt 21:46

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

Matthew 22

   Matt 22:1

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

   Matt 22:2

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

   Matt 22:3

   To call them that were bidden (kalesa tous keklemenous). "Perhaps an
   unconscious play on the words, lost in both A.V. and Rev.,

   to call the called " (Vincent). It was a Jewish custom to invite a
   second time the already invited (Es 5:8; 6:14 ). The prophets of old
   had given God's invitation to the Jewish people. Now the Baptist and
   Jesus had given the second invitation that the feast was ready.

   And they would not come (ka ouk ethelon elthein). This negative
   imperfect characterizes the stubborn refusal of the Jewish leaders to
   accept Jesus as God's Son (Joh 1:11 ). This is "The Hebrew Tragedy"
   (Conder).

   Matt 22:4

   My dinner (to ariston mou). It is breakfast, not dinner. In Lu 14:12
   both ariston (breakfast) and deipnon (dinner) are used. This noon or
   midday meal, like the French breakfast at noon, was sometimes called
   deipnon mesembrinon (midday dinner or luncheon). The regular dinner
   (deipnon) came in the evening. The confusion arose from applying
   ariston to the early morning meal and then to the noon meal (some not
   eating an earlier meal). In Joh 21:12,15 aristao is used of the early
   morning meal, "Break your fast" (aristesate). When ariston was applied
   to luncheon, like the Latin prandium, akratisma was the term for the
   early breakfast.

   My fatlings (ta sitista). Verbal from sitizo, to feed with wheat or
   other grain, to fatten. Fed-up or fatted animals.

   Matt 22:5

   Made light of it (amelesantes). Literally, neglecting, not caring for.
   They may even have ridiculed the invitation, but the verb does not say
   so. However, to neglect an invitation to a wedding feast is a gross
   discourtesy.

   One to his own farm (os men eis ton idion agron) or field,

   another to his merchandise (os de ep ten emporian autou) only example
   in the N.T., from emporos, merchant, one who travels for traffic
   (emporeuoma), a drummer.

   Matt 22:7

   Armies (strateumata). Bands of soldiers, not grand armies.

   Matt 22:9

   The partings of the highways (tas diexodous ton odon). Vulgate, exitus
   viarum. Diodo are cross-streets, while diexodo (double compound) seem
   to be main streets leading out of the city where also side-streets may
   branch off, "by-ways."

   Matt 22:10

   The wedding (o gamos). But Westcott and Hort rightly read here o
   numphon, marriage dining hall. The same word in 9:15 means the
   bridechamber.

   Matt 22:12

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

   Matt 22:13

   Was speechless (epsimothe). Was muzzled, dumb from confusion and
   embarrassment. It is used of the ox (1Ti 5:18 ).

   The outer darkness (to skotos to exoteron). See Mt 8:12 . All the
   blacker from the standpoint of the brilliantly lighted banquet hall.

   There shall be (eke esta). Out there in the outer darkness.

   Matt 22:14

   For many are called, but few chosen (pollo gar eisin kleto oligo de
   eklekto). This crisp saying of Christ occurs in various connections. He
   evidently repeated many of his sayings many times as every teacher
   does. There is a distinction between the called (kleto) and the chosen
   (eklekto) called out from the called.

   Matt 22:15

   Went (poreuthentes). So-called deponent passive and redundant use of
   the verb as in 9:13: "Go and learn."

   Took counsel (sumboulion elabon). Like the Latin consilium capere as in
   12:14.

   Ensnare in his talk (pagideusosin en logo). From pagis, a snare or
   trap. Here only in the N.T. In the LXX (1Ki 28:9; Ec 9:12 ; Test. of
   Twelve Patriarchs, Joseph 7:1). Vivid picture of the effort to trip
   Jesus in his speech like a bird or wild beast.

   Matt 22:16

   Their disciples (tous mathetas auton). Students, pupils, of the
   Pharisees as in Mr 2:18 . There were two Pharisaic theological
   seminaries in Jerusalem (Hillel, Shammai).

   The Herodians (ton Heroidianon). Not members of Herod's family or
   Herod's soldiers, but partisans or followers of Herod. The form in
   -ianos is a Latin termination like that in Christianos (Ac 11:26 ).
   Mentioned also in Mr 3:6 combining with the Pharisees against Jesus.

   The person of men (prosopon anthropon). Literally, face of men. Paying
   regard to appearance is the sin of partiality condemned by James (Jas
   2:1,9 ) when prosopolempsia, prosopolemptein are used, in imitation of
   the Hebrew idiom. This suave flattery to Jesus implied "that Jesus was
   a reckless simpleton" (Bruce).

   Matt 22:19

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

   Matt 22:20

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

   Matt 22:21

   Render (apodote). "Give back" to Caesar what is already Caesar's.

   Matt 22:24

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

   Matt 22:33

   They were astonished (exeplessonto). Descriptive imperfect passive
   showing the continued amazement of the crowds. They were struck out
   (literally).

   Matt 22:34

   He had put the Sadducees to silence (ephimosen tous Saddoukaious).
   Muzzled the Sadducees. The Pharisees could not restrain their glee
   though they were joining with the Sadducees in trying to entrap Jesus.

   Gathered themselves together (sunechthesan ep to auto). First aorist
   passive, were gathered together. Ep to auto explains more fully sun-.
   See also Ac 2:47 . "Mustered their forces" (Moffatt).

   Matt 22:36

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

   Matt 22:42

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

Matthew 23

   Matt 23:2

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

   Matt 23:3

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

   Matt 23:4

   With their finger (to daktulo auton). A picturesque proverb. They are
   taskmasters, not burden-bearers, not sympathetic helpers.

   Matt 23:5

   To be seen of men (pros to theathena tois anthropois). See 6:1 where
   this same idiom occurs. Ostentation regulates the conduct of the
   rabbis.

   Phylacteries (phulakteria). An adjective from phulakter, phulasso (to
   guard). So a fortified place, station for garrison, then a safeguard,
   protecting charm or amulet. The rabbis wore tephillin or
   prayer-fillets, small leather cases with four strips of parchment on
   which were written the words of Ex 13:1-10,11-16; De 6:4-9; 11:13-21 .
   They took literally the words about "a sign unto thy hand," "a memorial
   between thine eyes," and "frontlets." "That for the head was to consist
   of a box with four compartments, each containing a slip of parchment
   inscribed with one of the four passages. Each of these strips was to be
   tied up with a well-washed hair from a calf's tail; lest, if tied with
   wool or thread, any fungoid growth should ever pollute them. The
   phylactery of the arm was to contain a single slip, with the same four
   passages written in four columns of seven lines each. The black leather
   straps by which they were fastened were wound seven times round the arm
   and three times round the hand. They were reverenced by the rabbis as
   highly as the scriptures, and, like them, might be rescued from the
   flames on a sabbath. They profanely imagined that God wore the
   tephillin" (Vincent). It is small wonder that Jesus ridiculed such
   minute concern for pretentious externalism and literalism. These
   tephillin "are still worn at the present day on the forehead and left
   arm by Jews at the daily Morning Prayer" (McNeile) . "The size of the
   phylacteries indexed the measure of zeal, and the wearing of large ones
   was apt to take the place of obedience" (Bruce). Hence they made them
   "broad." The superstitious would wear them as mere charms to ward off
   evil.

   Enlarge the borders (megalunousin ta kraspeda). In 9:20 we see that
   Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a
   fringe on the outer garment according to Nu 15:38 . Here again the
   Jewish rabbi had minute rules about the number of the fringes and the
   knots (see on 9:20). They made a virtue of the size of the fringes
   also. "Such things were useful as reminders; they were fatal when they
   were regarded as charms" (Plummer).

   Matt 23:6

   The chief place at feasts (ten protoklisian en tois deipnois).
   Literally, the first reclining place on the divan at the meal. The
   Persians, Greeks, Romans, Jews differed in their customs, but all cared
   for the post of honour at formal functions as is true of us today.
   Hostesses often solve the point by putting the name of each guest at
   the table. At the last passover meal the apostles had an ugly snarl
   over this very point of precedence (Lu 22:24; Joh 13:2-11 ), just two
   days after this exposure of the Pharisees in the presence of the
   apostles.

   The chief seats in the synagogues (tas protokathedrias en tais
   sunagogais). "An insatiable hunger for prominence" (Bruce). These chief
   seats (Zuchermandel) were on the platform looking to the audience and
   with the back to the chest in which were kept the rolls of scripture.
   The Essenes had a different arrangement. People today pay high prices
   for front seats at the theatre, but at church prefer the rear seats out
   of a curious mock-humility. In the time of Jesus the hypocrites boldly
   sat up in front. Now, if they come to church at all, they take the rear
   seats.

   Matt 23:7

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

   Matt 23:8

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

   Matt 23:9

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

   Matt 23:10

   Masters (kathegeta). This word occurs here only in the N.T. It is found
   in the papyri for teacher (Latin, doctor). It is the modern Greek word
   for professor. "While didaskalos represents Rab, kathegetes stands for
   the more honourable Rabban, -bon" (McNeile). Dalman (Words of Jesus, p.
   340) suggests that the same Aramaic word may be translated by either
   didaskalos or kathegetes.

   The Christ (o Christos). The use of these words here by Jesus like
   "Jesus Christ" in his Prayer (Joh 17:3 ) is held by some to show that
   they were added by the evangelist to what Jesus actually said, since
   the Master would not have so described himself. But he commended Peter
   for calling him "the Christ the Son of the living God" (Mt 16:16f. ).
   We must not empty the consciousness of Jesus too much.

   Matt 23:12

   Exalt himself (upsose eauton). Somewhat like 18:4; 20:26 . Given by
   Luke in other contexts (14:11; 18:14 ). Characteristic of Christ.

   Matt 23:13

   Hypocrites (upokrita). This terrible word of Jesus appears first from
   him in the Sermon on the Mount (Mt 6:2,5,16; 7:5 ), then in 15:7 and
   22:18. Here it appears "with terrific iteration" (Bruce) save in the
   third of the seven woes (23:13,15,23,25,27,29 ). The verb in the active
   (upokrino) meant to separate slowly or slightly subject to gradual
   inquiry. Then the middle was to make answer, to take up a part on the
   stage, to act a part. It was an easy step to mean to feign, to pretend,
   to wear a masque, to act the hypocrite, to play a part. This hardest
   word from the lips of Jesus falls on those who were the religious
   leaders of the Jews (Scribes and Pharisees), who had justified this
   thunderbolt of wrath by their conduct toward Jesus and their treatment
   of things high and holy. The _Textus Receptus has eight woes, adding
   verse 14 which the Revised Version places in the margin (called verse
   13 by Westcott and Hort and rejected on the authority of Aleph B D as a
   manifest gloss from Mr 12:40 and Lu 20:47 ). The MSS. that insert it
   put it either before 13 or after 13. Plummer cites these seven woes as
   another example of Matthew's fondness for the number seven, more fancy
   than fact for Matthew's Gospel is not the Apocalypse of John. These are
   all illustrations of Pharisaic saying and not doing (Allen).

   Ye shut the kingdom of heaven (kleiete ten basileian ton ouranon). In
   Lu 11:52 the lawyers are accused of keeping the door to the house of
   knowledge locked and with flinging away the keys so as to keep
   themselves and the people in ignorance. These custodians of the kingdom
   by their teaching obscured the way to life. It is a tragedy to think
   how preachers and teachers of the kingdom of God may block the door for
   those who try to enter in (tous eiserchomenous, conative present middle
   participle).

   Against (emprosthen). Literally, before. These door-keepers of the
   kingdom slam it shut in men's faces and they themselves are on the
   outside where they will remain. They hide the key to keep others from
   going in.

   Matt 23:15

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

   Matt 23:16

   Ye blind guides (odego tuphlo). Note omission of "Scribes and
   Pharisees, hypocrites" with this third woe. In 15:14 Jesus had already
   called the Pharisees "blind guides" (leaders). They split hairs about
   oaths, as Jesus had explained in 5:33-37, between the temple and the
   gold of the temple.

   He is a debtor (opheile). He owes his oath, is bound by his oath. A.V.,

   is guilty , is old English, obsolete sense of guilt as fine or payment.

   Matt 23:17

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

   Matt 23:23

   Ye tithe (apodekatoute). The tithe had to be paid upon "all the
   increase of thy seed" (De 14:22; Le 27:30 ). The English word tithe is
   tenth. These small aromatic herbs, mint (to eduosmon, sweet-smelling),
   anise or dill (anethon), cummin (kuminon, with aromatic seeds), show
   the Pharisaic scrupulous conscientiousness, all marketable commodities.
   "The Talmud tells of the ass of a certain Rabbi which had been so well
   trained as to refuse corn of which the tithes had not been taken"
   (Vincent).

   These ye ought (tauta ede). Jesus does not condemn tithing. What he
   does condemn is doing it to the neglect of the

   weightier matters (ta barutera). The Pharisees were externalists; cf.
   Lu 11:39-44 .

   Matt 23:24

   Strain out the gnat (diulizontes ton konopa). By filtering through
   (dia), not the "straining at" in swallowing so crudely suggested by the
   misprint in the A.V.

   Swallow the camel (ten de kamelon katapinontes). Gulping or drinking
   down the camel. An oriental hyperbole like that in 19:24. See also
   5:29,30; 17:20; 21:21 . Both insects and camels were ceremonially
   unclean (Le 11:4,20,23,42 ). "He that kills a flea on the Sabbath is as
   guilty as if he killed a camel" (Jer. Shabb. 107).

   Matt 23:25

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

   Matt 23:27

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

   Matt 23:29

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

   Matt 23:32

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

   Matt 23:33

   Ye serpents, ye offspring of vipers (opheis gennemata echidnon). These
   blistering words come as a climax and remind one of the Baptist ( 3:17)
   and of the time when the Pharisees accused Jesus of being in league
   with Beelzebub ( 12:34). They cut to the bone like whip-cords.

   How shall ye escape (pos phugete). Deliberate subjunctive. There is a
   curse in the Talmud somewhat like this: "Woe to the house of Annas! Woe
   to their serpent-like hissings."

   Matt 23:35

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

   Matt 23:37

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

Matthew 24

   Matt 24:1

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

   Matt 24:2

   One stone upon another (lithos ep lithon). Stone upon stone. A
   startling prediction showing that the gloomy current of the thoughts of
   Jesus were not changed by their words of admiration for the temple.

   Matt 24:3

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

   Matt 24:4

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

   Matt 24:5

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

   Matt 24:6

   See that ye be not troubled (orate me throeisthe). Asyndeton here with
   these two imperatives as Mr 8:15 orate blepete (Robertson, Grammar, p.
   949). Look out for the wars and rumours of wars, but do not be scared
   out of your wits by them. Throeo means to cry aloud, to scream, and in
   the passive to be terrified by an outcry. Paul uses this very verb
   (mede throeistha) in 2Th 2:2 as a warning against excitement over false
   reports that he had predicted the immediate second coming of Christ.

   But the end is not yet (all' oupo estin to telos). It is curious how
   people overlook these words of Jesus and proceed to set dates for the
   immediate end. That happened during the Great War and it has happened
   since.

   Matt 24:8

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

   Matt 24:9

   Ye shall be hated (esesthe misoumeno). Periphrastic future passive to
   emphasize the continuous process of the linear action. For tribulation
   (thlipsin see 13:21), a word common in the Acts, Epistles, and
   Apocalypse for the oppression (pressure) that the Christians received.

   For my name's sake (dia to onoma mou). The most glorious name in the
   world today, but soon to be a byword of shame (Ac 5:41 ). The disciples
   would count it an honour to be dishonoured for the Name's sake.

   Matt 24:11

   False prophets (pseudopropheta). Jesus had warned against them in the
   Sermon on the Mount ( 7:15). They are still coming.

   Matt 24:12

   Shall wax cold (psugeseta). Second future passive indicative from
   psucho. To breathe cool by blowing, to grow cold, "spiritual energy
   blighted or chilled by a malign or poisonous wind" (Vincent).

   The love of many (e agape ton pollon). Love of the brotherhood gives
   way to mutual hatred and suspicion.

   Matt 24:14

   Shall be preached (keruchtheseta). Heralded in all the inhabited world.
   En ole te oikoumene supply ge. It is not here said that all will be
   saved nor must this language be given too literal and detailed an
   application to every individual.

   Matt 24:15

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

   Let him that readeth understand (o anaginoskon noeito). This
   parenthesis occurs also in Mr 13:14 . It is not to be supposed that
   Jesus used these words. They were inserted by Mark as he wrote his book
   and he was followed by Matthew.

   Matt 24:16

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

   Matt 24:17

   On the housetop (ep tou domatos). They could escape from roof to roof
   and so escape, "the road of the roofs," as the rabbis called it. There
   was need for haste.

   Matt 24:18

   In the field (en to agro). The peasant worked in his time and left his
   mantle at home then as now.

   Matt 24:20

   In winter nor on a sabbath (cheimonos, genitive of time, mede sabbato,
   locative of time). In winter because of the rough weather. On a sabbath
   because some would hesitate to make such a journey on the sabbath.
   Josephus in his Wars gives the best illustration of the horrors
   foretold by Jesus in verse 21.

   Matt 24:22

   Had been shortened (ekolobothesan). From kolobos, lopped, mutilated, as
   the hands, the feet. It is a second-class condition, determined as
   unfulfilled. It is a prophetic figure, the future regarded as past.

   For the elect's sake (dia tous eklektous). See Mt 22:14 for another use
   of this phrase by Jesus and also 24:31. The siege was shortened by
   various historical events like the stopping of the strengthening of the
   walls by Herod Agrippa by orders from the Emperor, the sudden arrival
   of Titus, the neglect of the Jews to prepare for a long siege. "Titus
   himself confessed that God was against the Jews, since otherwise
   neither his armies nor his engines would have availed against their
   defences" (Vincent).

   Matt 24:23

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

   Matt 24:24

   Great signs and wonders (semeia megala ka terata). Two of the three
   words so often used in the N.T. about the works (erga) of Jesus, the
   other being dunameis (powers). They often occur together of the same
   work (Joh 4:48; Ac 2:22; 4:30; 2Co 12:12; Heb 2:4 ). Teras is a wonder
   or prodigy, dunamis, a mighty work or power, semeion, a sign of God's
   purpose. Miracle (mirachulum) presents only the notion of wonder or
   portent. The same deed can be looked at from these different angles.
   But the point to note here is that mere "signs and wonders" do not of
   themselves prove the power of God. These charlatans will be so skilful
   that they will,

   if possible (e dunaton), lead astray the very elect. The implication is
   that it is not possible. People become excited and are misled and are
   unable to judge of results. Often it is post hoc, sed non propter hoc.
   Patent-medicine men make full use of the credulity of people along this
   line as do spiritualistic mediums. Sleight-of-hand men can deceive the
   unwary.

   Matt 24:26

   In the wilderness (en te eremo). Like Simon son of Gioras (Josephus,
   War, IV,9,5,&7).

   In the inner chambers (en tois tameiois). Like John of Giscala
   (Josephus, War, V,6,1). False Messiahs act the role of the Great Unseen
   and Unknown.

   Matt 24:27

   As seen (phaineta). Visible in contrast to the invisibility of the
   false Messiahs. Cf. Re 1:7 . Like a flash of lightning.

   Matt 24:28

   Carcase (ptoma). As in 14:12, the corpse. Originally a fallen body from
   pipto, to fall, like Latin cadaver from cado, to fall. The proverb here
   as in Lu 17:37 , is like that in Job 39:30; Pr 30:17 .

   Eagles (aeto). Perhaps the griffon vulture, larger than the eagle,
   which (Aristotle) was often seen in the wake of an army and followed
   Napoleon's retreat from Russia.

   Matt 24:29

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

   Matt 24:30

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

   Matt 24:31

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

   Matt 24:32

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

   Matt 24:34

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

   Matt 24:36

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

   Matt 24:37

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

   Matt 24:38

   Were eating (esan trogontes). Periphrastic imperfect. The verb means to
   chew raw vegetables or fruits like nuts or almonds.

   Matt 24:41

   At the mill (en to mulo). So Westcott and Hort and not mulon
   (millhouse) Textus Receptus. The millstone and then hand-mill which was
   turned by two women (alethousa) as in Ex 11:5 . This verb is a late
   form for aleo. There was a handle near the edge of the upper stone.

   Matt 24:42

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

   Matt 24:43

   In what watch (poia phulake). As in 14:25 (four watches of the night).

   Broken through (dioruchthena). Digged through the tile roof or under
   the floor (dirt in the poorer houses).

   Matt 24:44

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

   Matt 24:48

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

Matthew 25

   Matt 25:1

   Ten virgins (deka parthenois). No special point in the number ten. The
   scene is apparently centered round the house of the bride to which the
   bridegroom is coming for the wedding festivities. But Plummer places
   the scene near the house of the bridegroom who has gone to bring the
   bride home. It is not pertinent to the point of the parable to settle
   it.

   Lamps (lampadas). Probably torches with a wooden staff and a dish on
   top in which was placed a piece of rope or cloth dipped in oil or
   pitch. But sometimes lampas has the meaning of oil lamp (luchnos) as in
   Ac 20:8 . That may be the meaning here (Rutherford, New Phrynichus).

   Matt 25:3

   Took no oil with them (ouk elabon meth' eauton elaion). Probably none
   at all, not realizing their lack of oil till they lit the torches on
   the arrival of the bridegroom and his party.

   Matt 25:4

   In their vessels (en tois angeiois). Here alone in the N.T., through
   ange in 13:48. Extra supply in these receptacles besides the oil in the
   dish on top of the staff.

   Matt 25:5

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

   Matt 25:6

   There is a cry (krauge gegonen). A cry has come. Dramatic use of the
   present perfect (second perfect active) indicative, not the perfect for
   the aorist. It is not estin, but gegonen which emphasizes the sudden
   outcry which has rent the air. The very memory of it is preserved by
   this tense with all the bustle and confusion, the rushing to the
   oil-venders.

   Come ye forth to meet him (exerchesthe eis apantesin). Or, Go out for
   meeting him, dependent on whether the cry comes from outside the house
   or inside the house where they were sleeping because of the delay. It
   was a ceremonial salutation neatly expressed by the Greek phrase.

   Matt 25:7

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

   Matt 25:8

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

   Matt 25:9

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

   Matt 25:10

   And while they went away (aperchomenon de auton). Present middle
   participle, genitive absolute, while they were going away, descriptive
   linear action. Picture of their inevitable folly.

   Was shut (ekleisthe). Effective aorist passive indicative, shut to stay
   shut.

   Matt 25:11

   Afterward (usteron). And find the door shut in their faces.

   Lord, Lord, open to us (Kurie, Kurie, anoixon emin). They appeal to the
   bridegroom who is now master whether he is at the bride's house or his
   own.

   Matt 25:12

   I know you not (ouk oida umas). Hence there was no reason for special
   or unusual favours to be granted them. They must abide the consequences
   of their own negligence.

   Matt 25:13

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

   Matt 25:14

   Going into another country (apodemon). About to go away from one's
   people (demos), on the point of going abroad. This word in ancient use
   in this sense. There is an ellipse here that has to be supplied,

   It is as when or

   The kingdom of heaven is as when . This Parable of the Talents is quite
   similar to the Parable of the Pounds in Lu 19:11-28 , but they are not
   variations of the same story. Some scholars credit Jesus with very
   little versatility.

   His goods (ta uparchonta autou). His belongings, neuter participle used
   as a substantive.

   Matt 25:15

   To one (o men, o de, o de). Demonstrative os, not the relative. Neat
   Greek idiom.

   According to his several ability (kata ten idian dunamin). According to
   his own ability. Each had all that he was capable of handling. The use
   that one makes of his opportunities is the measure of his capacity for
   more. One talent represented a considerable amount of money at that
   time when a denarius was a day's wage. See on 18:24 for the value of a
   talent.

   Matt 25:16

   Straightway (eutheos). Beginning of verse 16, not the end of verse 15.
   The business temper of this slave is shown by his promptness.

   With them (en autois). Instrumental use of en. He worked (ergasato),
   did business, traded with them. "The virgins wait, the servants work"
   (Vincent).

   Made (epoiesen). But Westcott and Hort read ekerdesen, gained, as in
   verse 17. Kerdos means interest. This gain was a hundred per cent.

   Matt 25:19

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

   Matt 25:21

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

   Matt 25:24

   That had received the one talent (o to talenton eilephos). Note the
   perfect active participle to emphasize the fact that he still had it.
   In verse 20 we have o--labon (aorist active participle).

   I knew thee (egnon se). Second aorist active indicative. Experimental
   knowledge (ginosko) and proleptical use of se.

   A hard man (skleros). Harsh, stern, rough man, worse than austeros in
   Lu 19:21 , grasping and ungenerous.

   Where thou didst not scatter (othen ou dieskorpisas). But this
   scattering was the chaff from which wheat was winnowed, not the
   scattering of seed.

   Matt 25:26

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

   Matt 25:27

   Thou oughtest therefore (eds se oun). His very words of excuse convict
   him. It was a necessity (ede) that he did not see.

   The bankers (tois trapezeitais). The benchers, money-changers, brokers,
   who exchanged money for a fee and who paid interest on money. Word
   common in late Greek.

   I should have received back (ego ekomisamen an). Conclusion of a
   condition of the second class (determined as unfulfilled). The
   condition is not expressed, but it is implied. "If you had done that."

   With interest (sun toko). Not with "usury" in the sense of extortion or
   oppression. Usury only means "use" in itself. The word is from tikto,
   to bring forth. Compound interest at six per cent doubles the principal
   every twenty years. It is amazing how rapidly that piles up if one
   carries it on for centuries and millenniums. "In the early Roman Empire
   legal interest was eight per cent, but in usurious transactions it was
   lent at twelve, twenty-four, and even forty-eight" (Vincent). Such
   practices exist today in our cities. The Mosaic law did not allow
   interest in dealings between Hebrews, but only with strangers (De
   23:19,20; Ps 15:5 ).

   Matt 25:30

   The unprofitable (ton achreion). Useless (a privative and chreios,
   useful) and so unprofitable, injurious. Doing nothing is doing harm.

   Matt 25:32

   All the nations (panta ta ethnˆ). Not just Gentiles, but Jews also.
   Christians and non-Christians. This program for the general judgment
   has been challenged by some scholars who regard it as a composition by
   the evangelist to exalt Christ. But why should not Christ say this if
   he is the Son of Man and the Son of God and realized it? A "reduced"
   Christ has trouble with all the Gospels, not merely with the Fourth
   Gospel, and no less with Q and Mark than with Matthew and Luke. This is
   a majestic picture with which to close the series of parables about
   readiness for the second coming. Here is the program when he does come.
   "I am aware that doubt is thrown on this passage by some critics. But
   the doubt is most wanton. Where is the second brain that could have
   invented anything so original and so sublime as vv. 35-40,42-45 ?"
   (Sanday, Life of Christ in Recent Research, p. 128).

   As the shepherd separates (osper o poimen aphorize). A common figure in
   Palestine. The sheep are usually white and the goats black. There are
   kids (eriphon, eriphia) which have grazed together. The goats devastate
   a field of all herbage. "Indeed they have extirpated many species of
   trees which once covered the hills" (Tristram, Natural History of the
   Bible, pp. 89f.). The shepherd stands at the gate and taps the sheep to
   go to the right and the goats to the left.

   Matt 25:34

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

   Matt 25:36

   Clothed me (periebalete me). Second aorist middle indicative, cast
   something around me.

   Visited me (epeskepsasthe me). Looked after, came to see. Our "visit"
   is from Latin viso, video. Cf. our English "go to see."

   Matt 25:40

   Ye did it unto me (emo epoiesate). Dative of personal interest. Christ
   identifies himself with the needy and the suffering. This conduct is
   proof of possession of love for Christ and likeness to him.

   Matt 25:42

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

   Matt 25:46

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

Matthew 26

   Matt 26:2

   Cometh (gineta). Futuristic use of the present middle indicative. This
   was probably our Tuesday evening (beginning of Jewish Wednesday). The
   passover began on our Thursday evening (beginning of Jewish Friday).

   After two days (meta duo emeras) is just the familiar popular mode of
   speech. The passover came technically on the second day from this time.

   Is delivered up (paradidota). Another instance of the futuristic
   present passive indicative. The same form occurs in verse 24. Thus
   Jesus sets a definite date for the coming crucifixion which he has been
   predicting for six months.

   Matt 26:3

   Then were gathered together the chief priests and elders of the people
   (Tote sunechthesan o archiereis ka o presbutero tou laou). A meeting of
   the Sanhedrin as these two groups indicate (cf. 21:23).

   Unto the court (eis ten aulen). The atrium or court around which the
   palace buildings were built. Here in this open court this informal
   meeting was held. Caiaphas was high priest A.D. 18 to 36. His
   father-in-law Annas had been high priest A.D. 6 to 15 and was still
   called high priest by many.

   Matt 26:4

   They took counsel together (sunebouleusanto). Aorist middle indicative,
   indicating their puzzled state of mind. They have had no trouble in
   finding Jesus (Joh 11:57 ). Their problem now is how to

   take Jesus by subtilty and kill him (ina ton Iesoun dolo kratesosin ka
   apokteinosin). The Triumphal Entry and the Tuesday debate in the temple
   revealed the powerful following that Jesus had among the crowds from
   Galilee.

   Matt 26:5

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

   Matt 26:6

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

   Matt 26:7

   An alabaster cruse of exceeding precious ointment (alabastron murou
   barutimou). The flask was of alabaster, a carbonate of lime or sulphate
   of lime, white or yellow stone, named alabaster from the town in Egypt
   where it was chiefly found. It was used for a phial employed for
   precious ointments in ancient writers, inscriptions and papyri just as
   we speak of a glass for the vessel made of glass. It had a cylindrical
   form at the top, as a rule, like a closed rosebud (Pliny). Matthew does
   not say what the ointment (murou) was, only saying that it was
   "exceeding precious" (barutimou), of weighty value, selling at a great
   price. Here only in the N.T. "An alabaster of nard (murou) was a
   present for a king" (Bruce). It was one of five presents sent by
   Cambyses to the King of Ethiopia (Herodotus, iii. 20).

   She poured it upon his head (katecheen ep tes kephales autou). So Mark
   (Mr 14:3 ), while John (Joh 12:3 ) says that she "anointed the feet of
   Jesus." Why not both? The verb katecheen is literally to pour down. It
   is the first aorist active indicative, unusual form.

   Matt 26:8

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

   Matt 26:10

   Why trouble ye the woman? (t kopous parechete te gunaiki?) A phrase not
   common in Greek writers, though two examples occur in the papyri for
   giving trouble. Kopos is from kopto, to beat, smite, cut. It is a
   beating, trouble, and often work, toil. Jesus champions Mary's act with
   this striking phrase. It is so hard for some people to allow others
   liberty for their own personalities to express themselves. It is easy
   to raise small objections to what we do not like and do not understand.

   A good work upon me (ergon kalon eis eme). A beautiful deed upon Jesus
   himself.

   Matt 26:12

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

   Matt 26:15

   What are ye willing to give me? (t thelete mo dounai?) This "brings out
   the chaffering aspect of the transaction" (Vincent). "Mary and Judas
   extreme opposites: she freely spending in love, he willing to sell his
   Master for money" (Bruce). And her act of love provoked Judas to his
   despicable deed, this rebuke of Jesus added to all the rest.

   And I will deliver him unto you (kago umin paradoso auton). The use of
   ka with a co-ordinate clause is a colloquialism (common in the Koine as
   in the Hebrew use of wav. "A colloquialism or a Hebraism, the traitor
   mean in style as in spirit" (Bruce). The use of ego seems to mean "I
   though one of his disciples will hand him over to you if you give me
   enough."

   They weighed unto him (o de estesan auto). They placed the money in the
   balances or scales. "Coined money was in use, but the shekels may have
   been weighed out in antique fashion by men careful to do an iniquitous
   thing in the most orthodox way" (Bruce). It is not known whether the
   Sanhedrin had offered a reward for the arrest of Jesus or not.

   Thirty pieces of silver (triakonta arguria). A reference to Zec 11:12 .
   If a man's ox gored a servant, he had to pay this amount (Ex 21:32 ).
   Some manuscripts have stateras (staters). These thirty silver shekels
   were equal to 120 denari, less than five English pounds, less than
   twenty-five dollars, the current price of a slave. There was no doubt
   contempt for Jesus in the minds of both the Sanhedrin and Judas in this
   bargain.

   Matt 26:16

   Sought opportunity (ezete eukarian). A good chance. Note imperfect
   tense. Judas went at his business and stuck to it.

   Matt 26:17

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

   Matt 26:18

   To such a man (pros ton deina). The only instance in the N.T. of this
   old Attic idiom. The papyri show it for "Mr. X" and the modern Greek
   keeps it. Jesus may have indicated the man's name. Mark (Mr 14:13 ) and
   Luke (Lu 22:10 ) describe him as a man bearing a pitcher of water. It
   may have been the home of Mary the mother of John Mark.

   I keep the passover at thy house (pros se poio to pascha). Futuristic
   present indicative. The use of pros se for "at thy house" is neat Greek
   of the classic period. Evidently there was no surprise in this home at
   the command of Jesus. It was a gracious privilege to serve him thus.

   Matt 26:20

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

   Matt 26:21

   One of you (eis ex umon). This was a bolt from the blue for all except
   Judas and he was startled to know that Jesus understood his treacherous
   bargain.

   Matt 26:22

   Is it I, Lord? (met ego eimi, Kurie;). The negative expects the answer
   No and was natural for all save Judas. But he had to bluff it out by
   the same form of question (verse 25). The answer of Jesus,

   Thou hast said (su eipas), means Yes.

   Matt 26:23

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

   Matt 26:24

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

   Matt 26:26

   And blessed and brake it (eulogesas eklasen). Special "Grace" in the
   middle of the passover meal, "as they were eating," for the institution
   of the Supper. Jesus broke one of the passover wafers or cakes that
   each might have a piece, not as a symbol of the breaking of his body as
   the Textus Receptus has it in 1Co 11:24 . The correct text there has
   only to uper umon without klomenon. As a matter of fact the body of
   Jesus was not "broken" (Joh 19:33 ) as John expressly states.

   This is my body (touto estin to soma mou). The bread as a symbol
   represents the body of Jesus offered for us, "a beautifully simple,
   pathetic, and poetic symbol of his death" (Bruce). But some have made
   it "run into fetish worship" (Bruce). Jesus, of course, does not mean
   that the bread actually becomes his body and is to be worshipped. The
   purpose of the memorial is to remind us of his death for our sins.

   Matt 26:28

   The Covenant (tes diathekes). The adjective kaines in Textus Receptus
   is not genuine. The covenant is an agreement or contract between two
   (dia, duo, theke, from tithem). It is used also for will (Latin,
   testamentum) which becomes operative at death (Heb 9:15-17 ). Hence our
   New Testament. Either covenant or will makes sense here. Covenant is
   the idea in Heb 7:22; 8:8 and often. In the Hebrew to make a covenant
   was to cut up the sacrifice and so ratify the agreement (Ge 15:9-18 ).
   Lightfoot argues that the word diatheke means covenant in the N.T.
   except in Heb 9:15-17 . Jesus here uses the solemn words of Ex 24:8
   "the blood of the covenant" at Sinai. "My blood of the covenant" is in
   contrast with that. This is the New Covenant of Jer 31; Heb 8 .

   Which is shed for many (to per pollon ekchunnomenon). A prophetic
   present passive participle. The act is symbolized by the ordinance. Cf.
   the purpose of Christ expressed in 20:28. There ant and here per.

   Unto remission of sins (eis aphesin amartion). This clause is in
   Matthew alone but it is not to be restricted for that reason. It is the
   truth. This passage answers all the modern sentimentalism that finds in
   the teaching of Jesus only pious ethical remarks or eschatological
   dreamings. He had the definite conception of his death on the cross as
   the basis of forgiveness of sin. The purpose of the shedding of his
   blood of the New Covenant was precisely to remove (forgive) sins.

   Matt 26:29

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

   Matt 26:30

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

   Matt 26:33

   I will never be offended (ego oudepote skandalisthesoma). "Made to
   stumble," not "offended." Volitive future passive indicative. Peter
   ignored the prophecy of the resurrection of Jesus and the promised
   meeting in Galilee ( 32). The quotation from Zec 13:7 made no
   impression on him. He was intent on showing that he was superior to
   "all" the rest. Judas had turned traitor and all were weak, Peter in
   particular, little as he knew it. So Jesus has to make it plainer by
   pointing out "this night" as the time ( 34).

   Before the cock crows (prin alektora phonesa). No article in the Greek,
   "before a cock crow." Mark (Mr 14:30 ) says that Peter will deny Jesus
   thrice before the cock crows twice. When one cock crows in the morning,
   others generally follow. The three denials lasted over an hour. Some
   scholars hold that chickens were not allowed in Jerusalem by the Jews,
   but the Romans would have them.

   Matt 26:35

   Even if I must die with thee (k…n dee me sun so apothanein).
   Third-class condition. A noble speech and meant well. His boast of
   loyalty is made still stronger by ou me se aparnesoma. The other
   disciples were undoubtedly embarrassed by Peter's boast and
   lightheartedly joined in the same profession of fidelity.

   Matt 26:36

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

   Here (autou),

   Yonder (eke). Jesus clearly pointed to the place where he would pray.
   Literally "there."

   Matt 26:37

   He took with him (paralabon). Taking along, by his side (para-), as a
   mark of special favour and privilege, instead of leaving this inner
   circle of three (Peter, James, and John) with the other eight. The
   eight would serve as a sort of outer guard to watch by the gate of the
   garden for the coming of Judas while the three would be able to share
   the agony of soul already upon Jesus so as at least to give him some
   human sympathy which he craved as he sought help from the Father in
   prayer. These three had been with Jesus on the Mount of Transfiguration
   and now they are with him in this supreme crisis. The grief of Christ
   was now severe. The word for

   sore troubled (ademonein) is of doubtful etymology. There is an
   adjective ademos equal to apodemos meaning "not at home," "away from
   home," like the German unheimisch, unheimlich. But whatever the
   etymology, the notion of intense discomfort is plain. The word
   ademonein occurs in P.Oxy. II, 298,456 of the first century A.D. where
   it means "excessively concerned." See Php 2:26 where Paul uses it of
   Epaphroditus. Moffatt renders it here "agitated." The word occurs
   sometimes with aporeo to be at a loss as to which way to go. The Braid
   Scots has it "sair putten-aboot." Here Matthew has also "to be
   sorrowful" (lupeistha), but Mark (Mr 14:33 ) has the startling phrase

   greatly amazed and sore troubled (ekthambeistha ka ademonein), a
   "feeling of terrified surprise."

   Matt 26:38

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

   Matt 26:39

   He went forward a little (proelthon mikron). As if he could not fight
   the battle in their immediate presence. He was on his face, not on his
   knees (McNeile).

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

   Matt 26:40

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

   Matt 26:41

   Watch and pray (gregoreite ka proseuchesthe). Jesus repeats the command
   of verse 38 with the addition of prayer and with the warning against
   the peril of temptation. He himself was feeling the worst of all
   temptations of his earthly life just then. He did not wish then to
   enter such temptation (peirasmon, here in this sense, not mere trial).
   Thus we are to understand the prayer in Mt 6:13 about leading (being
   led) into temptation. Their failure was due to weakness of the flesh as
   is often the case.

   Spirit (pneuma) here is the moral life (intellecht, will, emotions) as
   opposed to the flesh (cf. Isa 31:3; Ro 7:25 ).

   Except I drink it (ean me auto pio). Condition of the third class
   undetermined, but with likelihood of determination, whereas

   if this cannot pass away (e ou dunata touto parelthein) is first-class
   condition, determined as fulfilled, assumed to be true. This delicate
   distinction accurately presents the real attitude of Jesus towards this
   subtle temptation.

   Matt 26:43

   For their eyes were heavy (esan gar auton o ophthalmo bebaremeno). Past
   perfect passive indicative periphrastic. Their eyes had been weighted
   down with sleep and still were as they had been on the Mount of
   Transfiguration (Lu 9:32 ).

   Matt 26:45

   Sleep on now and take your rest (katheudete loipon ka anapauesthe).
   This makes it "mournful irony" (Plummer) or reproachful concession: "Ye
   may sleep and rest indefinitely so far as I am concerned; I need no
   longer your watchful interest" (Bruce). It may be a sad query as
   Goodspeed: "Are you still sleeping and taking your rest?" So Moffatt.
   This use of loipon for now or henceforth is common in the papyri.

   The hour is at hand (engiken e ora). Time for action has now come. They
   have missed their chance for sympathy with Jesus. He has now won the
   victory without their aid. "The Master's time of weakness is past; He
   is prepared to face the worst" (Bruce).

   Is betrayed (paradidota). Futuristic present or inchoative present, the
   first act in the betrayal is at hand. Jesus had foreseen his "hour" for
   long and now he faces it bravely.

   Matt 26:46

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

   Matt 26:47

   While he yet spake (et autou lalountos). It was an electric moment as
   Jesus faced Judas with his horde of helpers as if he turned to meet an
   army.

   Let us go (agomen), Jesus had said. And here he is. The eight at the
   gate seemed to have given no notice. Judas is described here as "one of
   the twelve" (eis ton dodeka) in all three Synoptic Gospels (Mr 14:43;
   Mt 26:47; Lu 22:47 ). The very horror of the thing is thus emphasized,
   that one of the chosen twelve apostles should do this dastardly deed.

   A great multitude (ochlos polus). The chief priests and Pharisees had
   furnished Judas a band of soldiers from the garrison in Antonia (Joh
   18:3 ) and the temple police (Lu 22:52 ) with swords (knives) and
   staves (clubs) with a hired rabble who had lanterns also (Joh 18:3 ) in
   spite of the full moon. Judas was taking no chances of failure for he
   well knew the strange power of Jesus.

   Matt 26:48

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

   Matt 26:50

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

   Matt 26:51

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

   Matt 26:52

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

   Matt 26:53

   Even now (art). Just now, at this very moment.

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

   Matt 26:54

   Must be (de). Jesus sees clearly his destiny now that he has won the
   victory in Gethsemane.

   Matt 26:55

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

   Matt 26:58

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

   Matt 26:59

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

   Matt 26:60

   They found it not (ka ouch euron). They found false witnesses in
   plenty, but not the false witness that would stand any sort of test.

   Matt 26:61

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

   Matt 26:63

   Held his peace (esiopa). Kept silent, imperfect tense. Jesus refused to
   answer the bluster of Caiaphas.

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

   Matt 26:64

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

   Matt 26:65

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

   Matt 26:66

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

   Matt 26:68

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

   Matt 26:69

   Thou also (ka su). Peter had gone within (eso) the palace ( 26:58), but
   was sitting

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

   Matt 26:70

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

   Matt 26:71

   Into the porch (eis ton pulona). But Peter was not safe out here, for
   another maid recognized him and spoke of him as "this fellow" (outos)
   with a gesture to those out there.

   Matt 26:72

   With an oath (meta orkou). This time Peter added an oath, probably a
   former habit so common to the Jews at that time, and denied
   acquaintance with Jesus. He even refers to Jesus as "the man" (ton
   anthropon), an expression that could convey contempt, "the fellow."

   Matt 26:73

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

   Matt 26:74

   Then began he to curse and to swear (tote erxato katathematizein ka
   omnuein). He repeated his denial with the addition of profanity to
   prove that he was telling the truth instead of the lie that they all
   knew. His repeated denials gave him away still more, for he could not
   pronounce the Judean gutterals. He called down on himself
   (katathematizein) imprecations in his desperate irritation and loss of
   self-control at his exposure.

   The cock crew (alekton ephonesen). No article in the Greek, just "a
   cock crew" at that juncture, "straightway" (euthus). But it startled
   Peter.

   Matt 26:75

   Peter remembered (emnesthe o Petros). A small thing, but magna
   circumstantia (Bengel). In a flash of lightning rapidity he recalled
   the words of Jesus a few hours before (Mt 26:34 ) which he had then
   scouted with the proud boast that "even if I must die with thee, yet
   will I not deny thee" ( 26:35). And now this triple denial was a fact.
   There is no extenuation for the base denials of Peter. He had incurred
   the dread penalty involved in the words of Jesus in Mt 10:33 of denial
   by Jesus before the Father in heaven. But Peter's revulsion of feeling
   was as sudden as his sin.

   He went out and wept bitterly (exelthon exo eklausen pikros). Luke adds
   that the Lord turned and looked upon Peter (Lu 22:61 ). That look
   brought Peter back to his senses. He could not stay where he now was
   with the revilers of Jesus. He did not feel worthy or able to go openly
   into the hall where Jesus was. So outside he went with a broken heart.
   The constative aorist here does not emphasize as Mark's imperfect does
   (Mr 14:72 , eklaien) the continued weeping that was now Peter's only
   consolation. The tears were bitter, all the more so by reason of that
   look of understanding pity that Jesus gave him. One of the tragedies of
   the Cross is the bleeding heart of Peter. Judas was a total wreck and
   Peter was a near derelict. Satan had sifted them all as wheat, but
   Jesus had prayed specially for Peter (Lu 22:31f. ). Will Satan show
   Peter to be all chaff as Judas was?
     __________________________________________________________________

Matthew 27

   Matt 27:1

   Now when morning was come (proias de genomenes). Genitive absolute.
   After dawn came the Sanhedrin held a formal meeting to condemn Jesus
   and so ratify the illegal trial during the night (Mr 15:1; Lu 22:66-71
   ). Luke gives the details of this second ratification consultation. The
   phrase used,

   took counsel (sumboulion elabon) is a Latin idiom (consilium ceperunt)
   for sunebouleusanto.

   Matt 27:2

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

   Matt 27:3

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

   Matt 27:4

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

   Matt 27:5

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

   Matt 27:6

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

   Matt 27:7

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

   Matt 27:8

   The field of blood (agros aimatos). This name was attached to it
   because it was the price of blood and that is not inconsistent with Ac
   1:18f . Today potter's field carries the idea here started of burial
   place for strangers who have no where else to lie (eis taphen tois
   xenois), probably at first Jews from elsewhere dying in Jerusalem. In
   Ac 1:19 it is called

   Aceldama or

   place of blood (chorion aimatos) for the reason that Judas' blood was
   shed there, here because it was purchased by blood money. Both reasons
   could be true.

   Matt 27:9

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

   Matt 27:11

   Now Jesus stood before the governor (o de Iesous estathe emprosthen tou
   egemonos). Here is one of the dramatic episodes of history. Jesus stood
   face to face with the Roman governor. The verb estathe, not este
   (second aorist active), is first aorist passive and can mean "was
   placed" there, but he stood, not sat. The term egemon (from egeoma, to
   lead) was technically a legatus Caesaris, an officer of the Emperor,
   more exactly procurator, ruler under the Emperor of a less important
   province than propraetor (as over Syria). The senatorial provinces like
   Achaia were governed by proconsuls. Pilate represented Roman law.

   Art thou the King of the Jews? (Su e o basileus ton Ioudaion;). This is
   what really mattered. Matthew does not give the charges made by the
   Sanhedrin (Lu 23:2 ) nor the private interview with Pilate (Joh
   18:28-32 ). He could not ignore the accusation that Jesus claimed to be
   King of the Jews. Else he could be himself accused to Caesar for
   disloyalty. Rivals and pretenders were common all over the empire. So
   here was one more. By his answer ( thou sayest ) Jesus confesses that
   he is. So Pilate has a problem on his hands. What sort of a king does
   this one claim to be?

   Thou (su) the King of the Jews?

   Matt 27:14

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

   Matt 27:17

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

   Matt 27:18

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

   Matt 27:19

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

   Matt 27:20

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

   Matt 27:22

   What then shall I do unto Jesus which is called Christ? (t oun poieso
   Iesoun ton legomenon Christon;). They had asked for Barabbas under the
   tutelage of the Sanhedrin, but Pilate pressed home the problem of Jesus
   with the dim hope that they might ask for Jesus also. But they had
   learned their lesson. Some of the very people who shouted "Hosannah" on
   the Sunday morning of the Triumphal Entry now shout

   Let him be crucified (staurotheto). The tide has now turned against
   Jesus, the hero of Sunday, now the condemned criminal of Friday. Such
   is popular favour. But all the while Pilate is shirking his own fearful
   responsibility and trying to hide his own weakness and injustice behind
   popular clamour and prejudice.

   Matt 27:23

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

   Matt 27:24

   Washed his hands (apenipsato tas cheiras). As a last resort since the
   hubbub (thorubos) increased because of his vacillation. The verb
   aponipto means to wash off and the middle voice means that he washed
   off his hands for himself as a common symbol of cleanliness and added
   his pious claim with a slap at them.

   I am innocent of the blood of this righteous man (or

   this blood );

   see ye to it . (Athoios eim apo tou aimatos tou dikaiou toutou or tou
   aimatos toutou as some manuscripts have it, umeis opsesthe.) The Jews
   used this symbol (De 21:6; Ps 26:6; 73:13 ). Plummer doubts if Pilate
   said these words with a direct reference to his wife's message (
   26:19), but I fail to see the ground for that scepticism. The so-called
   Gospel of Peter says that Pilate washed his hands because the Jews
   refused to do so.

   Matt 27:25

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

   Matt 27:26

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

   Matt 27:27

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

   Matt 27:28

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

   Matt 27:29

   A crown of thorns (stephanon ex akanthon). They wove a crown out of
   thorns which would grow even in the palace grounds. It is immaterial
   whether they were young and tender thorn bushes, as probable in the
   spring, or hard bushes with sharp prongs. The soldiers would not care,
   for they were after ridicule and mockery even if it caused pain. It was
   more like a victor's garland (stephanon) than a royal diadem (diadema),
   but it served the purpose. So with the reed (kalamon), a stalk of
   common cane grass which served as sceptre. The soldiers were familiar
   with the Ave Caesar and copy it in their mockery of Jesus:

   Hail, King of the Jews (chaire, Basileu ton Ioudaion). The soldiers
   added the insults used by the Sanhedrin (Mt 26:67 ), spitting on him
   and smiting him with the reed. Probably Jesus had been unbound already.
   At any rate the garments of mockery were removed before the via
   dolorosa to the cross (verse 31).

   Matt 27:32

   Compelled (engareusan). This word of Persian origin was used in Mt 5:41
   , which see. There are numerous papyri examples of Ptolemaic date and
   it survives in modern Greek vernacular. So the soldiers treat Simon of
   Cyrene (a town of Libya) as a Persian courier (angaros) and impress him
   into service, probably because Jesus was showing signs of physical
   weakness in bearing his own Cross as the victims had to do, and not as
   a mere jest on Simon. "Gethsemane, betrayal, the ordeal of the past
   sleepless night, scourging, have made the flesh weak" (Bruce). Yes, and
   the burden of sin of the world that was breaking his heart.

   His cross (ton stauron autou). Jesus had used the term cross about
   himself ( 16:24). It was a familiar enough picture under Roman rule.
   Jesus had long foreseen and foretold this horrible form of death for
   himself (Mt 20:19; 23:24; 26:2 ). He had heard the cry of the mob to
   Pilate that he be crucified ( 27:22) and Pilate's surrender ( 27:26)
   and he was on the way to the Cross ( 27:31). There were various kinds
   of crosses and we do not know precisely the shape of the Cross on which
   Jesus was crucified, though probably the one usually presented is
   correct. Usually the victim was nailed (hands and feet) to the cross
   before it was raised and it was not very high. The crucifixion was done
   by the soldiers ( 27:35) in charge and two robbers were crucified on
   each side of Jesus, three crosses standing in a row ( 27:38).

   Matt 27:33

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

   Matt 27:34

   Wine mingled with gall (oinon meta choles memigmenon). Late MSS. read

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

   Matt 27:36

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

   Matt 27:37

   His accusation (ten aitian autou). The title (titlos, Joh 19:19 ) or
   placard of the crime (the inscription, e epigraphe) which was carried
   before the victim or hung around his neck as he walked to execution was
   now placed above (ep' ano) the head of Jesus on the projecting piece
   (chrux immurus). This inscription gave the name and home,

   Jesus of Nazareth , and the charge on which he was convicted,

   the King of the Jews and the identification,

   This is . The four reports all give the charge and vary in the others.
   The inscription in full was: This is Jesus of Nazareth the King of the
   Jews. The three languages are mentioned only by John (Joh 19:20 ),
   Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The
   accusation (charge, cause, aitia) correctly told the facts of the
   condemnation.

   Matt 27:38

   Robbers (leista). Not thieves (klepta) as in Authorized Version. See Mt
   26:55 . These two robbers were probably members of the band of Barabbas
   on whose cross Jesus now hung.

   Matt 27:39

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

   Matt 27:40

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

   Matt 27:41

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

   Matt 27:42

   He saved others; himself he cannot save (allous esosen; eauton ou
   dunata sosa). The sarcasm is true, though they do not know its full
   significance. If he had saved himself now, he could not have saved any
   one. The paradox is precisely the philosophy of life proclaimed by
   Jesus himself (Mt 10:39 ).

   Let him now come down (katabato nun). Now that he is a condemned
   criminal nailed to the Cross with the claim of being "the King of
   Israel" (the Jews) over his head. Their spiteful assertion that they
   would then believe upon Jesus (ep' auton) is plainly untrue. They would
   have shifted their ground and invented some other excuse. When Jesus
   wrought his greatest miracles, they wanted "a sign from heaven." These
   "pious scoffers" (Bruce) are like many today who make factitious and
   arbitrary demands of Christ whose character and power and deity are
   plain to all whose eyes are not blinded by the god of this world.
   Christ will not give new proofs to the blind in heart.

   Matt 27:43

   Let him deliver him now (rusastho nun). They add the word "now" to Ps
   21; 22:8 . That is the point of the sneer at Christ's claim to be God's
   son thrown in his teeth again and at the willingness and power of God
   to help his "son." The verb thelo here may mean

   love as in the Septuagint (Ps 18:20; 41:12 ) or "cares for" (Moffatt),
   "gin he cares ocht for him" (Braid Scots).

   Matt 27:44

   The robbers also (ka o leista). Probably "even the robbers" (Weymouth)
   who felt a momentary superiority to Jesus thus maligned by all. So the
   inchoative imperfect oneidizon means "began to reproach him."

   Matt 27:45

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

   Matt 27:46

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

   Matt 27:48

   Gave him to drink (epotizen). Imperfect of conative action,

   offered him a drink of vinegar on the sponge on a reed. Others
   interrupted this kindly man, but Jesus did taste this mild stimulant
   (Joh 19:30 ) for he thirsted (Joh 19:28 ).

   Matt 27:49

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

   Matt 27:50

   Yielded up his spirit (apheken to pneuma). The loud cry may have been
   Ps 31:5 as given in Lu 23:46 : "Father, into thy hands I commend my
   spirit." John (Joh 19:30 ) gives

   It is finished (tetelesta), though which was actually last is not
   clear. Jesus did not die from slow exhaustion, but with a loud cry.

   He breathed out (exepneusen, Mr 15:37 ),

   sent back his spirit (Mt 27:50 ),

   gave up his spirit (paredoken to pneuma, Joh 19:30 ). "He gave up his
   life because he willed it, when he willed it, and as he willed it"
   (Augustine). Stroud (Physical Cause of the Death of Christ) considers
   the loud cry one of the proofs that Jesus died of a ruptured heart as a
   result of bearing the sin of the world.

   Matt 27:51

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

   Matt 27:52

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

   Matt 27:54

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

   Matt 27:55

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

   Matt 27:57

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

   Matt 27:63

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

   That deceiver (ekeinos o planos) they call him, a vagabond wanderer
   (planos) with a slur in the use of

   that (ekeinos), a picturesque sidelight on their intense hatred of and
   fear of Jesus.

   Matt 27:64

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

   Matt 27:65

   Make it as sure as you can (asphalisasthe os oidate). "Make it secure
   for yourselves (ingressive aorist middle) as you know how."

   Have a guard (echete koustodian), present imperative, a guard of Roman
   soldiers, not mere temple police. The Latin term koustodia occurs in an
   Oxyrhynchus papyrus of A.D. 22. "The curt permission to the Jews whom
   he despised is suitable in the mouth of the Roman official" (McNeile).

   Matt 27:66

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

Matthew 28

   Matt 28:1

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

   Matt 28:2

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

   Matt 28:3

   Appearance (eidea). Here only in the N.T. Compare morphe and schema.

   Matt 28:4

   The watchers did quake (eseisthesan o terountes). And no wonder that
   they became as dead men and fled before the women came.

   Matt 28:5

   Unto the women (tais gunaixin). According to John, Mary Magdalene had
   left to go and tell Peter and John of the supposed grave robbery (Joh
   20:1f. ). But the other women remained and had the interview with the
   angel (or men, Luke) about the empty tomb and the Risen Christ.

   Jesus the Crucified (Iesoun ton estauromenon). Perfect passive
   participle, state of completion. This he will always be. So Paul will
   preach as essential to his gospel "and this one crucified" (ka touton
   estauromenon, 1Co 2:2 ).

   Matt 28:6

   Risen from the dead (egerthe apo ton nekron).

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

   Matt 28:7

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

   Matt 28:8

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

   Matt 28:9

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

   Matt 28:10

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

   Matt 28:11

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

   Matt 28:12

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

   Matt 28:13

   Stole him away while we slept (eklepsan auton emon koimomenon).
   Genitive absolute. An Irish bull on the face of it. If they were asleep
   they would not know anything about it.

   Matt 28:14

   We will persuade him, and rid you of care (emeis peisomen ka umas
   amerimnous poiesomen). They would try money also on Pilate and assume
   all responsibility. Hence the soldiers have no anxiety (amerimnous,
   alpha privative and merimnao, to be anxious). They lived up to their
   bargain and this lie lives on through the ages. Justin (Dial. 108)
   accuses the Jews of spreading the charge. Bengel: Quam laboriosum
   bellum mendacii contra veritatem.

   It was spread about (diephemisthe) diligently by the Jews to excuse
   their disbelief in the Messiahship of Jesus.

   Matt 28:17

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

   Matt 28:18

   All authority (pasa exousia). Jesus came close to them (proselthon) and
   made this astounding claim. He spoke as one already in heaven with a
   world-wide outlook and with the resources of heaven at his command. His
   authority or power in his earthly life had been great (7:29; 11:27;
   21:23f. ). Now it is boundless and includes earth and heaven.

   Hath been given (edothe) is a timeless aorist (Robertson, Grammar, pp.
   836f.). It is the sublimist of all spectacles to see the Risen Christ
   without money or army or state charging this band of five hundred men
   and women with world conquest and bringing them to believe it possible
   and to undertake it with serious passion and power. Pentecost is still
   to come, but dynamic faith rules on this mountain in Galilee.

   Matt 28:19

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

   Matt 28:20

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

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


   THE GOSPEL ACCORDING TO MARK

   BY WAY OF INTRODUCTION

   One of the clearest results of modern critical study of the Gospels is
   the early date of Mark's Gospel. Precisely how early is not definitely
   known, but there are leading scholars who hold that A.D. 50 is quite
   probable. My own views are given in detail in my Studies in Mark's
   Gospel. Zahn still argues that the Gospel according to Matthew is
   earlier than that according to Mark, but the arguments are against him.
   The framework of Mark's Gospel lies behind both Matthew and Luke and
   nearly all of it is used by one or the other. One may satisfy himself
   on this point by careful use of a Harmony of the Gospels in Greek or
   English. Whether Mark made use of Q (Logia of Jesus) or not is not yet
   shown, though it is possible. But Mark and Q constitute the two oldest
   known sources of our Matthew and Luke. We have much of Q preserved in
   the Non-Markan portions of both Matthew and Luke, though the document
   itself has disappeared. But Mark's work has remained in spite of its
   exhaustive use by Matthew and Luke, all except the disputed close. For
   this preservation we are all grateful. Streeter (The Four Gospels) has
   emphasized the local use of texts in preserving portions of the New
   Testament. If Mark wrote in Rome, as is quite possible, his book was
   looked upon as the Roman Gospel and had a powerful environment in which
   to take root. It has distinctive merits of its own that helped to keep
   it in use. It is mainly narrative and the style is direct and simple
   with many vivid touches, like the historical present of an eyewitness.
   The early writers all agree that Mark was the interpreter for Simon
   Peter with whom he was at one time, according to Peter's own statement,
   either in Babylon or Rome (1Pe 5:13 ).

   This Gospel is the briefest of the four, but is fullest of striking
   details that apparently came from Peter's discourses which Mark heard,
   such as green grass, flower beds (Mr 6:38 ), two thousand hogs (Mr 5:13
   ), looking round about (Mr 3:5,34 ). Peter usually spoke in Aramaic and
   Mark has more Aramaic phrases than the others, like Boanerges (Mr 3:17
   ), Talitha cumi (Mr 5:41 ), Korban (Mr 7:11 ), Ephphatha (Mr 7:34 ),
   Abba (Mr 14:36 ). The Greek is distinctly vernacular Koin‚ like
   one-eyed (monophthalmon, Mr 9:47 ) as one would expect from both Peter
   and Mark. There are also more Latin phrases and idioms like centurio
   (Mr 15:39 ), quadrans (Mr 12:42 ), flagellare (Mr 15:15 ), speculator
   (Mr 6:27 ), census (Mr 12:14 ), sextarius (Mr 7:4 ), praetorium (Mr
   15:6 ), than in the other Gospels, so much so that C. H. Turner raises
   the question whether Mark wrote first in Latin, or at any rate in Rome.
   There are some who hold that Mark wrote first in Aramaic, but the facts
   are sufficiently accounted for by the fact of Peter's preaching and the
   activity in Rome. Some even think that he wrote the Gospel in Rome
   while with Peter who suggested and read the manuscript. B.W. Bacon
   holds that this Gospel has a distinct Pauline flavour and may have had
   several recensions. The Ur-Marcus theory does not have strong support
   now. Mark was once a co-worker with Barnabas and Paul, but deserted
   them at Perga. Paul held this against Mark and refused to take him on
   the second mission tour. Barnabas took Mark, his cousin, with him and
   then he appeared with Simon Peter with whom he did his greatest work.
   When Mark had made good with Barnabas and Peter, Paul rejoiced and
   commends him heartily to the Colossians (Col 4:10 ) In the end Paul
   will ask Timothy to pick up Mark and bring him along with him to Paul
   in Rome, for he has found him useful for ministry, this very young man
   who made such a mistake that Paul would have no more of him. This
   tribute to Mark by Paul throws credit upon both of them as is shown in
   my Making Good in the Ministry. The character of the Gospel of Mark is
   determined largely by the scope of Peter's preaching as we see it in Ac
   10:36-42 , covering the period in outline from John the Baptist to the
   Resurrection of Jesus. There is nothing about the birth of the Baptist
   or of Jesus. This peculiarity of Mark's Gospel cannot be used against
   the narratives of the Virgin Birth of Jesus in Matthew and Luke, since
   Mark tells nothing whatever about his birth at all.

   The closing passage in the Textus Receptus, Mr 16:9-20 , is not found
   in the oldest Greek Manuscripts, Aleph and B, and is probably not
   genuine. A discussion of the evidence will appear at the proper place.
   Swete points out that Mark deals with two great themes, the Ministry in
   Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a
   brief sketch of the period of withdrawal from Galilee (ch. 10). The
   first fourteen verses are introductory as Mr 16:9-20 is an appendix.
   The Gospel of Mark pictures Christ in action. There is a minimum of
   discourse and a maximum of deed. And yet the same essential pictures of
   Christ appear here as in the Logia, in Matthew, in Luke, in John, in
   Paul, in Peter, in Hebrews as is shown in my The Christ of the Logia.
   The cry of the critics to get back to the Synoptics and away from Paul
   and John has ceased since it is plain that the Jesus of Mark is the
   same as the Christ of Paul. There is a different shading in the
   pictures, but the same picture, Son of God and Son of Man, Lord of life
   and death, worker of miracles and Saviour from sin. This Gospel is the
   one for children to read first and is the one that we should use to lay
   the foundation for our picture of Christ. In my Harmony of the Gospels
   I have placed Mark first in the framework since Matthew, Luke, and John
   all follow in broad outline his plan with additions and supplemental
   material. Mark's Gospel throbs with life and bristles with vivid
   details. We see with Peter's eyes and catch almost the very look and
   gesture of Jesus as he moved among men in his work of healing men's
   bodies and saving men's souls.
     __________________________________________________________________

Mark 1

   Mark 1:1

   The beginning (arche). There is no article in the Greek. It is possible
   that the phrase served as a heading or title for the paragraph about
   the ministry of the Baptist or as the superscription for the whole
   Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel
   of Jesus Christ means the Message about Jesus Christ (objective
   genitive). The word Gospel here (euangelion) comes close to meaning the
   record itself as told by Mark. Swete notes that each writer has a
   different starting point (arche). Mark, as the earliest form of the
   evangelic tradition, begins with the work of the Baptist, Matthew with
   the ancestry and birth of the Messiah, Luke with the birth of the
   Baptist, John with the Preincarnate Logos, Paul with the foundation of
   each of the churches (Php 4:15 ).

   The Son of God (Huiou theou). Aleph 28, 255 omit these words, but B, D,
   L, have them and the great mass of the manuscripts have uiou tou theou.
   If this is a heading added to what Mark wrote, the heading may have
   existed early in two forms, one with, one without "Son of God." If Mark
   wrote the words, there is no reason to doubt the genuineness since he
   uses the phrase elsewhere.

   Mark 1:2

   In Isaiah, the prophet (en to Esaia to prophete). The quotation comes
   from Mal 3:1 and Isa 40:3 . The Western and Neutral classes read
   Isaiah, the Alexandrian and Syrian, "the prophets," an evident
   correction because part of it is from Malachi. But Isaiah is mentioned
   as the chief of the prophets. It was common to combine quotations from
   the prophets in testimonia and catenae (chains of quotations). This is
   Mark's only prophetic quotation on his own account (Bruce).

   Mark 1:3

   The voice of one crying (phone boontos). God is coming to his people to
   deliver them from their captivity in Babylon. So the prophet cries like
   a voice in the wilderness to make ready for the coming of God. When the
   committee from the Sanhedrin came to ask John who he was, he used this
   very language of Isaiah (Joh 1:23 ). He was only a voice, but we can
   still hear the echo of that voice through the corridor of the
   centuries.

   Paths straight (eutheias tas tribous). Automobile highways today well
   illustrate the wonderful Persian roads for the couriers of the king and
   then for the king himself. The Roman Empire was knit together by roads,
   some of which survive today. John had a high and holy mission as the
   forerunner of the Messiah.

   Mark 1:4

   John came (egeneto Ioanes). His coming was an epoch (egeneto), not a
   mere event (en). His coming was in accordance with the prophetic
   picture (kathos, 1:2). Note the same verb about John in Joh 1:6 . The
   coming of John the Baptizer was the real beginning of the spoken
   message about Christ. He is described as

   the baptizing one (o aptizon) in the wilderness (en te eremo). The
   baptizing took place in the River Jordan (Mr 1:5,9 ) which was included
   in the general term the wilderness or the deserted region of Judea.

   Preached the baptism of repentance (kerusson baptisma metanoias).
   Heralded a repentance kind of baptism (genitive case, genus case), a
   baptism marked by repentance. See on Mt 3:2 for discussion of repent,
   an exceedingly poor rendering of John's great word metanoias. He called
   upon the Jews to change their minds and to turn from their sins,
   "confessing their sins" (exomologoumeno tas amartias auton). See Mt
   3:16 . The public confessions produced a profound impression as they
   would now.

   Unto remission of sins (eis aphesin amartion). This is a difficult
   phrase to translate accurately. Certainly John did not mean that the
   baptism was the means of obtaining the forgiveness of their sins or
   necessary to the remission of sins. The trouble lies in the use of eis
   which sometimes is used when purpose is expressed, but sometimes when
   there is no such idea as in Mt 10:41 and Mt 12:41 . Probably "with
   reference to" is as good a translation here as is possible. The baptism
   was on the basis of the repentance and confession of sin and, as Paul
   later explained (Ro 6:4 ), was a picture of the death to sin and
   resurrection to new life in Christ. This symbol was already in use by
   the Jews for proselytes who became Jews. John is treating the Jewish
   nation as pagans who need to repent, to confess their sins, and to come
   back to the kingdom of God. The baptism in the Jordan was the objective
   challenge to the people.

   Mark 1:5

   Then went out unto him (exeporeueto pros auton). Imperfect indicative
   describing the steady stream of people who kept coming to the baptism
   (ebaptizonto, imperfect passive indicative, a wonderful sight).

   In the river Jordan (en to Iordane potamo). In the Jordan river,
   literally.

   Mark 1:6

   Clothed with camel's hair (endedumenos trichas kamelou). Matthew (Mt
   3:4 ) has it a garment (enduma) of camel's hair. Mark has it in the
   accusative plural the object of the perfect passive participle retained
   according to a common Greek idiom. It was, of course, not camel's skin,
   but rough cloth woven of camel's hair. For the locusts and wild honey,
   see on Mt 3:4 . Dried locusts are considered palatable and the wild
   honey, or "mountain honey" as some versions give it (mel agrion), was
   bountiful in the clefts of the rocks. Some Bedouins make their living
   yet by gathering this wild honey out of the rocks.

   Mark 1:7

   Mightier than I (o ischuroteros mou). In each of the Synoptics. Gould
   calls it a skeptical depreciation of himself by John. But it was
   sincere on John's part and he gives a reason for it.

   The Latchet (ton imanta). The thong of the sandal which held it
   together. When the guest comes into the house, performed by a slave
   before one enters the bath. Mark alone gives this touch.

   Mark 1:8

   With water (udat). So Luke (Lu 3:16 ) the locative case,

   in water . Matthew (Mt 3:11 ) has en (in), both with (in) water and the
   Holy Spirit. The water baptism by John was a symbol of the spiritual
   baptism by Jesus.

   Mark 1:9

   In the Jordan (eis ton Iordanen). So in verse 10, ek tou udatos, out of
   the water, after the baptism into the Jordan. Mark is as fond of
   "straightway" (euthus) as Matthew is of "then" (tote).

   Rent asunder (schizomenous). Split like a garment, present passive
   participle. Jesus saw the heavens parting as he came up out of the
   water, a more vivid picture than the "opened" in Mt 3:16 and Lu 3:21 .
   Evidently the Baptist saw all this and the Holy Spirit coming down upon
   Jesus as a dove because he later mentions it (Joh 1:32 ). The
   Cerinthian Gnostics took the dove to mean the heavenly aeon Christ that
   here descended upon the man Jesus and remained with him till the Cross
   when it left him, a sort of forecast of the modern distinction between
   the Jesus of history and the theological Christ.

   Mark 1:11

   Thou art (su e). So Lu 3:22 . Mt 3:17 has

   this is (outos estin) which see. So both Mark and Luke have "in thee,"
   while Matthew has "in whom."

   Mark 1:12

   Driveth him forth (auton ekballe). Vivid word, bolder than Matthew's
   "was led up" (anechthe) and Luke's "was led" (egeto). It is the same
   word employed in the driving out of demons (Mr 1:34,39 ). Mark has here
   "straightway" where Matthew has "then" (see on verse 9). The forty days
   in the wilderness were under the direct guidance of the Holy Spirit.
   The entire earthly life of Jesus was bound up with the Holy Spirit from
   his birth to his death and resurrection.

   Mark 1:13

   With the wild beasts (meta tou therion). Mark does not give the
   narrative of the three temptations in Matthew and Luke (apparently from
   the Logia and originally, of course, from Jesus himself). But Mark adds
   this little touch about the wild beasts in the wilderness. It was the
   haunt at night of the wolf, the boar, the hyena, the jackal, the
   leopard. It was lonely and depressing in its isolation and even
   dangerous. Swete notes that in Ps 90:13 the promise of victory over the
   wild beasts comes immediately after that of angelic guardianship cited
   by Satan in Mt 4:6 . The angels did come and minister (diekonoun),
   imperfect tense, kept it up till he was cheered and strengthened. Dr.
   Tristram observes that some Abyssinian Christians are in the habit of
   coming to the Quarantania during Lent and fasting forty days on the
   summit amid the ruins of its ancient cells and chapels where they
   suppose Jesus was tempted. But we are all tempted of the devil in the
   city even worse than in the desert.

   Mark 1:14

   Jesus came into Galilee (elthen o Iesous eis ten Galilaian). Here Mark
   begins the narrative of the active ministry of Jesus and he is followed
   by Matthew and Luke. Mark undoubtedly follows the preaching of Peter.
   But for the Fourth Gospel we should not know of the year of work in
   various parts of the land (Perea, Galilee, Judea, Samaria) preceding
   the Galilean ministry. John supplements the Synoptic Gospels at this
   point as often. The arrest of John had much to do with the departure of
   Jesus from Judea to Galilee (Joh 4:1-4 ).

   Preaching the gospel of God (kerusson to euangelion tou theou). It is
   the subjective genitive, the gospel that comes from God. Swete observes
   that repentance (metanoia) is the keynote in the message of the Baptist
   as gospel (euangelion) is with Jesus. But Jesus took the same line as
   John and proclaimed both repentance and the arrival of the kingdom of
   God. Mark adds to Matthew's report the words "the time is fulfilled"
   (peplerota o kairos). It is a significant fact that John looks backward
   to the promise of the coming of the Messiah and signalizes the
   fulfilment as near at hand (perfect passive indicative). It is like
   Paul's fulness of time (pleroma tou chronou) in Ga 4:4 and fulness of
   the times (pleroma ton kairon) in Eph 1:10 when he employs the word
   kairos, opportunity or crisis as here in Mark rather than the more
   general term chronos. Mark adds here also: "and believe in the gospel"
   (ka pisteuete en to euangelio). Both repent and believe in the gospel.
   Usually faith in Jesus (or God) is expected as in John 14:1 . But this
   crisis called for faith in the message of Jesus that the Messiah had
   come. He did not use here the term Messiah, for it had come to have
   political connotations that made its use at present unwise. But the
   kingdom of God had arrived with the presence of the King. It does make
   a difference what one believes. Belief or disbelief in the message of
   Jesus made a sharp cleavage in those who heard him. "Faith in the
   message was the first step; a creed of some kind lies at the basis of
   confidence in the Person of Christ, and the occurrence of the phrase
   pistuete en to euangelio in the oldest record of the teaching of our
   Lord is a valuable witness to this fact" (Swete).

   Mark 1:16

   And passing along by the Sea of Galilee (ka paragon para ten thalassan
   tes Galilaias). Mark uses para (along, beside) twice and makes the
   picture realistic. He catches this glimpse of Christ in action. Casting
   a

   net (amphiballontas). Literally casting on both sides, now on one side,
   now on the other. Matthew (Mt 4:18 ) has a different phrase which see.
   There are two papyri examples of the verb amphiballo, one verb
   absolutely for fishing as here, the other with the accusative. It is
   fishing with a net, making a cast, a haul. These four disciples were
   fishermen (alieis) and were

   partners (metocho) as Luke states (Lu 5:7 ).

   Mark 1:17

   Become (genestha). Mark has this word not in Matthew. It would be a
   slow and long process, but Jesus could and would do it. He would
   undertake to make fishers of men out of fishermen. Preachers are made
   out of laymen who are willing to leave their business for service for
   Christ.

   Mark 1:19

   A little further (oligon). A Marcan detail.

   Mending their nets (katartizontas ta diktua). See on Mt 4:21 . Getting
   ready that they might succeed better at the next haul.

   Mark 1:20

   With the hired servants (meta ton misthoton). One hired for wages
   (misthos), a very old Greek word. Zebedee and his two sons evidently
   had an extensive business in co-operation with Andrew and Simon (Lu
   5:7,10 ). Mark alone has this detail of the hired servants left with
   Zebedee. They left the boat and their father (Mt 4:22 ) with the hired
   servants. The business would go on while they left all (Lu 5:11 ) and
   became permanent followers of Jesus. Many a young man has faced
   precisely this problem when he entered the ministry. Could he leave
   father and mother, brothers and sisters, while he went forth to college
   and seminary to become a fisher of men? Not the least of the sacrifices
   made in the education of young preachers is that made by the home folks
   who have additional burdens to bear because the young preacher is no
   longer a bread-winner at home. Most young preachers joyfully carry on
   such burdens after entering the ministry.

   Mark 1:21

   And taught (edidasken). Inchoative imperfect, began to teach as soon as
   he entered the synagogue in Capernaum on the sabbath. The synagogue in
   Capernaum afforded the best opening for the teaching of Jesus. He had
   now made Capernaum (Tell Hum) his headquarters after the rejection in
   Nazareth as explained in Lu 4:16-31 and Mt 4:13-16 . The ruins of this
   synagogue have been discovered and there is even talk of restoring the
   building since the stones are in a good state of preservation. Jesus
   both taught (didasko) and preached (kerusso) in the Jewish synagogues
   as opportunity was offered by the chief or leader of the synagogue
   (archisunagogos). The service consisted of prayer, praise, reading of
   scripture, and exposition by any rabbi or other competent person. Often
   Paul was invited to speak at such meetings. In Lu 4:20 Jesus gave back
   the roll of Isaiah to the attendant or beadle (to uperete) whose
   business it was to bring out the precious manuscript and return it to
   its place. Jesus was a preacher of over a year when he began to teach
   in the Capernaum synagogue. His reputation had preceded him (Lu 4:14 ).

   Mark 1:22

   They were astonished (exeplessonto). Pictorial imperfect as in Lu 4:32
   describing the amazement of the audience, "meaning strictly to strike a
   person out of his senses by some strong feeling, such as fear, wonder,
   or even joy" (Gould).

   And not as their scribes (ka ouch os o grammateis). Lu 4:32 has only
   "with authority" (en exousia). Mark has it "as having authority" (os
   echon exousian). He struck a note not found by the rabbi. They quoted
   other rabbis and felt their function to be expounders of the traditions
   which they made a millstone around the necks of the people. By so doing
   they set aside the word and will of God by their traditions and petty
   legalism (Mr 7:9,13 ). They were casuists and made false
   interpretations to prove their punctilious points of external etiquette
   to the utter neglect of the spiritual reality. The people noticed at
   once that here was a personality who got his power (authority) direct
   from God, not from the current scribes. "Mark omits much, and is in
   many ways a meagre Gospel, but it makes a distinctive contribution to
   the evangelic history in showing by a few realistic touches (this one
   of them) the remarkable personality of Jesus" (Bruce). See on Mt 7:29
   for the like impression made by the Sermon on the Mount where the same
   language occurs. The chief controversy in Christ's life was with these
   scribes, the professional teachers of the oral law and mainly
   Pharisees. At once the people see that Jesus stands apart from the old
   group. He made a sensation in the best sense of that word. There was a
   buzz of excitement at the new teacher that was increased by the miracle
   that followed the sermon.

   Mark 1:23

   With an unclean spirit (en pneumat akatharto). This use of en "with" is
   common in the Septuagint like the Hebrew be, but it occurs also in the
   papyri. It is the same idiom as "in Christ," "in the Lord" so common
   with Paul. In English we speak of our being in love, in drink, in his
   cups, etc. The unclean spirit was in the man and the man in the unclean
   spirit, a man in the power of the unclean spirit. Luke has "having,"
   the usual construction. See on Mt 22:43 . Unclean spirit is used as
   synonymous with

   demon (daimonion). It is the idea of estrangement from God (Zec 13:2 ).
   The whole subject of demonology is difficult, but no more so than the
   problem of the devil. Jesus distinguishes between the man and the
   unclean spirit. Usually physical or mental disease accompanied the
   possession by demons. One wonders today if the degenerates and
   confirmed criminals so common now are not under the power of demons.
   The only cure for confirmed criminals seems to be conversion (a new
   heart).

   Mark 1:24

   What have we to do with thee? (t emin ka soi?) The same idiom in Mt
   8:29 . Ethical dative. Nothing in common between the demon and Jesus.
   Note "we." The man speaks for the demon and himself, double
   personality. The recognition of Jesus by the demons may surprise us
   since the rabbis (the ecclesiastics) failed to do so. They call Jesus
   "The Holy One of God" (o agios tou theou). Hence the demon feared that
   Jesus was come to destroy him and the man in his power. In Mt 8:29 the
   demon calls Jesus "Son of God." Later the disciples will call Jesus
   "The Holy One of God" (Joh 6:69 ). The demon cried out aloud
   (anekraxen, late first aorist form, anekragen, common second aorist) so
   that all heard the strange testimony to Jesus. The man says "I know"
   (oida), correct text, some manuscripts "we know" (oidamen), including
   the demon.

   Mark 1:25

   Hold thy peace (phimothet). First aorist passive imperative of phimoo.
   "Be quiet," Moffatt translates it. But it is a more vigorous word, "Be
   muzzled" like an ox. So literally in De 25:4, 1Co 9:9; 1Ti 5:18 . It is
   common in Josephus, Lucian, and the LXX. See Mt 22:12,34 . Gould
   renders it "Shut up." "Shut your mouth" would be too colloquial.
   Vincent suggests "gagged," but that is more the idea of epistomazein in
   Tit 1:11 , to stop the mouth.

   Mark 1:26

   Tearing him (sparaxan auton). Margin,

   convulsing him like a spasm. Medical writers use the word for the
   rotating of the stomach. Lu 4:35 adds "when the demon had thrown him
   down in the midst." Mark mentions the "loud voice" (phone megale), a
   screech, in fact. It was a moment of intense excitement.

   Mark 1:27

   They questioned among themselves (sunzetein autous). By look and word.

   A new teaching (didache kaine). One surprise had followed another this
   day. The teaching was fresh (kaine), original as the dew of the morning
   on the blossoms just blown. That was a novelty in that synagogue where
   only staid and stilted rabbinical rules had been heretofore droned out.
   This new teaching charmed the people, but soon will be rated as heresy
   by the rabbis. And it was with authority (kat' exousian). It is not
   certain whether the phrase is to be taken with "new teaching," "It's
   new teaching with authority behind it," as Moffatt has it, or with the
   verb; "with authority commandeth even the unclean spirits" (ka tois
   pneumasin tois akathartois epitasse). The position is equivocal and may
   be due to the fact that "Mark gives the incoherent and excited remarks
   of the crowd in this natural form" (Swete). But the most astonishing
   thing of all is that the demons "obey him" (upakouousin auto). The
   people were accustomed to the use of magical formulae by the Jewish
   exorcists (Mt 12:27; Ac 19:13 ), but here was something utterly
   different. Simon Magus could not understand how Simon Peter could do
   his miracles without some secret trick and even offered to buy it (Ac
   8:19 ).

   Mark 1:28

   The report of him (e akoe autou). Vulgate, rumor. See Mt 14:1; 24:6 .
   They had no telephones, telegraphs, newspapers or radio, but news has a
   marvellous way of spreading by word of mouth. The fame of this new
   teacher went out "everywhere" (pantachou) throughout all Galilee.

   Mark 1:29

   The house of Simon and Andrew (ten oikian Simonos ka Andreou). Peter
   was married and both he and Andrew lived together in "Peter's house"
   (Mt 8:14 ) with Peter's wife and mother-in-law. Peter was evidently
   married before he began to follow Jesus. Later his wife accompanied him
   on his apostolic journeys (1Co 9:5 ). This incident followed
   immediately after the service in the synagogue on the sabbath. All the
   Synoptics give it. Mark heard Peter tell it as it occurred in his own
   house where Jesus made his home while in Capernaum. Each Gospel gives
   touches of its own to the story. Mark has "lay sick of a fever "
   (katekeito puressousa), lay prostrate burning with fever. Matthew puts
   it "stretched out (beblemenen) with a fever." Luke has it "holden with
   a great fever" (en sunechomene pureto megalo), a technical medical
   phrase. They all mention the instant recovery and ministry without any
   convalescence. Mark and Matthew speak of the touch of Jesus on her hand
   and Luke speaks of Jesus standing over her like a doctor. It was a
   tender scene.

   Mark 1:32

   When the sun did set (ote edusen o elios). This picturesque detail Mark
   has besides "at even" (opsias genomenes, genitive absolute, evening
   having come). Matthew has "when even was come," Luke "when the sun was
   setting." The sabbath ended at sunset and so the people were now at
   liberty to bring their sick to Jesus. The news about the casting out of
   the demon and the healing of Peter's mother-in-law had spread all over
   Capernaum. They brought them in a steady stream (imperfect tense,
   epheron). Luke (Lu 4:40 ) adds that Jesus laid his hand on every one of
   them as they passed by in grateful procession.

   Mark 1:33

   At the door (pros ten thuran). At the door of Peter's house. The whole
   city was gathered together there (ˆn episunˆgmenˆ, past perfect passive
   periphrastic indicative, double compound ep and sun). Mark alone
   mentions this vivid detail. He is seeing with Peter's eyes again. Peter
   no doubt watched the beautiful scene with pride and gratitude as Jesus
   stood in the door and healed the great crowds in the glory of that
   sunset. He loved to tell it afterwards.

   Divers diseases (poikilais nosois). See Mt 4:24 about poikilos meaning
   many-coloured, variegated. All sorts of sick folk came and were healed.

   Mark 1:34

   Devils (daimonia). Demons it should be translated always.

   Suffered not (ouk ephien). Would not allow, imperfect tense of
   continued refusal. The reason given is "because they knew him" (ot
   eideisan auton). Whether "to be Christ" (Christon eina) is genuine or
   not, that is the meaning and is a direct reference to 1:24 when in the
   synagogue the demon recognized and addressed Jesus as the Holy One of
   God. Testimony from such a source was not calculated to help the cause
   of Christ with the people. He had told the other demon to be silent.
   See on Mt 8:29 for discussion of the word demon.

   Mark 1:35

   In the morning, a great while before day (pro ennucha lian). Luke has
   only "when it was day" (genomenes emeras). The word pro in Mark means
   the last watch of the night from three to six A.M. Ennucha lian means
   in the early part of the watch while it was still a bit dark (cf. Mr
   16:2 lian pro).

   Rose up and went out (anastas exelthen). Out of the house and out of
   the city, off (apelthen, even if not genuine, possibly a conflate
   reading from 6:32,46 ). "Flight from the unexpected reality into which
   His ideal conception of His calling had brought Him" (H.J. Holtzmann).
   Gould notes that Jesus seems to retreat before his sudden popularity,
   to prayer with the Father "that he might not be ensnared by this
   popularity, or in any way induced to accept the ways of ease instead of
   duty." But Jesus also had a plan for a preaching tour of Galilee and
   "He felt He could not begin too soon. He left in the night, fearing
   opposition from the people" (Bruce). Surely many a popular preacher can
   understand this mood of Jesus when in the night he slips away to a
   solitary place for prayer. Jesus knew what it was to spend a whole
   night in prayer. He knew the blessing of prayer and the power of
   prayer.

   And there prayed (k'ake proseucheto). Imperfect tense picturing Jesus
   as praying through the early morning hours.

   Mark 1:36

   Followed after him (katedioxen auton). Hunted him out (Moffatt).
   Perfective use of the preposition kata (down to the finish). The verb
   dioko is used for the hunt or chase, pursuit. Vulgate has persecutus
   est. The personal story of Peter comes in here. "Simon's intention at
   least was good; the Master seemed to be losing precious opportunities
   and must be brought back" (Swete). Peter and those with him kept up the
   search till they found him. The message that they brought would surely
   bring Jesus back to Peter's house.

   Mark 1:38

   Into the next towns (eis tas echomenas komopoleis). It was a surprising
   decision for Jesus to leave the eager, excited throngs in Capernaum for
   the country town or village cities without walls or much importance.
   Only instance of the word in the N.T. Late Greek word. The use of
   echomenas for next is a classic use meaning clinging to, next to a
   thing. So in Lu 13:33; Ac 13:44; 20:15; Heb 6:9 . "D" here has engus
   (near).

   Mark 1:39

   Throughout all Galilee (Eis olen ten Galilaian). The first tour of
   Galilee by Jesus. We are told little about this great preaching tour.

   Mark 1:40

   Kneeling down to him (ka gonupeton). Picturesque detail omitted by some
   MSS. Lu 5:12 has "fell on his face."

   Mark 1:41

   Being moved with compassion (splanchnistheis). Only in Mark. First
   aorist passive participle.

   Mark 1:43

   Strictly charged (embrimesamenos). Only in Mark. Lu 5:14 has
   parengeilen (commanded). Mark's word occurs also in 14:5 and in Mt 9:30
   and Joh 11:38 . See on Mt 9:30 . It is a strong word for the snorting
   of a horse and expresses powerful emotion as Jesus stood here face to
   face with leprosy, itself a symbol of sin and all its train of evils.
   The command to report to the priests was in accord with the Mosaic
   regulations and the prohibition against talking about it was to allay
   excitement and to avoid needless opposition to Christ.

   Mark 1:44

   For a testimony unto them (eis marturion autois). Without the formal
   testimony of the priests the people would not receive the leper as
   officially clean.

   Mark 1:45

   Began to publish it much (erxato kerussein polla). Lu 5:15 puts it, "so
   much the more" (mallon). One of the best ways to spread a thing is to
   tell people not to tell. It was certainly so in this case. Soon Jesus
   had to avoid cities and betake himself to desert places to avoid the
   crowds and even then people kept coming to Jesus (erchonto, imperfect
   tense). Some preachers are not so disturbed by the onrush of crowds.
     __________________________________________________________________

Mark 2

   Mark 2:1

   Again into Capernaum after some days (palin eis Kapharnaoum di'
   emeron). After the first tour of Galilee when Jesus is back in the city
   which is now the headquarters for the work in Galilee. The phrase di'
   emeron means days coming in between (dia, duo, two) the departure and
   return.

   In the house (en oiko). More exactly,

   at home , in the home of Peter, now the home of Jesus. Another picture
   directly from Peter's discourse. Some of the manuscripts have here eis
   oikon, illustrating the practical identity in meaning of en and eis
   (Robertson, Grammar, pp. 591-6).

   It was noised (ekousthe). It was heard (first aorist, passive
   indicative from akouo, to hear). People spread the rumour, "He is at
   home, he is indoors."

   Mark 2:2

   So that there was no longer room for them, no, not even about the door
   (oste meket chorein mede ta pros ten thuran). Another graphic Markan
   detail seen through Peter's eyes. The double compound negative in the
   Greek intensifies the negative. This house door apparently opened into
   the street, not into a court as in the larger houses. The house was
   packed inside and there was a jam outside.

   And he spake the word unto them (ka elale autois ton logon). And he was
   speaking the word unto them, Mark's favourite descriptive imperfect
   tense (elale). Note this word laleo about the preaching of Jesus
   (originally just sounds like the chatter of birds, the prattling of
   children, but here of the most serious kind of speech. As contrasted
   with lego (to say) it is rather an onomatopoetic word with some
   emphasis on the sound and manner of speaking. The word is com- mon in
   the vernacular papyri examples of social inter-course.

   Mark 2:3

   And they come (ka erchonta). Fine illustration of Mark's vivid dramatic
   historical present preserved by Luke Lu 5:18 , but not by Mt 9:2
   (imperfect).

   Borne by four (airomenon upo tessaron). Another picturesque Markan
   detail not in the others.

   Mark 2:4

   Come nigh (prosengisa). But Westcott and Hort read prosenenka, to bring
   to, after Aleph, B, L, 33, 63 (cf. Joh 5:18 ).

   They uncovered the roof (apestegasan ten stegen). They unroofed the
   roof (note paronomasia in the Greek and cognate accusative). The only
   instance of this verb in the N.T. A rare word in late Greek, no papyrus
   example given in Moulton and Milligan Vocabulary. They climbed up a
   stairway on the outside or ladder to the flat tile roof and dug out or
   broke up (exoruxantes) the tiles (the roof). There were thus tiles (dia
   ton keramon, Lu 5:19 ) of laths and plaster and even slabs of stone
   stuck in for strength that had to be dug out. It is not clear where
   Jesus was (opou en), either downstairs, (Holtzmann) or upstairs
   (Lightfoot), or in the quadrangle (atrium or compluvium, if the house
   had one). "A composition of mortar, tar, ashes and sand is spread upon
   the roofs, and rolled hard, and grass grows in the crevices. On the
   houses of the poor in the country the grass grows more freely, and
   goats may be seen on the roofs cropping it" (Vincent).

   They let down the bed (chalos ton krabatton), historical present again,
   aorist tense in Lu 5:19 (kathekan). The verb means to lower from a
   higher place as from a boat. Probably the four men had a rope fastened
   to each corner of the pallet or poor man's bed (krabatton, Latin
   grabatus. So one of Mark's Latin words). Matthew (Mt 9:2 ) has kline,
   general term for bed. Luke has klinidion (little bed or couch). Mark's
   word is common in the papyri and is spelled also krabbatos, sometimes
   krabatos, while W, Codex Washingtonius, has it krabbaton.

   Mark 2:5

   Their faith (ten pistin auton). The faith of the four men and of the
   man himself. There is no reason for excluding his faith. They all had
   confidence in the power and willingness of Jesus to heal this desperate
   case.

   Are forgiven (aphienta, aoristic present passive, cf. punctiliar
   action, Robertson's Grammar, pp. 864ff.). So Mt 9:3 , but Lu 5:20 has
   the Doric perfect passive apheonta. The astonishing thing both to the
   paralytic and to the four friends is that Jesus forgave his sins
   instead of healing him. The sins had probably caused the paralysis.

   Mark 2:6

   Sitting there, and reasoning in their hearts (eke kathemeno ka
   dialogizomeno en tais kardiais auton). Another of Mark's pictures
   through Peter's eyes. These scribes (and Pharisees, Lu 5:21 ) were
   there to cause trouble, to pick flaws in the teaching and conduct of
   Jesus. His popularity and power had aroused their jealousy. There is no
   evidence that they spoke aloud the murmur in their hearts, "within
   themselves" (Mt 9:3 ). It was not necessary, for their looks gave them
   away and Jesus knew their thoughts (Mt 9:4 ) and perceived their
   reasoning (Lu 5:22 ).

   Instantly Jesus recognized it in his own spirit (euthus epignous o
   Iesous to pneumat autou, Mr 2:8 ). The Master at once recognizes the
   hostile atmosphere in the house. The debate (dialogizomeno) in their
   hearts was written on their faces. No sound had come, but feeling did.

   Mark 2:7

   He blasphemeth (blaspheme). This is the unspoken charge in their hearts
   which Jesus read like an open book. The correct text here has this
   verb. They justify the charge with the conviction that God alone has
   the power (dunata) to forgive sins. The word blasphemeo means injurious
   speech or slander. It was, they held, blasphemy for Jesus to assume
   this divine prerogative. Their logic was correct. The only flaw in it
   was the possibility that Jesus held a peculiar relation to God which
   justified his claim. So the two forces clash here as now on the deity
   of Christ Jesus. Knowing full well that he had exercised the
   prerogative of God in forgiving the man's sins he proceeds to justify
   his claim by healing the man.

   Mark 2:10

   That ye may know (ina eidete). The scribes could have said either of
   the alternatives in verse 9 with equal futility. Jesus could say either
   with equal effectiveness. In fact Jesus chose the harder first, the
   forgiveness which they could not see. So he now performs the miracle of
   healing which all could see, that all could know that (the Son of Man,
   Christ's favourite designation of himself, a claim to be the Messiah in
   terms that could not be easily attacked) he really had the authority
   and power (exousian) to forgive sins. He has the right and power here
   on earth to forgive sins, here and now without waiting for the day of
   judgment.

   He saith to the sick of the palsy (lege). This remarkable parenthesis
   in the middle of the sentence occurs also in Mt 9:6 and Lu 5:24 , proof
   that both Matthew and Luke followed Mark's narrative. It is
   inconceivable that all three writers should independently have injected
   the same parenthesis at the same place.

   Mark 2:12

   Before them all (emprosthen panton). Lu 5:25 follows Mark in this
   detail. He picked up (aras) his pallet and walked and went home as
   Jesus had commanded him to do (Mr 2:11 ). It was an amazing proceeding
   and made it unnecessary for Jesus to refute the scribes further on this
   occasion. The amazement (existastha, our ecstasy, as Lu 5:26 has it),
   was too general and great for words. The people could only say: "We
   never saw it on this fashion" (Houtos oudepote eidamen). Jesus had
   acted with the power of God and claimed equality with God and had made
   good his claim. They all marvelled at the

   paradoxes (paradoxa, Lu 5:26 ) of that day. For it all they glorified
   God.

   Mark 2:13

   By the seaside (para ten thalassan). A pretty picture of Jesus walking
   by the sea and a walk that Jesus loved (Mr 1:16; Mt 4:18 ). Probably
   Jesus went out from the crowd in Peter's house as soon as he could. It
   was a joy to get a whiff of fresh air by the sea. But it was not long
   till all the crowd began to come to Jesus (ercheto, imperfect) and
   Jesus was teaching them (edidasken, imperfect). It was the old story
   over again, but Jesus did not run away.

   Mark 2:14

   And as he passed by (ka paragon). Present participle active, was
   passing by. Jesus was constantly on the alert for opportunities to do
   good. An unlikely specimen was Levi (Matthew), son of Alpheus, sitting
   at the toll-gate (telonion) on the Great West Road from Damascus to the
   Mediterranean. He was a publican (telones) who collected toll for Herod
   Antipas. The Jews hated or despised these publicans and classed them
   with sinners (amartolo). The challenge of Jesus was sudden and sharp,
   but Levi (Matthew) was ready to respond at once. He had heard of Jesus
   and quickly decided. Great decisions are often made on a moment's
   notice. Levi is a fine object lesson for business men who put off
   service to Christ to carry on their business.

   Mark 2:16

   The scribes of the Pharisees (o grammateis ton Pharisaion). This is the
   correct text. Cf. "their scribes" in Lu 5:30 . Matthew gave a great
   reception (dochen, Lu 5:29 ) in his house (Mr 2:15 ). These publicans
   and sinners not simply accepted Levi's invitation, but they imitated
   his example "and were following Jesus" (ka ekolouthoun auto). It was a
   motly crew from the standpoint of these young theologues, scribes of
   the Pharisees, who were on hand, being invited to pick flaws if they
   could. It was probably in the long hall of the house where the scribes
   stood and ridiculed Jesus and the disciples, unless they stood outside,
   feeling too pious to go into the house of a publican. It was an offence
   for a Jew to eat with Gentiles as even many of the early Jewish
   Christians felt (Ac 11:3 ) and publicans and sinners were regarded like
   Gentiles (1Co 5:11 ).

   Mark 2:17

   The righteous (dikaious). Jesus for the sake of argument accepts the
   claim of the Pharisees to be righteous, though, as a matter of fact,
   they fell very far short of it. Elsewhere (Mt 23 ) Jesus shows that the
   Pharisees were extortionate and devoured widows' houses and wore a
   cloak of pride and hypocritical respectability. The words "unto
   repentance" (eis metanoian) are not genuine in Mark, but are in Lu 5:32
   . Jesus called men to new spiritual life and away from sin and so to
   repentance. But this claim stopped their mouths against what Jesus was
   doing. The well or the strong (ischuontes) are not those who need the
   physician in an epidemic.

   Mark 2:18

   John's disciples and the Pharisees were fasting (esan o matheta Ioanou
   ka o Pharisaio nesteuontes). The periphrastic imperfect, so common in
   Mark's vivid description. Probably Levi's feast happened on one of the
   weekly fast-days (second and fifth days of the week for the stricter
   Jews). So there was a clash of standpoints. The disciples of John sided
   with the Pharisees in the Jewish ceremonial ritualistic observances.
   John was still a prisoner in Machaerus. John was more of an ascetic
   than Jesus (Mt 18f.; Lu 7:33-35 ), but neither one pleased all the
   popular critics. These learners (matheta) or disciples of John had
   missed the spirit of their leader when they here lined up with the
   Pharisees against Jesus. But there was no real congeniality between the
   formalism of the Pharisees and the asceticism of John the Baptist. The
   Pharisees hated John who had denounced them as broods of vipers. Here
   the disciples of John and the disciples of the Pharisees (o matheta
   Ioanou ka o matheta ton Pharisaion) join in criticizing Jesus and his
   disciples. Later we shall see Pharisees, Sadducees, and Herodians, who
   bitterly detested each other, making com- mon cause against Jesus
   Christ. So today we find various hostile groups combining against our
   Lord and Saviour. See on Mt 9:14-17 for comments. Matthew has here
   followed Mark closely.

   Mark 2:19

   The sons of the bridechamber (o uio tou numphonos). Not merely the
   groomsmen, but the guests also, the paranpsmphs (paranumpho of the old
   Greek). Jesus here adopts the Baptist's own metaphor (Joh 3:29 ),
   changing the friend of the bridegroom (o philos tou numphiou) to sons
   of the bridechamber. Jesus identifies himself with the bridegroom of
   the O.T. (Ho 2:21 ), God in his covenant relation with Israel (Swete).
   Mourning does not suit the wedding feast. Mark, Matthew, and Luke all
   give the three parables (bridegroom, unfulled cloth, new wineskins)
   illustrating and defending the conduct of Jesus in feasting with Levi
   on a Jewish fast-day. Lu 5:36 calls these parables. Jesus here seems
   iconoclastic to the ecclesiastics and revolutionary in emphasis on the
   spiritual instead of the ritualistic and ceremonial.

   Mark 2:21

   Seweth on (epirapte). Here only in the N.T. or elsewhere, though the
   uncompounded verb rapto (to sew) is common enough,

   sews upon: in Mt 9:16 and Lu 5:37 use epiballe, put upon or clap upon.

   Mark 2:22

   But new wine into fresh wineskins (alla oinon neon eis askous kainous).
   Westcott and Hort bracket this clause as a Western non-interpolation
   though omitted only in D and some old Latin MSS. It is genuine in Lu
   5:38 and may be so here.

   Mark 2:23

   Through the cornfields (dia ton sporimon). See on Mt 12:1 . So Matt.
   and Lu 6:1 . But Mark uses paraporeuestha, to go along beside, unless
   diaporeuestha (BCD) is accepted. Perhaps now on the edge, now within
   the grain. Mark uses also odon poiein, to

   make a way like the Latin iter facere, as if through the standing
   grain,

   plucking the ears (tillontes tous stachuas). Work of preparing food the
   rabbis called it. The margin of the Revised Version has it correctly:
   They began to make their way plucking the ears of corn (grain, wheat or
   barley, we should say). See on Mt 12:1-8 for discussion of this
   passage, parallel also in Lu 6:15 .

   Mark 2:26

   The house of God (ton oikon tou theou). The tent or tabernacle at Nob,
   not the temple in Jerusalem built by Solomon.

   When Abiathar was high priest (ep Abiathar archiereos). Neat Greek
   idiom, in the time of Abiathar as high priest. There was confusion in
   the Massoretic text and in the LXX about the difference between
   Ahimelech (Abimelech) and Abiathar (2Sa 8:17 ), Ahimelech's son and
   successor (1Sa 21:2; 22:20 ). Apparently Ahimelech, not Abiathar was
   high priest at this time. It is possible that both father and son bore
   both names (1Sa 22:20; 2Sa 8:17; 1Ch 18:16 ), Abiathar mentioned though
   both involved. Ep may so mean in the passage about Abiathar. Or we may
   leave it unexplained. They had the most elaborate rules for the
   preparation of the shewbread (tous artous tes protheseos), the loaves
   of presentation, the loaves of the face or presence of God. It was
   renewed on the commencement of the sabbath and the old bread deposited
   on the golden table in the porch of the Sanctuary. This old bread was
   eaten by the priests as they came and went. This is what David ate.

   Mark 2:27

   For man (dia ton anthropon). Mark alone has this profound saying which
   subordinates the sabbath to man's real welfare (mankind, observe,
   generic article with anthropos, class from class). Man was not made for
   the sabbath as the rabbis seemed to think with all their petty rules
   about eating an egg laid on the sabbath or looking in the glass, et
   cetera. See 2Macc. 5:19 and Mechilta on Ex 31:13 : "The sabbath is
   delivered unto you and ye are not delivered unto the sabbath."
   Christianity has had to fight this same battle about institutionalism.
   The church itself is for man, not man for the church.

   Mark 2:28

   Even of the sabbath (ka tou sabbatou). Mark, Matthew (Mt 12:8 ), and
   Luke (Lu 6:5 ) all give this as a climax in the five reasons given by
   Christ on the occasion for the conduct of the disciples, but Mark has
   the little word "even" (ka) not in the others, showing that Jesus knew
   that he was making a great claim as the Son of Man, the Representative
   Man, the Messiah looked at from his human interest, to lordship
   (kurios) even of the sabbath. He was not the slave of the sabbath, but
   the master of it. "Even of the sabbath, so invaluable in your eyes.
   Lord, not to abolish, but to interpret and keep in its own place, and
   give it a new name" (Bruce).
     __________________________________________________________________

Mark 3

   Mark 3:1

   Had his hand withered (exerammenen echon ten cheira). He had his ( the
   in the Greek, common idiom with article as possessive) hand (right
   hand, Lu 6:6 ) in a withered state, perfect passive participle
   (adjective xeran in Matthew and Luke), showing that it was not
   congenital, but the result of injury by accident or disease. Bengel:
   Non ex utero, sed morbo aut vulnere.

   Mark 3:2

   They watched (pareteroun). Imperfect tense, were watching on the side
   (or sly). Luke uses the middle voice, pareterounto, to accent their
   personal interest in the proceedings. It was the sabbath day and in the
   synagogue and they were there ready to catch him in the act if he
   should dare to violate their rules as he had done in the wheat fields
   on the previous sabbath. Probably the same Pharisees are present now as
   then.

   That they might accuse him (ina kategoresosin autou). So Mt 12:10 .
   Luke has it "that they might find how to accuse him" (ina eurosin
   kategorein autou). They were determined to accuse him. The sabbath
   controversy offered the best opening. So here they are ready for
   business.

   Mark 3:3

   Stand forth (egeire eis to meson). Step into the middle of the room
   where all can see. It was a bold defiance of the Christ's spying
   enemies. Wycliff rightly puts it:

   They aspieden him . They played the spy on Jesus. One can see the
   commotion among the long-bearded hypocrites at this daring act of
   Jesus.

   Mark 3:4

   But they held their peace (o de esiopon). Imperfect tense. In sullen
   silence and helplessness before the merciless questions of Jesus as the
   poor man stood there before them all. Jesus by his pitiless
   alternatives between doing good (agathopoieo, late Greek word in LXX
   and N.T.) and doing evil (kakopoieo, ancient Greek word), to this man,
   for instance,

   to save a life or to kill (psuchen sosa e apokteina), as in this case.
   It was a terrible exposure.

   Mark 3:5

   When he had looked round on them with anger (periblepsamenos autous
   met' orges). Mark has a good deal to say about the looks of Jesus with
   this word (3:5,34; 5:37; 9:8; 10:23; 11:11 ) as here. So Luke only
   once, Lu 6:10 . The eyes of Jesus swept the room all round and each
   rabbinical hypocrite felt the cut of that condemnatory glance. This
   indignant anger was not inconsistent with the love and pity of Jesus.
   Murder was in their hearts and Jesus knew it. Anger against wrong as
   wrong is a sign of moral health (Gould).

   Being grieved at the hardness of their hearts (sunlupoumenos ep te
   porose tes kardias auton). Mark alone gives this point. The anger was
   tempered by grief (Swete). Jesus is the Man of Sorrows and this present
   participle brings out the continuous state of grief whereas the
   momentary angry look is expressed by the aorist participle above. Their
   own heart or attitude was in a state of moral ossification (porosis)
   like hardened hands or feet. Poros was used of a kind of marble and
   then of the callus on fractured bones. "They were hardened by previous
   conceptions against this new truth" (Gould). See also on Mt 12:9-14 .

   Mark 3:6

   And straightway with the Herodians took council (euthus meta ton
   Heroidianon). The Pharisees could stand no more. So out they stalked at
   once in a rage of madness (Lu 6:11 ) and outside of the synagogue took
   counsel (sumboulion epoiesan) or gave counsel (sumboulion edidoun, as
   some MSS. have it, imperfect tense, offered counsel as their solution
   of the problem) with their bitter enemies, the Herodians, on the
   sabbath day still "how they might destroy him" (opos auton apolesosin),
   a striking illustration of the alternatives of Jesus a few moments
   before, "to save life or to kill." This is the first mention of the
   Herodians or adherents of Herod Antipas and the Herod family rather
   than the Romans. The Pharisees would welcome the help of their rivals
   to destroy Jesus. In the presence of Jesus they unite their forces as
   in Mr 8:15; 12:13; Mt 22:16 .

   Mark 3:7

   Withdrew to the sea (anechoresen eis ten thalassan). Evidently Jesus
   knew of the plot to kill him, "perceiving it" (Mt 12:15 ). "He and His
   would be safer by the open beach" (Swete). He has the disciples with
   him. Vincent notes that on eleven occasions Mark mentions the
   withdrawals of Jesus to escape his enemies, for prayer, for rest, for
   private conference with his disciples (1:12; 3:7; 6:31,46; 7:24,31;
   9:2; 10:1; 14:34 ). But, as often, a great multitude (polu plethos)
   from Galilee followed him.

   Mark 3:8

   Hearing what great things he did (akouontes osa poie). Masculine plural
   present participle, though plethos is neuter singular (construction
   according to sense in both number and gender). This crowd by the sea
   came from Galilee, Judea, Jerusalem, Idumea, beyond Jordan (Decapolis
   and Perea), Tyre and Sidon, Phoenicia, North, South, East, and
   Northwest, even from Idumea (mentioned here alone in the N.T.) won by
   John Hyrcanus to Palestine. "In our Lord's time Idumea was practically
   a part of Judea with a Jewish circumcised population" (George Adam
   Smith). Many of these were probably Gentiles (Phoenicia and Decapolis)
   and may have known only the Greek language. The fame of Jesus had
   spread through all the regions round about. There was a jam as the
   crowds came to Jesus by the Sea of Galilee.

   Mark 3:9

   That a little boat should wait on him (ina ploiarion proskartere auto).
   The boat was to keep close (note present tense subjunctive of
   proskartereo) to the shore in constant readiness and move as Jesus did.
   Whether he needed it or not is not told, but it was there at hand.

   Lest they should throng him (ina me thlibosin auton). Press or crush
   him. Jesus stayed with the crowds for they needed him. Present
   subjunctive again.

   Mark 3:10

   Pressed upon him (epipiptein auto). Were falling upon him to such an
   extent that it was dangerous. They were not hostile, but simply
   intensely eager, each to have his own case attended to by Jesus.

   That they might touch him (ina autou apsonta). If only that much. They
   hoped for a cure by contact with Christ. Aorist subjunctive. It was a
   really pathetic scene and a tremendous strain on Jesus.

   As many as had plagues (oso eichon mastigas). Strokes or scourges,
   terms used by us today as a paralytic stroke, the influenza scourge.
   Our word plague is from plege (Latin plaga), from plegnum, to strike a
   blow. Common in ancient Greek in this sense. See Mr 5:29,34; Lu 7:21
   for the same use of mastiges and also 2Macc. 9:11.

   Mark 3:11

   Whensoever they beheld him (otan auton etheoroun). Imperfect indicative
   with otan of repeated action. They kept falling down before him
   (prosepipton) and crying, (ekrazon) and he kept charging or rebuking
   (epitima) them, all imperfects. The unclean spirits (demons) recognize
   Jesus as the Son of God, as before. Jesus charged them not to make him
   known as he had also done before. He did not wish this testimony. It
   was a most exciting ordeal and is given only by Mark. Note non-final
   use of ina.

   Mark 3:13

   He goeth up into the mountain (anabaine eis to oros). So Matthew (Mt
   5:1 ) and Luke (Lu 6:12 ), "to pray" Luke adds. Historical present so
   common in Mark's vivid narrative. Neither Gospel gives the name of the
   mountain, assuming it as well known, probably not far from the lake.

   Whom he himself would (ous ethelen autos). Emphatic use of autos
   (himself) at end of sentence. Whether by personal imitation or through
   the disciples Jesus invites or calls to himself (proskaleita,
   historical middle present indicative) a select number out of the vast
   crowds by the sea, those whom he really wished to be with him.

   They went off to him (apelthon pros auton). Luke states that Jesus
   "continued all night in prayer, to God." It was a crisis in the
   ministry of Christ. This select group up in the hills probably
   respected the long agony of Jesus though they did not comprehend his
   motive. They formed a sort of spiritual body-guard around the Master
   during his night vigil in the mountain.

   Mark 3:14

   He appointed twelve (epoiesen dodeka). This was a second selection out
   of those invited to the hills and after the night of prayer and after
   day came (Lu 6:13 ). Why he chose twelve we are not told, probably
   because there were twelve tribes in Israel. It was a good round number
   at any rate. They were to be princes in the new Israel (cf. Mt 19:28;
   Lu 22:30; Re 21:14,15 ). Luke (Lu 6:13-16 ) also gives the list of the
   twelve at this point while Matthew (Mt 10:1-4 ) postpones giving the
   names till they are sent out in Galilee. There is a fourth list in Ac
   1:13 . See discussion of the names of the apostles on Mt 10:1-4 and pp.
   271-3 of my Harmony of the Gospels for Students of the Life of Christ.
   The three groups of four begin alike (Simon, Philip, James). There are
   some difficulties.

   Whom he also named apostles (ous ka apostolous onomasen). Margin of
   Revised Version, the text of Westcott and Hort after Aleph, B, C, etc.
   Genuine in Lu 6:13 and probably so here. The meaning is that Jesus
   himself gave the name apostle or missionary (apostello, to send) to
   this group of twelve. The word is applied in the New Testament to
   others besides as delegates or messengers of churches (2Co 8:23; Php
   2:25 ), and messenger (Joh 13:16 ). It is applied also to Paul on a par
   with the twelve (Ga 1:1,11f. , etc.) and also to Barnabas (Ac 14:14 ),
   and perhaps also to Timothy and Silas (1Ti 2:6f. ). Two purposes of
   Jesus are mentioned by Mark in the choice of these twelve,

   that they might be with him (ina osin met' autou),

   and that he might send them forth (ka ina apostelle autous). They were
   not ready to be sent forth till they had been with Jesus for some time.
   This is one of the chief tasks of Christ to train this group of men.
   See Bruce's The Training of the Twelve. The very word apostolos is from
   apostello. There were two purposes in sending them forth expressed by
   two infinitives, one to preach (kerussein, from kerux, herald), the
   other to have power to cast out demons (echein exousian ekballein ta
   daimonia). This double ministry of preaching and healing was to mark
   their work. The two things are, however, different, and one does not
   necessarily involve the other.

   Mark 3:16

   Simon he surnamed Peter (epetheken onoma to Simon Petron). The Greek
   idiom seems awkward, but it is not. Peter is in apposition with name or
   onoma (accusative). This surname Jesus gave in addition (epetheken) to
   Simon (dative case). Here then is a direct reference to what is told in
   Joh 1:42 when Jesus met Simon for the first time. Mark here reflects
   Peter's own words. Luke (Lu 6:14 ) simply says "Whom he also surnamed
   Peter." See Mt 16:18 for the full explanation of the name Peter, a
   Rock, Cephas.

   Mark 3:17

   Boanerges, which is Sons of thunder (Boanerges o estin uio brontes).
   This Hebrew nickname is given only by Mark and the reason for it is not
   clear. It may refer to the fiery temperament revealed in Lu 9:34 when
   James and John wanted to call down fire on the Samaritan villages that
   were unfriendly to them. The word literally means

   sons of tumult, sons of thunder in Syriac. No other epithets are given
   by Mark save descriptions to distinguish as Simon the Cananaean (or
   Zealot) and Judas Iscariot, who also betrayed him (verse 19). Andrew,
   (from aner, a man) and Philip (Philippos, fond of horses) are both
   Greek names. Bartholomew, son of Tolmai, is the Nathanael of John's
   Gospel (Joh 21:2 ). He probably had both names. Matthew is a Hebrew
   name meaning gift of God (Maththaios). Thomas is Hebrew and means Twin
   (Didymus, Joh 11:16 ). There are two uses of the name of James
   (Iachobos, Jacob). Thaddeus is another name for Lebbaeus.

   Mark 3:19

   He cometh into a house (ercheta eis oikon). Historical present again
   and no article with noun. He comes home from the mountain, probably the
   house of Simon as in 1:29. Mark passes by the Sermon on the Mount given
   by Matthew and Luke on the mountain (plateau on the mountain in Luke).
   We have to allow a reasonable interval for Mark's narrative. Mark's
   Gospel is full of action and does not undertake to tell all that Jesus
   did and said.

   Mark 3:20

   So that they could not so much as eat bread (oste me dunastha autous
   mede arton phagein). Note infinitive with oste. Apparently Jesus and
   the disciples indoors with the great crowd in the house and at the door
   as in 1:32; 2:2 to which Mark refers by "again." The jam was so great
   that they could not rest, could not eat, and apparently Jesus could not
   even teach. The crowd reassembled at once on Christ's return from the
   mountain.

   Mark 3:21

   His friends (o par' autou). The phrase means literally "those from the
   side of him (Jesus)." It could mean another circle of disciples who had
   just arrived and who knew of the crowds and strain of the Galilean
   ministry who now come at this special juncture. But the idiom most
   likely means the kinspeople or family of Jesus as is common in the LXX.
   The fact that in verse 31 "his mother and his brothers" are expressly
   mentioned would indicate that they are "the friends" alluded to in
   verse 21. It is a mournful spectacle to think of the mother and
   brothers saying,

   He is beside himself (exeste). Second aorist active indicative
   intransitive. The same charge was brought against Paul (Ac 26:24; 2Co
   5:13 ). We say that one is out of his head. Certainly Mary did not
   believe that Jesus was in the power of Beelzebub as the rabbis said
   already. The scribes from Jerusalem are trying to discount the power
   and prestige of Jesus ( 3:22). See on Mt 9:32-34; 10:25; 12:24 for
   Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought
   and wished to take him home out of the excitement and strain that he
   might get rest and proper food. See my The Mother of Jesus: Her
   Problems and Her Glory. The brothers did not as yet believe the
   pretensions and claims of Jesus (Joh 7:5 ). Herod Antipas will later
   consider Jesus as John the Baptist redivivus, the scribes treat him as
   under demonic possession, even the family and friends fear a disordered
   mind as a result of overstrain. It was a crucial moment for Jesus. His
   family or friends came to take him home, to lay hold of him (kratesa),
   forcibly if need be.

   Mark 3:23

   In parables (en parabolais). In crisp pungent thrusts that exposed the
   inconsistencies of the scribes and Pharisees. See on Mt 13 for
   discussion of the word

   parable (parabole, placing beside for comparison). These short
   parabolic quips concern Satan's casting out (ekballe, the very word
   used of casting out demons) Satan (rhetorical question), a kingdom
   divided (meristhe, for a mere portion) against itself, a house divided
   (meristhe) against itself, two conditions of the third class
   undetermined, but with prospect of determination.

   Mark 3:27

   Spoil (diarpasa). Plunder, compound verb, thoroughly ransack. Picture
   of Satan plundering the demons, the very tools (skeue) by which he
   carried on his business. A reductio ad absurdum. Jesus is the conqueror
   of Satan, not in league with him.

   Mark 3:29

   Guilty of an eternal sin (enochos estin aioniou amartematos). The
   genitive of the penalty occurs here with enochos. In saying that Jesus
   had an unclean spirit (verse 30) they had attributed to the devil the
   work of the Holy Spirit. This is the unpardonable sin and it can be
   committed today by men who call the work of Christ the work of the
   devil, Nietzsche may be cited as an instance in point. Those who hope
   for a second probation hereafter may ponder carefully how a soul that
   eternally sins in such an environment can ever repent. That is eternal
   punishment. The text here is amartematos (sin), not kriseos (judgment),
   as the Textus Receptus has it.

   Mark 3:31

   Standing without (exo stekontes). A late present from the perfect
   esteka. Pathetic picture of the mother and brothers standing on the
   outside of the house thinking that Jesus inside is beside himself and
   wanting to take him home. They were crowded out.

   They sent unto him, calling him (apesteilan pros auton kalountes
   auton). They were unwilling to disclose their errand to take him home
   (Swete) and so get the crowd to pass word unto Jesus on the inside,
   "calling him" through others. Some of the MSS. add "sisters" to mother
   and brothers as seeking Jesus.

   Mark 3:32

   Was sitting about him (ekatheto per auton). They sat in a circle
   (kuklo) around Jesus with the disciples forming a sort of inner circle.

   Mark 3:34

   Looking round on them (periblepsamenos). Another of Mark's life-like
   touches. Jesus calls those who do the will of God his mother, brothers,
   and sisters. This does not prove that the sisters were actually there.
   The brothers were hostile and that gives point to the tragic words of
   Jesus. One's heart goes out to Mary who has to go back home without
   even seeing her wondrous Son. What did it all mean to her at this hour?
     __________________________________________________________________

Mark 4

   Mark 4:1

   Sat in the sea (kathestha en te thalasse). In the boat, of course,
   which was in the sea. He first sat by the beach (Mt 13:1 ) and then a
   very great multitude (ochlos pleistos) made him enter a boat in which
   he sat and taught. It was a common experience now to teach the crowds
   on the beach (2:1,13; 3:7-9 ).

   There is gathered (sunageta). Graphic pictorial present again. See the
   crowds pressing Jesus into the sea.

   Mark 4:2

   He taught them (edidasken autous). Imperfect tense describing it as
   going on.

   In parables (en parabolais). As in 3:23, only here more extended
   parables. See on Mt 13 for discussion concerning Christ's use of
   parables. Eight are given there, one (the Lamp both in Mr 4:21 and Lu
   8:16 (both Sower and the Lamp in Luke), one alone in Mr 4:26-29 (seed
   growing of itself) not in Matthew or Luke, ten on this occasion. Only
   four are mentioned in Mr 4:1-34 (The Sower, the Lamp, the Seed Growing
   of Itself, the Mustard Seed). But Mark adds ( 4:34) "without a parable
   spake he not unto them," clearly meaning that Jesus spoke many others
   on this occasion and Matt. after mentioning eight (Mt 13:34 ) makes the
   same statement. Manifestly, therefore, Jesus spoke many parables on
   this day and all theories of exegesis or dispensations on the basis of
   the number of these kingdom parables are quite beside the mark. In
   beginning Jesus said:

   Hearken (Akouete). It is significant that even Jesus had to ask people
   to listen when he spoke. See also verse 9.

   Mark 4:7

   Choked (sunepnixan). Pnigo means to strangle, throttle. Mark has the
   compounded form with sun-, squeezed together. Mt 13:7 has apepnixan,

   choked off .

   Yielded no fruit (karpon ouk edokan). In Mark alone. Barren in results.

   Mark 4:8

   Growing up and increasing (anabainonta ka auxanomena). In Mark alone. A
   vivid detail enlarging on the continued growth implied in the imperfect
   "yielded fruit" (edidou karpon). It kept on yielding as it grew. Fruit
   is what matters.

   Mark 4:10

   When he was alone (ote egeneto kata monas). Only in Mark. Vivid
   recollection of Peter. Mark has also "they that were about him with the
   twelve" (o per auton sun tois dodeka), Matthew and Luke simply "the
   disciples." They did not want the multitude to see that they did not
   understand the teaching of Jesus.

   Mark 4:11

   Unto you is given the mystery of the kingdom of God (Humin to musterion
   dedota tes basileias tou theou). See on Mt 13:11 for word musterion.
   Here (Mr 4:11; Mt 13:11; Lu 8:10 ) alone in the Gospels, but in Paul 21
   times and in the Revelation 4 times. It is frequent in Daniel and O.T.
   Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke
   add the word

   to know (gnona), but Mark's presentation covers a wider range than
   growing knowledge, the permanent possession of the mystery even before
   they understand it. The secret is no longer hidden from the initiated.
   Discipleship means initiation into the secret of God's kingdom and it
   will come gradually to these men.

   But unto them that are without (ekeinois de tois exo). Peculiar to
   Mark, those outside our circle, the uninitiated, the hostile group like
   the scribes and Pharisees, who were charging Jesus with being in league
   with Beelzebub. Lu 8:10 has "to the rest" (tois loipois), Mt 13:11
   simply "to them" (ekeinois). Without the key the parables are hard to
   understand, for parables veil the truth of the kingdom being stated in
   terms of another realm. Without a spiritual truth and insight they are
   unintelligible and are often today perverted. The parables are thus a
   condemnation on the wilfully blind and hostile, while a guide and
   blessing to the enlightened.

   That (ina). Mark has the construction of the Hebrew "lest" of Isa 6:9f
   . with the subjunctive and so Lu 8:10 , while Mt 13:13 uses causal ot
   with the indicative following the LXX. See on Mt 13:13 for the
   so-called causal use of ina. Gould on Mr 4:12 has an intelligent
   discussion of the differences between Matthew and Mark and Luke. He
   argues that Mark here probably "preserves the original form of Jesus'
   saying." God ironically commands Isaiah to harden the hearts of the
   people. If the notion of purpose is preserved in the use of ina in Mark
   and Luke, there is probably some irony also in the sad words of Jesus.
   If ina is given the causative use of ot in Matthew, the difficulty
   disappears. What is certain is that the use of parables on this
   occasion was a penalty for judicial blindness on those who will not
   see.

   Mark 4:12

   Lest haply they should turn again, and it should be forgiven them
   (mepote epistrepsosin ka aphethe autois). Luke does not have these
   difficult words that seem in Isaiah to have an ironical turn, though Mt
   13:15 does retain them even after using ot for the first part of the
   quotation. There is no way to make mepote in Mr 4:12 and Mt 13:15 have
   a causal sense. It is the purpose of condemnation for wilful blindness
   and rejection such as suits the Pharisees after their blasphemous
   accusation against Jesus. Bengel says: iam ante non videbant, nunc
   accedit iudicium divinum. Jesus is pronouncing their doom in the
   language of Isaiah. It sounds like the dirge of the damned.

   Mark 4:13

   Know ye not this parable? (ouk oidate ten parabolen tauten;). They had
   asked Jesus his reasons for using parables. This question implies
   surprise at their dulness though initiated into the secret of God's
   Kingdom. Incapacity to comprehend this parable of the sower raises
   doubt about all the others on this day and at all times.

   Mark 4:14

   The sower soweth the word (o speiron ton logon speire). Not put thus
   clearly and simply in Mt 13:19 or Lu 8:11 .

   Mark 4:15

   Where the word is sown (opou speireta o logos). Explanatory detail only
   in Mark.

   Satan (Satanas) where Mt 13:19 has

   the evil one (o poneros) and Lu 8:12 the devil (o diabolos).

   Sown in them (esparmenon eis autous). Within them, not just among them,
   "in his heart" (Matt.).

   Mark 4:19

   The lusts of other things (a per ta loipa epithumia). All the passions
   or longings, sensual, worldly, "pleasures of this life" (edonon tou
   biou) as Luke has it (Lu 8:14 ), the world of sense drowning the world
   of spirit. The word epithumia is not evil in itself. One can yearn
   (this word) for what is high and holy (Lu 22:15; Php 1:23 ).

   Mark 4:20

   Bear fruit (karpophorousin). Same word in Mt 13:23 and Lu 8:15 . Mark
   gives the order from thirty, sixty, to a hundred, while Mt 13:23 has it
   reversed.

   Mark 4:21

   Not to be put on the stand? (ouch ina ep ten luchnian tethei;). First
   aorist passive subjunctive of tithem with ina (purpose). The lamp in
   the one-room house was a familiar object along with the bushel, the
   bed, the lampstand. Note article with each. Met in the Greek expects
   the answer no. It is a curious instance of early textual corruption
   that both Aleph and B, the two oldest and best documents, have upo ten
   luchnian (under the lampstand) instead of ep ten luchnian, making
   shipwreck of the sense. Westcott and Hort actually put it in the margin
   but that is sheer slavery to Aleph and B. Some of the crisp sayings
   were repeated by Jesus on other occasions as shown in Matthew and Luke.
   To put the lamp under the bushel (modion) would put it out besides
   giving no light. So as to the bed or table-couch (klinen) if it was
   raised above the floor and liable to be set on fire.

   Mark 4:22

   Save that it should be manifested (ean me ina phanerothe). Note ean me
   and ina. Lu 8:17 has it

   that shall not be made manifest (o ou phaneron geneseta). Here in Mark
   it is stated that the temporary concealment is for final manifestation
   and a means to that end. Those who are charged with the secret at this
   time are given the set responsibility of proclaiming it on the
   housetops after Ascension (Swete). The hidden (krupton) and the

   secret (apokruphon) are to be revealed in due time.

   Mark 4:23

   Repeats verse 9 with conditional form instead of a relative clause.
   Perhaps some inattention was noted.

   Mark 4:24

   What ye hear (t akouete). Lu 8:18 has it "how ye hear" (pos akouete) .
   Both are important. Some things should not be heard at all for they
   besmirch the mind and heart. What is worth hearing should be heard
   rightly and heeded.

   With what measure (en o metro). See already in the Sermon on the Mount
   (Mt 7:2; Lu 6:38 ).

   Mark 4:25

   Even that which he hath (ka o eche). Lu 8:18 has

   even that which he thinketh that he hath or seemeth to have (ka o doke
   echein). It is possible that eche here has the notion of acquiring. The
   man who does not acquire soon loses what he thinks that he has. This is
   one of the paradoxes of Jesus that repay thought and practice.

   Mark 4:26

   As if a man should cast (os anthropos bale). Note os with the aorist
   subjunctive without an. It is a supposable case and so the subjunctive
   and the aorist tense because a single instance. Blass considers this
   idiom "quite impossible," but it is the true text here and makes good
   sense (Robertson, Grammar, p. 968). The more common idiom would have
   been os ean (or an).

   Mark 4:27

   Should sleep and rise (katheude ka egeireta). Present subjunctive for
   continued action. So also

   spring up and grow (blasta ka mekuneta) two late verbs. The process of
   growth goes on all night and all day (nukta ka emeran, accusative of
   time).

   He knoweth not how (os ouk oiden autos). Note position of os
   (beginning) and autos (end) of clause:

   How knows not he . The mystery of growth still puzzles farmers and
   scientists of today with all our modern knowledge. But nature's secret
   processes do not fail to operate because we are ignorant. This secret
   and mysterious growth of the kingdom in the heart and life is the point
   of this beautiful parable given only by Mark. "When man has done his
   part, the actual process of growth is beyond his reach or
   comprehension" (Swete).

   Mark 4:28

   Of herself (automate). Automatically, we say. The secret of growth is
   in the seed, not in the soil nor in the weather nor in the cultivating.
   These all help, but the seed spontaneously works according to its own
   nature. The word automate is from autos (self) and memaa desire eagerly
   from obsolete mao. Common word in all Greek history. Only one other
   example in N.T., in Ac 12:10 when the city gate opens to Peter of its
   own accord. "The mind is adapted to the truth, as the eye to the light"
   (Gould). So we sow the seed, God's kingdom truth, and the soil (the
   soul) is ready for the seed. The Holy Spirit works on the heart and
   uses the seed sown and makes it germinate and grow, "first the blade,
   then the ear, then the full corn in the ear" (proton chorton, eiten
   stachun, eiten plere siton en to stachu). This is the law and order of
   nature and also of grace in the kingdom of God. Hence it is worth while
   to preach and teach. "This single fact creates the confidence shown by
   Jesus in the ultimate establishment of his kingdom in spite of the
   obstacles which obstruct its progress" (Gould).

   Mark 4:29

   Is ripe (parado, second aorist subjunctive with otan). Whenever the
   fruit yields itself or permits.

   Putteth forth (apostelle). Sends forth the sickle. The word for apostle
   comes from this verb. See Joh 4:38 : "I sent you forth to reap" (ego
   apesteila umas therizein). Sickle (drepanon) here by metonymy stands
   for the reapers who use it when the harvest stands ready for it
   (paresteken, stands by the side, present perfect indicative).

   Mark 4:30

   How shall we liken? (Pos omoiosomen?) Deliberative first aorist
   subjunctive. This question alone in Mark. So with the other question:

   In what parable shall we set it forth? (en tin auten parabole thomen;).
   Deliberative second aorist subjunctive. The graphic question draws the
   interest of the hearers (we) by fine tact. Lu 13:18f. retains the
   double question which Mt 13:31f. does not have, though he has it in a
   very different context, probably an illustration of Christ's favourite
   sayings often repeated to different audiences as is true of all
   teachers and preachers.

   Mark 4:31

   When it is sown (otan spare). Second aorist passive subjunctive of
   speiro. Alone in Mark and repeated in verse 32.

   Less than all the seeds (mikroteron panton ton spermaton). Comparative
   adjective with the ablative case after it. Hyperbole, of course, but
   clearly meaning that from a very small seed a large plant grows, the
   gradual pervasive expansive power of the kingdom of God.

   Mark 4:32

   Groweth up (anabaine). Mt 13:32 When it is grown (otan auxethe).

   Under the shadow thereof (upo ten skian autou). A different picture
   from Matthew's

   in the branches thereof (en tois kladois autou). But both use
   kataskenoin, to tent or camp down, make nests in the branches in the
   shade or hop on the ground under the shade just like a covey of birds.
   In Mt 8:20 the birds have nests (kataskenoseis). The use of the mustard
   seed for smallness seems to have been proverbial and Jesus employs it
   elsewhere (Mt 17:20; Lu 17:6 ).

   Mark 4:33

   As they were able to hear it (kathos edunanto akouein). Only in Mark.
   Imperfect indicative. See Joh 16:12 for ou dunasthe bastazein, not able
   to bear. Jesus used parables now largely, but there was a limit even to
   the use of them to these men. He gave them the mystery of the kingdom
   in this veiled parabolic form which was the only feasible form at this
   stage. But even so they did not understand what they heard.

   Mark 4:34

   But privately to his disciples he expounded all things (kat' idian de
   tois idiois mathetais epeluen panta). To his own (idiois) disciples in
   private, in distinction from the mass of the people Jesus was in the
   habit (imperfect tense, epeluen) of

   disclosing , revealing, all things (panta) in plain language without
   the parabolic form used before the crowds. This verb epiluo occurs in
   the N.T. only here and in Ac 19:39 where the town-clerk of Ephesus says
   of the troubles by the mob: "It shall be settled in the regular
   assembly" (en te ennomo ekklesia epilutheseta). First future passive
   indicative from epiluo. The word means to give additional (ep)
   loosening (luo), so to explain, to make plainer, clearer, even to the
   point of revelation. This last is the idea of the substantive in 2
   Peter 1:20 where even the Revised Version has it: "No prophecy of
   scripture is of private interpretation" (pasa propheteia graphes idias
   epiluseos ou gineta). Here the use of gineta (comes) with the ablative
   case (epiluseos) and the explanation given in verse 2 Peter 1:21 shows
   plainly that disclosure or revelation to the prophet is what is meant,
   not interpretation of what the prophet said. The prophetic impulse and
   message came from God through the Holy Spirit. In private the further
   disclosures of Jesus amounted to fresh revelations concerning the
   mysteries of the kingdom of God.

   Mark 4:35

   When even was come (opsias genomenes). Genitive absolute. It had been a
   busy day. The blasphemous accusation, the visit of the mother and
   brothers and possibly sisters, to take him home, leaving the crowded
   house for the sea, the first parables by the sea, then more in the
   house, and now out of the house and over the sea.

   Let us go over unto the other side (dielthomen eis to peran). Hortatory
   (volitive) subjunctive, second aorist active tense. They were on the
   western side and a row over to the eastern shore in the evening would
   be a delightful change and refreshing to the weary Christ. It was the
   only way to escape the crowds.

   Mark 4:36

   Even as he was (os en). Vulgate, ita ut erat. Bengel says: sine
   apparatu. That is, they take Jesus along (paralambanousin) without
   previous preparation.

   Other boats (alla ploia). This detail also is given only by Mark. Some
   people had got into boats to get close to Jesus. There was a crowd even
   on the lake.

   Mark 4:37

   There ariseth a great storm of wind (gineta lailaps megale anemou).
   Mark's vivid historical present again. Mt 8:24 has egeneto (arose) and
   Lu 8:23 katebe (came down). Luke has also lailaps, but Matthew seismos
   (tempest), a violent upheaval like an earthquake. Lailaps is an old
   word for these cyclonic gusts or storms. Luke's "came down" shows that
   the storm fell suddenly from Mount Hermon down into the Jordan Valley
   and smote the Sea of Galilee violently at its depth of 682 feet below
   the Mediterranean Sea. The hot air at this depth draws the storm down
   with sudden power. These sudden storms continue to this day on the Sea
   of Galilee. The word occurs in the LXX of the whirlwind out of which
   God answered Job (Job 38:1 ) and in Jon 1:4 .

   The waves beat into the boat (ta kumata epeballen eis to ploion).
   Imperfect tense (were beating) vividly picturing the rolling over the
   sides of the boat "so that the boat was covered with the waves" (Mt
   8:24 ). Mark has it: "insomuch that the boat was now filling" (oste ede
   gemizestha to ploion). Graphic description of the plight of the
   disciples.

   Mark 4:38

   Asleep on the cushion (ep to proskephalaion katheudon). Mark also
   mentions the cushion or bolster and the stern of the boat (en te
   prumne). Mt 8:24 notes that Jesus was sleeping (ekatheuden), Luke that

   he fell asleep (aphupnosen, ingressive aorist indicative). He was worn
   out from the toil of this day.

   They awake him (egeirousin auton). So Mark's graphic present. Matthew
   and Luke both have "awoke him." Mark has also what the others do not:
   "Carest thou not?" (ou mele soi;). It was a rebuke to Jesus for
   sleeping in such a storm. We are perishing (apollumetha, linear present
   middle). Precisely this same form also in Mt 8:25 and Lu 8:24 .

   Mark 4:39

   Rebuked the wind (epetimesen to anemo) as in Mt 8:26 and Lu 8:24 . He
   spoke to the sea also. All three Gospels speak of the sudden calm
   (galene) and the rebuke to the disciples for this lack of faith.

   Mark 4:40

   Why are ye fearful? (T deilo este;). They had the Lord of the wind and
   the waves with them in the boat. He was still Master even if asleep in
   the storm.

   Have ye not yet faith? (Oupo echete pistin;). Not yet had they come to
   feel that Jesus was really Lord of nature. They had accepted his
   Messiaship, but all the conclusions from it they had not yet drawn. How
   like us in our troubles they were!

   Mark 4:41

   They feared exceedingly (ephobethesan phobon megan). Cognate accusative
   with the first aorist passive indicative. They feared a great fear. Mt
   8:27 and Lu 8:22 mention that "they marvelled." But there was fear in
   it also.

   Who then is this? (Tis ara outos estin;). No wonder that they feared if
   this One could command the wind and the waves at will as well as demons
   and drive out all diseases and speak such mysteries in parables. They
   were growing in their apprehension and comprehension of Jesus Christ.
   They had much yet to learn. There is much yet for us today to learn or
   seek to grow in the knowledge of our Lord Jesus Christ. This incident
   opened the eyes and minds of the disciples to the majesty of Jesus.
     __________________________________________________________________

Mark 5

   Mark 5:1

   The Gerasenes (ton Gerasenon). Like Lu 8:26 while Mt 8:28 has "the
   Gadarenes." The ruins of the village Khersa (Gerasa) probably point to
   this site which is in the district of Gadara some six miles
   southeastward, not to the city of Gerasa some thirty miles away.

   Mark 5:2

   Out of the boat (ek tou ploiou). Straightway (euthus) Mark says, using
   the genitive absolute (exelthontos autou) and then repeating auto
   associative instrumental after apentesen. The demoniac greeted Jesus at
   once. Mark and Lu 9:27 mention only one man while Matthew notes two
   demoniacs, perhaps one more violent than the other. Each of the Gospels
   has a different phrase. Mark has "a man with an unclean spirit" (en
   pneumat akatharto), Mt 8:28 "two possessed with demons" (duo
   daimonizomeno), Lu 8:27 "one having demons" (tis echon daimonia). Mark
   has many touches about this miracle not retained in Matthew and Luke.
   See on Mt 8:28 .

   Mark 5:3

   No man could any more bind him, no, not with a chain (oude aluse oudeis
   edunato auton desa). Instrumental case aluse, a handcuff (a privative
   and luo, to loosen). But this demoniac snapped a handcuff as if a
   string.

   Mark 5:4

   Often bound (pollakis dedestha). Perfect passive infinitive, state of
   completion. With fetters (pedais, from peza, foot, instep) and chains,
   bound hand and foot, but all to no purpose. The English plural of foot
   is feet (Anglo-Saxon fot, fet) and fetter is feeter.

   Rent asunder (diespastha). Drawn (spao) in two (dia- same root as duo,
   two). Perfect passive infinitive.

   Broken in pieces (suntetriphtha.) Perfect passive infinitive again,
   from suntribo, to rub together. Rubbed together, crushed together.
   Perhaps the neighbours who told the story could point to broken
   fragments of chains and fetters. The fetters may have been cords, or
   even wooden stocks and not chains.

   No man had strength to tame him (oudeis ischuen auton damasa).
   Imperfect tense. He roamed at will like a lion in the jungle.

   Mark 5:5

   He was crying out, and cutting himself with stones (en krazon ka
   katakopton eauton lithois). Further vivid details by Mark. Night and
   day his loud scream or screech could be heard like other demoniacs (cf.
   1:26; 3:11; 9:26 ). The verb for cutting himself occurs here only in
   the N.T., though an old verb. It means to cut down (perfective use of
   kata-). We say cut up, gash, hack to pieces. Perhaps he was scarred all
   over with such gashes during his moments of wild frenzy night and day
   in the tombs and on the mountains. Periphrastic imperfect active with
   en and the participles.

   Mark 5:6

   Ran and worshipped (edramen ka prosekunesen). "At first perhaps with
   hostile intentions. The onrush of the naked yelling maniac must have
   tried the newly recovered confidence of the Twelve. We can imagine
   their surprise when, on approaching, he threw himself on his knees"
   (Swete).

   Mark 5:7

   I adjure thee by God (orkizo se ton theon). The demoniac puts Jesus on
   oath (two accusatives) after the startled outcry just like the one in
   1:24, which see. He calls Jesus here "son of the Most High God" (uie
   tou theou tou upsistou) as in Lu 8:28 (cf. Ge 14:18f. ).

   Torment me not (me me basaniseis). Prohibition with me and the
   ingressive aorist subjunctive. The word means to test metals and then
   to test one by torture (cf. our "third degree"). Same word in all three
   Gospels.

   Mark 5:8

   For he said (elegen gar). For he had been saying (progressive
   imperfect). Jesus had already repeatedly ordered the demon to come out
   of the man whereat the demon made his outcry to Jesus and protested. Mt
   8:29 had "before the time" (pro kairou) and 8:31 shows that the demons
   did not want to go back to the abyss (ten abusson) right now. That was
   their real home, but they did not wish to return to the place of
   torment just now.

   Mark 5:9

   My name is Legion (Legion onoma mo). So Lu 8:30 , but not Matthew.
   Latin word (legio). A full Roman legion had 6,826 men. See on Mt 26:53
   . This may not have been a full legion, for Mr 5:13 notes that the
   number of hogs was "about two thousand." Of course, a stickler for
   words might say that each hog had several demons.

   Mark 5:13

   And he gave them leave (ka epetrepsen autois). These words present the
   crucial difficulty for interpreters as to why Jesus allowed the demons
   to enter the hogs and destroy them instead of sending them back to the
   abyss. Certainly it was better for hogs to perish than men, but this
   loss of property raises a difficulty of its own akin to the problem of
   tornadoes and earthquakes. The question of one man containing so many
   demons is difficult also, but not much more so than how one demon can
   dwell in a man and make his home there. One is reminded of the man out
   of whom a demon was cast, but the demon came back with seven other
   demons and took possession. Gould thinks that this man with a legion of
   demons merely makes a historical exaggeration. "I feel as if I were
   possessed by a thousand devils." That is too easy an explanation. See
   on Mt 8:32 for "rushed down the steep."

   They were choked (epnigonto). Imperfect tense picturing graphically the
   disappearance of pig after pig in the sea. Lu 8:33 has apegnige,

   choked off , constative second aorist passive indicative, treated as a
   whole, Mt 8:32 merely has "perished" (apethanon; died).

   Mark 5:14

   And in the country (ka eis tous agrous). Mark adds this to "the city."
   In the fields and in the city as the excited men ran they told the tale
   of the destruction of the hogs. They came to see (elthon idein). All
   the city came out (Matthew), they went out to see (Luke).

   Mark 5:15

   They come to Jesus (erchonta pros ton Iesoun). Vivid present. To Jesus
   as the cause of it all, "to meet Jesus" (eis upantesin Iesou, Mt 8:34
   ).

   And behold (theorousin). Present tense again.

   And they were afraid (ka ephobethesan). They became afraid. Mark drops
   back to the ingressive aorist tense (passive voice). They had all been
   afraid of the man, but there he was "sitting clothed and in his right
   mind," (kathemenon imatismenon ka sophronounta. Note the participles).
   "At the feet of Jesus," Luke adds (Lu 8:35 ). For a long time he had
   worn no clothes (Lu 8:17 ). Here was the healing of the wild man and
   the destruction of the hogs all by this same Jesus.

   Mark 5:17

   To depart from their borders (apelthein apo ton orion). Once before the
   people of Nazareth had driven Jesus out of the city (Lu 4:16-31 ). Soon
   they will do it again on his return there (Mr 6:1-6; Mt 13:54-58 ).
   Here in Decapolis pagan influence was strong and the owners of the hogs
   cared more for the loss of their property than for the healing of the
   wild demoniac. In the clash between business and spiritual welfare
   business came first with them as often today. All three Gospels tell of
   the request for Jesus to leave. They feared the power of Jesus and
   wanted no further interference with their business affairs.

   Mark 5:18

   As he was entering (embainontos autou). The man began to beseech him
   (parekale) before it was too late.

   Mark 5:19

   Go to thy house unto thy friends (Hupage eis ton oikon sou pros tous
   sous). "To thy own folks" rather than "thy friends." Certainly no
   people needed the message about Christ more than these people who were
   begging Jesus to leave. Jesus had greatly blessed this man and so gave
   him the hardest task of all, to go home and witness there for Christ.
   In Galilee Jesus had several times forbidden the healed to tell what he
   had done for them because of the undue excitement and misunderstanding.
   But here it was different. There was no danger of too much enthusiasm
   for Christ in this environment.

   Mark 5:20

   He went his way (apelthen). He went off and did as Jesus told him. He
   heralded (kerussein) or published the story till all over Decapolis men
   marvelled (ethaumazon) at what Jesus did, kept on marvelling (imperfect
   tense). The man had a greater opportunity for Christ right in his home
   land than anywhere else. They all knew this once wild demoniac who now
   was a new man in Christ Jesus. Thousands of like cases of conversion
   under Christ's power have happened in rescue missions in our cities.

   Mark 5:23

   My little daughter (to thugatrion mou). Diminutive of thugater (Mt 9:18
   ). "This little endearing touch in the use of the diminutive is
   peculiar to Mark" (Vincent). "Is at the point of death" (eschatos
   eche). Has it in the last stages. Mt 9:18 has: "has just died" (art
   eteleusen), Luke "she lay a dying" (apethnesken, imperfect, she was
   dying). It was a tragic moment for Jairus.

   I pray thee , not in the Greek. This ellipsis before ina not uncommon,
   a sort of imperative use of ina and the subjunctive in the Koine
   (Robertson, Grammar, p. 943).

   Mark 5:24

   He went with him (apelthen). Aorist tense. Went off with him promptly,
   but a great multitude followed him (ekolouthe), was following, kept
   following (imperfect tense).

   They thronged him (sunethlibon auton). Imperfect tense again. Only
   example of (here and in verse 31) this compound verb in the N.T.,
   common in old Greek. Were pressing Jesus so that he could hardly move
   because of the jam, or even to breathe (sunepnigon, Lu 8:42 ).

   Mark 5:26

   Had suffered many things of many physicians (polla pathousa upo pollon
   iatron). A pathetic picture of a woman with a chronic case who had
   tried doctor after doctor.

   Had spent all that she had (dapanesasa ta par' autes panta). Having
   spent the all from herself, all her resources. For the idiom with para
   see Lu 10:7; Php 4:18 . The tragedy of it was that she "was nothing
   bettered, but rather grew worse" (meden opheletheisa alla mallon eis to
   cheiron elthousa). Her money was gone, her disease was gaining on her,
   her one chance came now with Jesus. Matthew says nothing about her
   experience with the doctors and Lu 8:43 merely says that she "had spent
   all her living upon physicians and could not be healed of any," a plain
   chronic case. Luke the physician neatly takes care of the physicians.
   But they were not to blame. She had a disease that they did not know
   how to cure. Vincent quotes a prescription for an issue of blood as
   given in the Talmud which gives one a most grateful feeling that he is
   not under the care of doctors of that nature. The only parallel today
   is Chinese medicine of the old sort before modern medical schools came.

   Mark 5:28

   If I touch but his garments (Ean apsoma k'an ton imation autou). She
   was timid and shy from her disease and did not wish to attract
   attention. So she crept up in the crowd and touched the hem or border
   of his garment (kraspedon) according to Mt 9:20 and Lu 8:44 .

   Mark 5:29

   She felt in her body (egno to somat). She knew, the verb means. She
   said to herself,

   I am healed (iama). Iata retains the perfect passive in the indirect
   discourse. It was a vivid moment of joy for her. The plague (mastigos)
   or scourge was a whip used in flagellations as on Paul to find out his
   guilt (Ac 22:24 , cf. Heb 11:26 ). It is an old word that was used for
   afflictions regarded as a scourge from God. See already on Mr 3:10 .

   Mark 5:30

   Perceiving in himself (epignous en eauto). She thought, perhaps, that
   the touch of Christ's garment would cure her without his knowing it, a
   foolish fancy, no doubt, but one due to her excessive timidity. Jesus
   felt in his own consciousness. The Greek idiom more exactly means:
   "Jesus perceiving in himself the power from him go out" (ten ex autou
   dunamin exelthousan). The aorist participle here is punctiliar simply
   and timeless and can be illustrated by Lu 10:18 : "I was beholding
   Satan fall" (etheoroun ton Satanan pesonta), where pesonta does not
   mean fallen (peptokota) as in Re 9:1 nor falling (piptonta) but simply
   the constative aorist

   fall (Robertson, Grammar, p. 684). So here Jesus means to say: "I felt
   in myself the power from me go." Scholars argue whether in this
   instance Jesus healed the woman by conscious will or by unconscious
   response to her appeal. Some even argue that the actual healing took
   place after Jesus became aware of the woman's reaching for help by
   touching his garment. What we do know is that Jesus was conscious of
   the going out of power from himself. Lu 8:46 uses egnon (personal
   knowledge), but Mark has epignous (personal and additional, clear
   knowledge). One may remark that no real good can be done without the
   outgoing of power. That is true of mother, preacher, teacher, doctor.

   Who touched my garments? (Tis mou epsato ton imation;). More exactly,

   Who touched me on my clothes ; The Greek verb uses two genitives, of
   the person and the thing. It was a dramatic moment for Jesus and for
   the timid woman. Later it was a common practice for the crowds to touch
   the hem of Christ's garments and be healed (Mr 6:56 ). But here Jesus
   chose to single out this case for examination. There was no magic in
   the garments of Jesus. Perhaps there was superstition in the woman's
   mind, but Jesus honoured her darkened faith as in the case of Peter's
   shadow and Paul's handkerchief.

   Mark 5:31

   Thronging thee (sunthlibonta se). See verse 24. The disciples were
   amazed at the sensitiveness of Jesus to the touch of the crowd. They
   little understood the drain on Jesus from all this healing that pulled
   at his heart-strings and exhausted his nervous energy even though the
   Son of God. He had the utmost human sympathy.

   Mark 5:32

   And he looked round about (ka perieblepeto). Imperfect middle
   indicative. He kept looking around to find out. The answer of Jesus to
   the protest of the disciples was this scrutinizing gaze (see already
   3:5,34 ). Jesus knew the difference between touch and touch (Bruce).

   Mark 5:33

   Fearing and trembling, knowing (phobetheisa ka tremousa, eiduia). These
   participles vividly portray this woman who had tried to hide in the
   crowd. She had heard Christ's question and felt his gaze. She had to
   come and confess, for something "has happened" (gegonen, second perfect
   active indicative, still true) to her.

   Fell down before him (prosepesen auto). That was the only proper
   attitude now.

   All the truth (pasan ten aletheian). Secrecy was no longer possible.
   She told "the pitiful tale of chronic misery" (Bruce).

   Mark 5:34

   Go in peace (Hupage eis eirenen). She found sympathy, healing, and
   pardon for her sins, apparently. Peace here may have more the idea of
   the Hebrew shalom, health of body and soul. So Jesus adds: "Be whole of
   thy plague" (isth ugies apo tes mastigos sou). Continue whole and well.

   Mark 5:35

   While he yet spake (Et autou lalountos). Genitive absolute. Another
   vivid touch in Mark and Lu 8:49 . The phrase is in Ge 29:9 . Nowhere
   does Mark preserve better the lifelike traits of an eyewitness like
   Peter than in these incidents in chapter 5. The arrival of the
   messengers from Jairus was opportune for the woman just healed of the
   issue of blood (en use aimatos) for it diverted attention from her. Now
   the ruler's daughter has died (apethane).

   Why troublest thou the master any further? (T et skulleis ton
   didaskalon;). It was all over, so they felt. Jesus had raised from the
   dead the son of the widow of Nain (Lu 7:11-17 ), but people in general
   did not expect him to raise the dead. The word skullo, from skulon
   (skin, pelt, spoils), means to skin, to flay, in Aeschylus. Then it
   comes to mean to vex, annoy, distress as in Mt 9:36 , which see. The
   middle is common in the papyri for bother, worry, as in Lu 7:6 . There
   was no further use in troubling the Teacher about the girl.

   Mark 5:36

   Not heeding (parakousas). This is the sense in Mt 18:17 and uniformly
   so in the LXX. But here the other sense of hearing aside, overhearing
   what was not spoken directly to him, probably exists also. "Jesus might
   overhear what was said and disregard its import" (Bruce). Certainly he
   ignored the conclusion of the messengers. The present participle
   laloumenon suits best the idea of overhearing. Both Mark and Lu 8:50
   have "Fear not, only believe" (me phobou, monon pisteue). This to the
   ruler of the synagogue (to archisunagogo) who had remained and to whom
   the messenger had spoken.

   Mark 5:37

   Save Peter, and James, and John (e me Petron ka lakobon ka Ioanen).
   Probably the house was too small for the other disciples to come in
   with the family. The first instance of this inner circle of three seen
   again on the Mount of Transfiguration and in the Garden of Gethsemane.
   The one article in the Greek treats the group as a unit.

   Mark 5:38

   Wailing greatly (alalazontas polla). An onomatopoetic word from Pindar
   down. The soldiers on entering battle cried Alala. Used of clanging
   cymbals (1Co 13:1 ). Like ololuzo in Jas 5:1 . It is used here of the
   monotonous wail of the hired mourners.

   Mark 5:39

   Make a tumult (thorubeisthe). Middle voice. Jesus had dismissed one
   crowd (verse 37), but finds the house occupied by the hired mourners
   making bedlam (thorubos) as if that showed grief with their
   ostentatious noise. Mt 9:23 spoke of flute-players (auletas) and the
   hubbub of the excited throng (thoruboumenon. Cf. Mr 14:2; Ac 20:1,21,34
   ). Mark, Matthew, and Luke all quote Jesus as saying that "the child is
   not dead, but sleepeth." Jesus undoubtedly meant that she was not dead
   to stay dead, though some hold that the child was not really dead. It
   is a beautiful word (she is

   sleeping , katheude) that Jesus uses of death.

   Mark 5:40

   And they laughed him to scorn (ka kategelon). "They jeered at him"
   (Weymouth). Note imperfect tense. They kept it up. And note also kat-
   (perfective use). Exactly the same words in Mt 9:24 and Lu 8:53 . The
   loud laughter was ill suited to the solemn occasion. But Jesus on his
   part (autos de) took charge of the situation.

   Taketh the father of the child and her mother and them that were with
   him (paralambane ton patera tou paidiou ka ten metera ka tous met'
   autou). Having put out (ekbalon) the rest by a stern assertion of
   authority as if he were master of the house, Jesus takes along with him
   these five and enters the chamber of death "where the child was" (opou
   en to paidion). He had to use pressure to make the hired mourners
   leave. The presence of some people will ruin the atmosphere for
   spiritual work.

   Mark 5:41

   Talitha cumi . These precious Aramaic words, spoken by Jesus to the
   child, Peter heard and remembered so that Mark gives them to us. Mark
   interprets the simple words into Greek for those who did not know
   Aramaic (to korasion, egeire), that is,

   Damsel, arise . Mark uses the diminutive korasion, a little girl, from
   kore, girl. Braid Scots has it: "Lassie, wauken." Lu 8:5-9 has it He
   pais, egeire,

   Maiden, arise . All three Gospels mention the fact that Jesus took her
   by the hand, a touch of life (kratesas tes cheiros), giving confidence
   and help.

   Mark 5:42

   Rose up, and walked (aneste ka periepate). Aorist tense (single act)
   followed by the imperfect ( the walking went on ).

   For she was twelve years old (en gar eton dodeka). The age mentioned by
   Mark alone and here as explanation that she was old enough to walk.

   Amazed (exestesan). We have had this word before in Mt 12:23 and Mr
   2:12 , which see. Here the word is repeated in the substantive in the
   associative instrumental case (ekstase megale), with a great ecstasy,
   especially on the part of the parents (Lu 8:56 ), and no wonder.

   Mark 5:43

   That no one should know this (ina medeis gno touto). Second aorist
   active subjunctive, gno. But would they keep still about it? There was
   the girl besides. Both Mark and Luke note that Jesus ordered that food
   be given to the child

   given her to eat , (dothena aute phagein), a natural care of the Great
   Physician. Two infinitives here (first aorist passive and second aorist
   active). "She could walk and eat; not only alive, but well" (Bruce).
     __________________________________________________________________

Mark 6

   Mark 6:1

   Into his own country (eis ten patrida autou). So Mt 13:54 . There is no
   real reason for identifying this visit to Nazareth with that recorded
   in Lu 4:26-31 at the beginning of the Galilean Ministry. He was
   rejected both times, but it is not incongruous that Jesus should give
   Nazareth a second chance. It was only natural for Jesus to visit his
   mother, brothers, and sisters again. Neither Mark nor Matthew mention
   Nazareth here by name, but it is plain that by patrida the region of
   Nazareth is meant. He had not lived in Bethlehem since his birth.

   Mark 6:2

   Began to teach (erxato didaskein). As was now his custom in the
   synagogue on the sabbath. The ruler of the synagogue (archisunagogos,
   see Mt 5:22 ) would ask some one to speak whensoever he wished. The
   reputation of Jesus all over Galilee opened the door for him. Jesus may
   have gone to Nazareth for rest, but could not resist this opportunity
   for service.

   Whence hath this man these things? (Pothen touto tauta;). Laconic and
   curt,

   Whence these things to this fellow? With a sting and a fling in their
   words as the sequel shows. They continued to be amazed (exeplessonto,
   imperfect tense passive). They challenge both the apparent

   wisdom (sophia) with which he spoke and

   the mighty works or powers (a dunameis)

   such as those (toiauta)

   coming to pass (ginomena, present middle participle, repeatedly
   wrought)

   by his hands (dia ton cheiron). They felt that there was some
   hocus-pocus about it somehow and somewhere. They do not deny the wisdom
   of his words, nor the wonder of his works, but the townsmen knew Jesus
   and they had never suspected that he possessed such gifts and graces.

   Mark 6:3

   Is not this the carpenter? (Ouch outos estin o tekton;). Mt 13:55 calls
   him "the carpenter's son" (o tou tektonos uios). He was both. Evidently
   since Joseph's death he had carried on the business and was "the
   carpenter" of Nazareth. The word tekton comes from tekein, tikto, to
   beget, create, like techne (craft, art). It is a very old word, from
   Homer down. It was originally applied to the worker in wood or builder
   with wood like our carpenter. Then it was used of any artisan or
   craftsman in metal, or in stone as well as in wood and even of
   sculpture. It is certain that Jesus worked in wood. Justin Martyr
   speaks of ploughs, yokes, et cetera, made by Jesus. He may also have
   worked in stone and may even have helped build some of the stone
   synagogues in Galilee like that in Capernaum. But in Nazareth the
   people knew him, his family (no mention of Joseph), and his trade and
   discounted all that they now saw with their own eyes and heard with
   their own ears. This word carpenter "throws the only flash which falls
   on the continuous tenor of the first thirty years from infancy to
   manhood, of the life of Christ" (Farrar). That is an exaggeration for
   we have Lu 2:41-50 and "as his custom was" (Lu 4:16 ), to go no
   further. But we are grateful for Mark's realistic use of tekton here.

   And they were offended in him (ka eskandalizonto en auto). So exactly
   Mt 13:56 ,

   were made to stumble in him , trapped like game by the skandalon
   because they could not explain him, having been so recently one of
   them. "The Nazarenes found their stumbling block in the person or
   circumstances of Jesus. He became--petra skandalou (1Pe 2:7,8; Ro 9:33
   ) to those who disbelieved" (Swete). Both Mark and Mt 13:57 , which
   see, preserve the retort of Jesus with the quotation of the current
   proverb about a prophet's lack of honour in his own country. Joh 4:44
   quoted it from Jesus on his return to Galilee long before this. It is
   to be noted that Jesus here makes a definite claim to being a prophet
   (prophetes, forspeaker for God), a seer. He was much more than this as
   he had already claimed to be Messiah (Joh 4:26; Lu 4:21 ), the Son of
   man with power of God (Mr 1:10; Mt 9:6; Lu 5:24 ), the Son of God (Joh
   5:22 ). They stumble at Jesus today as the townspeople of Nazareth did.

   In his own house (en te oikia autou). Also in Mt 13:57 . This was the
   saddest part of it all, that his own brothers in his own home
   disbelieved his Messianic claims (Joh 7:5 ). This puzzle was the
   greatest of all.

   Mark 6:6

   And he marvelled because of their unbelief (ka ethaumasen dia ten
   apistian auton). Aorist tense, but Westcott and Hort put the imperfect
   in the margin. Jesus had divine knowledge and accurate insight into the
   human heart, but he had human limitations in certain things that are
   not clear to us. He marvelled at the faith of the Roman centurion where
   one would not expect faith (Mt 8:10; Lu 7:9 ). Here he marvels at the
   lack of faith where he had a right to expect it, not merely among the
   Jews, but in his own home town, among his kinspeople, even in his own
   home. One may excuse Mary, the mother of Jesus, from this unbelief,
   puzzled, as she probably was, by his recent conduct (Mr 3:21,31 ).
   There is no proof that she ever lost faith in her wonderful Son.

   He went round about the villages teaching (periegen tas komas kuklo
   didaskon). A good illustration of the frequent poor verse division. An
   entirely new paragraph begins with these words, the third tour of
   Galilee. They should certainly be placed with verse 7. The Revised
   Version would be justified if it had done nothing else than give us
   paragraphs according to the sense and connection. "Jesus resumes the
   role of a wandering preacher in Galilee" (Bruce). Imperfect tense,
   periegen.

   Mark 6:7

   By two and two (duo duo). This repetition of the numeral instead of the
   use of ana duo or kata duo is usually called a Hebraism. The Hebrew
   does have this idiom, but it appears in Aeschylus and Sophocles, in the
   vernacular Koine (Oxyrhynchus Papyri No. 121), in Byzantine Greek, and
   in modern Greek (Deissmann, Light from the Ancient East, pp. 122f.).
   Mark preserves the vernacular Koine better than the other Gospels and
   this detail suits his vivid style. The six pairs of apostles could thus
   cover Galilee in six different directions. Mark notes that he "began to
   send them forth" (erxato autous apostellein). Aorist tense and present
   infinitive. This may refer simply to this particular occasion in Mark's
   picturesque way. But the imperfect tense edidou means he kept on giving
   them all through the tour, a continuous power (authority) over unclean
   spirits singled out by Mark as representing "all manner of diseases and
   all manner of sickness" (Mt 10:1 ), "to cure diseases" (iastha, Lu 9:1
   ), healing power. They were to preach and to heal (Lu 9:1; Mt 10:7 ).
   Mark does not mention preaching as a definite part of the commission to
   the twelve on this their first preaching tour, but he does state that
   they did preach ( 6:12). They were to be missioners or missionaries
   (apostellein) in harmony with their office (apostolo).

   Mark 6:8

   Save a staff only (e me rabdon monon). Every traveller and pilgrim
   carried his staff. Bruce thinks that Mark has here preserved the
   meaning of Jesus more clearly than Mt 10:10 (nor staff) and Lu 9:3
   (neither staff). This discrepancy has given trouble to commentators.
   Grotius suggests no second staff for Matthew and Luke. Swete considers
   that Matthew and Luke report "an early exaggeration of the sternness of
   the command." "Without even a staff is the ne plus ultra of austere
   simplicity, and self-denial. Men who carry out the spirit of these
   precepts will not labour in vain" (Bruce).

   Mark 6:9

   Shod with sandals (upodedemenous sandalia). Perfect passive participle
   in the accusative case as if with the infinitive poreuestha or
   poreuthena, (to go). Note the aorist infinitive middle, endusastha
   (text of Westcott and Hort), but endusesthe (aorist middle subjunctive)
   in the margin. Change from indirect to direct discourse common enough,
   not necessarily due to "disjointed notes on which the Evangelist
   depended" (Swete). Mt 10:10 has "nor shoes" (mede upodemata), possibly
   preserving the distinction between "shoes" and "sandals" (worn by women
   in Greece and by men in the east, especially in travelling). But here
   again extra shoes may be the prohibition. See on Mt 10:10 for this.

   Two coats (duo chitonas). Two was a sign of comparative wealth (Swete).
   The mention of "two" here in all three Gospels probably helps us to
   understand that the same thing applies to shoes and staff. "In general,
   these directions are against luxury in equipment, and also against
   their providing themselves with what they could procure from the
   hospitality of others" (Gould).

   Mark 6:10

   There abide (eke menete). So also Mt 10:11; Lu 9:4 . Only Matthew has
   city or village ( 10:11), but he mentions house in verse 12. They were
   to avoid a restless and dissatisfied manner and to take pains in
   choosing a home. It is not a prohibition against accepting invitations.

   Mark 6:11

   For a testimony unto them (eis marturion autois). Not in Matthew. Lu
   9:5 has "for a testimony against them" (eis marturion ep autous). The
   dative autois in Mark is the dative of disadvantage and really carries
   the same idea as ep in Luke. The dramatic figure of

   shaking out (ektinaxate, effective aorist imperative, Mark and
   Matthew),

   shaking off (apotinassete, present imperative, Luke).

   Mark 6:12

   Preached that men should repent (ekeruxan ina metanoosin). Constative
   aorist (ekeruxan), summary description. This was the message of the
   Baptist (Mt 3:2 ) and of Jesus (Mr 1:15 ).

   Mark 6:13

   They cast out many demons and they anointed with oil (exeballon ka
   eleiphon elaio). Imperfect tenses, continued repetition. Alone in Mark.
   This is the only example in the N.T. of aleipho elaio used in
   connection with healing save in Jas 5:14 . In both cases it is possible
   that the use of oil (olive oil) as a medicine is the basis of the
   practice. See Lu 10:34 for pouring oil and wine upon the wounds. It was
   the best medicine of the ancients and was used internally and
   externally. It was employed often after bathing. The papyri give a
   number of examples of it. The only problem is whether aleipho in Mark
   and James is used wholly in a ritualistic and ceremonial sense or
   partly as medicine and partly as a symbol of divine healing. The very
   word aleipho can be translated rub or anoint without any ceremony.
   "Traces of a ritual use of the unction of the sick appear first among
   Gnostic practices of the second century" (Swete). We have today, as in
   the first century, God and medicine. God through nature does the real
   healing when we use medicine and the doctor.

   Mark 6:14

   Heard (ekousen). This tour of Galilee by the disciples in pairs wakened
   all Galilee, for the name of Jesus thus became known (phaneron) or
   known till even Herod heard of it in the palace. "A palace is late in
   hearing spiritual news" (Bengel).

   Therefore do these powers work in him (dia touto energousin a dunameis
   en auto). "A snatch of Herod's theology and philosophy" (Morison). John
   wrought no miracles (Joh 10:41 ), but if he had risen from the dead
   perhaps he could. So Herod may have argued. "Herod's superstition and
   his guilty conscience raised this ghost to plague him" (Gould). Our
   word energy is this same Greek word here used (energousin). It means at
   work. Miraculous powers were at work in Jesus whatever the explanation.
   This all agreed, but they differed widely as to his personality,
   whether Elijah or another of the prophets or John the Baptist. Herod
   was at first much perplexed (diepore, Lu 9:7 and Mr 6:20 ).

   Mark 6:16

   John, whom I beheaded (on ego apekephalisa Ioanen). His fears got the
   best of him and so Herod settled down on this nightmare. He could still
   see that charger containing John's head coming towards him in his
   dreams. The late verb apokephalizo means to cut off the head. Herod had
   ordered it done and recognizes his guilt.

   Mark 6:17

   For Herod himself (Autos gar o Heroides). Mark now proceeds to give the
   narrative of the death of John the Baptist some while before these
   nervous fears of Herod. But this post eventum narrative is very little
   out of the chronological order. The news of John's death at Machaerus
   may even have come at the close of the Galilean tour. "The tidings of
   the murder of the Baptist seem to have brought the recent circuit to an
   end" (Swete). The disciples of John "went and told Jesus. Now when
   Jesus heard it, he withdrew from thence in a boat" (Mt 14:12f. ). See
   on Mt 14:3-12 for the discussion about Herod Antipas and John and
   Herodias.

   Mark 6:18

   Thy brother's wife (ten gunaika tou adelphou). While the brother was
   alive (Le 18:16; 20:21 ). After a brother's death it was often a duty
   to marry his widow.

   Mark 6:19

   And Herodias set herself against him (He de Heroidias eneichen auto).
   Dative of disadvantage. Literally,

   had it in for him . This is modern slang, but is in exact accord with
   this piece of vernacular Koine. No object of eichen is expressed,
   though orgen or cholon may be implied. The tense is imperfect and aptly
   described the feelings of Herodias towards this upstart prophet of the
   wilderness who had dared to denounce her private relations with Herod
   Antipas. Gould suggests that she "kept her eye on him" or kept up her
   hostility towards him. She never let up, but bided her time which, she
   felt sure, would come. See the same idiom in Ge 49:23 . She

   desired to kill him (ethelen auton apokteina). Imperfect again.

   And she could not (ka ouk edunato). Ka here has an adversative sense,
   but she could not. That is, not yet. "The power was wanting, not the
   will" (Swete).

   Mark 6:20

   Feared John (ephobeito ton Ioanen). Imperfect tense, continual state of
   fear. He feared John and also Herodias. Between the two Herod
   vacillated. He knew him to be righteous and holy (dikaion ka agion) and
   so innocent of any wrong. So he

   kept him safe (sunetere). Imperfect tense again. Late Greek verb. From
   the plots and schemes of Herodias. She was another Jezebel towards John
   and with Herod.

   Much perplexed (polla epore). This the correct text not polla epoie,
   did many things. Imperfect tense again.

   He heard him gladly (edeos ekouen). Imperfect tense again. This is the
   way that Herod really felt when he could slip away from the meshes of
   Herodias. These interviews with the Baptist down in the prison at
   Machaerus during his occasional visits there braced "his jaded mind as
   with a whiff of fresh air" (Swete). But then he saw Herodias again and
   he was at his wits' end (epore, lose one's way, a privative and poros,
   way), for he knew that he had to live with Herodias with whom he was
   hopelessly entangled.

   Mark 6:21

   When a convenient day was come (genomenes emeras eukairou). Genitive
   absolute. A day well appointed eu, well, kairos, time) for the purpose,
   the day for which she had long waited. She had her plans all laid to
   spring a trap for her husband Herod Antipas and to make him do her will
   with the Baptist. Herod was not to know that he was the mere catspaw of
   Herodias till it was all over. See on Mt 14:6 for discussion of Herod's
   birthday (genesiois, locative case or associative instrumental of
   time).

   Made a supper (deipnon epoiesen). Banquet.

   To his lords (tois megistasin autou). From megistan (that from megas,
   great), common in the LXX and later Greek. Cf. Re 6:15; 18:23 . In the
   papyri. The grandees, magnates, nobles, the chief men of civil life.

   The high captains (tois chiliarchois). Military tribunes, commanders of
   a thousand men.

   The chief men of Galilee (tois protois tes Galilaias). The first men of
   social importance and prominence. A notable gathering that included
   these three groups at the banquet on Herod's birthday.

   Mark 6:22

   The daughter of Herodias herself (tes thugatros autes Heroidiados).
   Genitive absolute again. Some ancient manuscripts read autou (his,
   referring to Herod Antipas. So Westcott and Hort) instead of autes
   (herself). In that case the daughter of Herodias would also have the
   name Herodias as well as Salome, the name commonly given her. That is
   quite possible in itself. It was toward the close of the banquet, when
   all had partaken freely of the wine, that Herodias made her daughter
   come in and dance (eiselthouses ka orchesamenes) in the midst
   (Matthew). "Such dancing was an almost unprecedented thing for women of
   rank, or even respectability. It was mimetic and licentious, and
   performed by professionals" (Gould). Herodias stooped thus low to
   degrade her own daughter like a common etaira in order to carry out her
   set purpose against John.

   She pleased Herod and them that sat at meat (eresen Heroide ka tois
   sunanakeimenois). The maudlin group lounging on the divans were
   thrilled by the licentious dance of the half-naked princess.

   Whatsoever thou wilt (o ean theleis) The drunken Tetrarch had been
   caught in the net of Herodias. It was a public promise.

   Mark 6:23

   And he sware unto her (ka omosen aute). The girl was of marriageable
   age though called korasion (cf. Es 2:9 ). Salome was afterward married
   to Philip the Tetrarch. The swaggering oath to the half of the kingdom
   reminds one of Es 5:3f. , the same oath made to Esther by Ahasuerus.

   Mark 6:24

   What shall I ask? (T aitesomai;). The fact that she went and spoke to
   her mother proves that she had not been told beforehand what to ask. Mt
   14:8 does not necessarily mean that, but he simply condenses the
   account. The girl's question implies by the middle voice that she is
   thinking of something for herself. She was no doubt unprepared for her
   mother's ghastly reply.

   Mark 6:25

   Straightway with haste (euthus meta spoudes). Before the king's rash
   mood passed and while he was still under the spell of the dancing
   princess. Herodias knew her game well. See on Mt 14:8f .

   Mark 6:26

   He would not reject her (ouk ethelesen athetesa auten). He was caught
   once again between his conscience and his environment. Like many since
   his day the environment stifled his conscience.

   Mark 6:27

   A soldier of his guard (spekoulatora). Latin word speculator. A spy,
   scout, lookout, and often executioner. It was used of the bodyguard of
   the Roman emperor and so for one of Herod's spies. He was used to do
   errands of this sort and it was soon done. It was a gruesome job, but
   he soon brought John's head to the damsel, apparently in the presence
   of all, and she took it to her mother. This miserable Tetrarch, the
   slave of Herodias, was now the slave of his fears. He is haunted by the
   ghost of John and shudders at the reports of the work of Jesus.

   Mark 6:29

   His corpse (to ptoma autou). See on Mt 24:28 . It was a mournful time
   for the disciples of John. "They went and told Jesus" (Mt 14:12 ). What
   else could they do?

   Mark 6:30

   And the apostles gather themselves together unto Jesus (ka sunagonta o
   apostolo pros ton Iesoun). Vivid historical present.

   All things whatsoever they had done and whatsoever they had taught
   (panta osa epoiesan ka osa edidaxan). Not past perfect in the Greek,
   just the aorist indicative, constative aorist that summed it all up,
   the story of this their first tour without Jesus. And Jesus listened to
   it all (Lu 9:10 ). He was deeply concerned in the outcome.

   Mark 6:31

   Come ye yourselves apart into a desert place and rest awhile (Deute
   umeis auto kat' idian eis eremon topon ka anapauesthe oligon). It was
   plain that they were over-wrought and excited and needed refreshment
   (anapauesthe, middle voice, refresh yourselves, "rest up" literally).
   This is one of the needed lessons for all preachers and teachers,
   occasional change and refreshment. Even Jesus felt the need of it.

   They had no leisure so much as to eat (oude phagein eukairoun).
   Imperfect tense again. Crowds were coming and going. Change was a
   necessity.

   Mark 6:32

   And they went away in a boat (ka apelthon en to ploio). They accepted
   with alacrity and off they went.

   Mark 6:33

   Outwent them (proelthon autous). The crowds were not to be outdone.
   They recognized (egnosan) Jesus and the disciples and ran around the
   head of the lake on foot (peze) and got there ahead of Jesus and were
   waiting for Him when the boat came.

   Mark 6:34

   They were as sheep not having a shepherd (esan os probata me echonta
   poimena). Matthew has these words in another context (Mt 9:26 ), but
   Mark alone has them here. Me is the usual negative for the participle
   in the Koine. These excited and exciting people (Bruce) greatly needed
   teaching. Mt 14:14 mentions healing as does Lu 9:11 (both preaching and
   healing). But a vigorous crowd of runners would not have many sick. The
   people had plenty of official leaders but these rabbis were for
   spiritual matters blind leaders of the blind. Jesus had come over for
   rest, but his heart was touched by the pathos of this situation. So "he
   began to teach them many things" (erxato didaskein autous polla). Two
   accusatives with the verb of teaching and the present tense of the
   infinitive. He kept it up.

   Mark 6:35

   When the day was now far spent (ede oras polles genomenes). Genitive
   absolute. Hora used here for day-time (so Mt 14:15 ) as in Polybius and
   late Greek.

   Much day-time already gone . Lu 9:12 has it began to

   incline (klinein) or wear away. It was after 3 P.M., the first evening.
   Note second evening or sunset in Mr 6:47; Mt 14:23; Joh 6:16 . The turn
   of the afternoon had come and sunset was approaching. The idiom is
   repeated at the close of the verse. See on Mt 14:15 .

   Mark 6:36

   Into the country and villages round about (eis tous kuklo agrous ka
   komas). The fields (agrous) were the scattered farms (Latin, villae).
   The villages (komas) may have included Bethsaida Julias not far away
   (Lu 9:10 ). The other Bethsaida was on the Western side of the lake (Mr
   6:45 ).

   Somewhat to eat (t phagosin). Literally,

   what to eat ,

   what they were to eat . Deliberative subjunctive retained in the
   indirect question.

   Mark 6:38

   Go and see (upagete idete). John says that Jesus asked Philip to find
   out what food they had (Joh 6:5f. ) probably after the disciples had
   suggested that Jesus send the crowd away as night was coming on (Mr
   6:35f. ). On this protest to his command that they feed the crowds (Mr
   6:37; Mt 14:16; Lu 9:13 ) Jesus said "Go see" how many loaves you can
   get hold of. Then Andrew reports the fact of the lad with five barley
   loaves and two fishes (Joh 6:8f. ). They had suggested before that two
   hundred pennyworth (denarion diakosion. See on Mt 18:28 ) was wholly
   inadequate and even that (some thirty-five dollars) was probably all
   that or even more than they had with them. John's Gospel alone tells of
   the lad with his lunch which his mother had given him.

   Mark 6:39

   By companies (sumposia sumposia). Distribution expressed by repetition
   as in Mr 6:7 (duo duo) instead of using ana or kata. Literally our word
   symposium and originally a drinking party, Latin convivium, then the
   party of guests of any kind without the notion of drinking. So in
   Plutarch and the LXX (especially I Macca.).

   Upon the green grass (ep to chloro chorto). Another Markan touch. It
   was passover time (Joh 6:4 ) and the afternoon sun shone upon the
   orderly groups upon the green spring grass. See on Mt 14:15 . They may
   have been seated like companies at tables, open at one end.

   Mark 6:40

   They sat down in ranks (anepesan prasia prasia). They half-way reclined
   (anaklithena, verse 39). Fell up here (we have to say fell down), the
   word anepesan means. But they were arranged in groups by hundreds and
   by fifties and they looked like garden beds with their many-coloured
   clothes which even men wore in the Orient. Then again Mark repeats the
   word, prasia prasia, in the nominative absolute as in verse 39 instead
   of using ana or kata with the accusative for the idea of distribution.
   Garden beds, garden beds. Peter saw and he never forgot the picture and
   so Mark caught it. There was colour as well as order in the grouping.
   There were orderly walks between the rows on rows of men reclining on
   the green grass. The grass is not green in Palestine much of the year,
   mainly at the passover time. So here the Synoptic Gospels have an
   indication of more than a one-year ministry of Jesus (Gould). It is
   still one year before the last passover when Jesus was crucified.

   Mark 6:41

   Brake the loaves; and he gave to the disciples (ka apo ton ichthuon).
   Apparently the fishes were in excess of the twelve baskets full of
   broken pieces of bread. See on Mt 14:20 for discussion of kophinos and
   sphuris, the two kinds of baskets.

   Mark 6:44

   Men (andres). Men as different from women as in Mt 14:21 . This
   remarkable miracle is recorded by all Four Gospels, a nature miracle
   that only God can work. No talk about accelerating natural processes
   will explain this miracle. And three eyewitnesses report it: the Logia
   of Matthew, the eyes of Peter in Mark, the witness of John the Beloved
   Disciple (Gould). The evidence is overwhelming.

   Mark 6:45

   To Bethsaida (pros Bethsaidan). This is Bethsaida on the Western side,
   not Bethsaida Julias on the Eastern side where they had just been (Lu
   9:10 ).

   While he himself sendeth the multitude away (eos autos apolue ton
   ochlon). Mt 14:22 has it "till he should send away" (eos ou apoluse)
   with the aorist subjunctive of purpose. Mark with the present
   indicative apolue pictures Jesus as personally engaged in persuading
   the crowds to go away now. Joh 6:41f. explains this activity of Jesus.
   The crowds had become so excited that they were in the mood to start a
   revolution against the Roman government and proclaim Jesus king. He had
   already forced in reality the disciples to leave in a boat

   to go before him (proagein) in order to get them out of this atmosphere
   of overwrought excitement with a political twist to the whole
   conception of the Messianic Kingdom. They were in grave danger of being
   swept off their feet and falling heedlessly into the Pharisaic
   conception and so defeating the whole teaching and training of Jesus
   with them. See on Mt 14:22,23 . To this pass things had come one year
   before the Crucifixion. He had done his best to help and bless the
   crowds and lost his chance to rest. No one really understood Jesus, not
   the crowds, not the disciples. Jesus needed the Father to stay and
   steady him. The devil had come again to tempt him with world dominion
   in league with the Pharisees, the populace, and the devil in the
   background.

   Mark 6:47

   When even was come (opsias genomenes). The second or late evening, six
   P.M. at this season, or sunset on.

   He alone on the land (ka autos monos ep tes ges). Another Markan touch.
   Jesus had come down out of the mountain where he had prayed to the
   Father. He is by the sea again in the late twilight. Apparently Jesus
   remained quite a while, some hours, on the beach. "It was now dark and
   Jesus had not yet come to them" (Joh 6:17 ).

   Mark 6:48

   Seeing them distressed in rowing (idon autous basanizomenous en to
   elaunein). See also Mt 8:29 for the word basanizo, to torture, torment
   (Mt 4:24 ) with a touch-stone, then to distress as here. Papyri have
   dia basanon used on slaves like our third degree for criminals.
   Elaunein is literally to drive as of ships or chariots. They drove the
   boat with oars. Common in Xenophon for marching.

   About the fourth watch of the night (per tetarten phulaken tes nuktos).
   That is, between three and six A.M. The wind was

   contrary to them (enantios autois), that is in their faces and rowing
   was difficult, "a great wind" (Joh 6:18 ), and as a result the
   disciples had made little progress. They should have been over long
   before this.

   And he would have passed by them (ka ethelen parelthein autous). Only
   in Mark. He wished to pass by them, praeterire eos (Vulgate). Imperfect
   tense ethelen.

   They thought (edoxan). A natural conclusion.

   And cried out (anekraxan).

   Cried up , literally, a shriek of terror, or scream.

   Mark 6:50

   It is I (ego eim). These were the astounding words of cheer. They did
   not recognize Jesus in the darkness. They had never seen him or any one
   walk on the water. His voice reassured them.

   Mark 6:51

   They were sore amazed in themselves (lian en eautois existanto). Only
   in Mark. Imperfect tense picturing vividly the excited disciples. Mark
   does not give the incident of Peter's walking on the water and
   beginning to sink. Perhaps Peter was not fond of telling that story.

   Mark 6:52

   For they understood not (ou gar sunekan). Explanation of their
   excessive amazement, viz., their failure to grasp the full significance
   of the miracle of the loaves and fishes, a nature miracle. Here was
   another, Jesus walking on the water. Their reasoning process (kardia in
   the general sense for all the inner man)

   was hardened (en peporomene). See on 3:5 about porosis. Today some men
   have such intellectual hardness or denseness that they cannot believe
   that God can or would work miracles, least of all nature miracles.

   Mark 6:53

   And moored to the shore (ka prosormisthesan). Only here in the New
   Testament, though an old Greek verb and occurring in the papyri. Hormos
   is roadstead or anchorage. They cast anchor or lashed the boat to a
   post on shore. It was at the plain of Gennesaret several miles south of
   Bethsaida owing to the night wind.

   Mark 6:54

   Knew him (epignontes auton). Recognizing Jesus, knowing fully (ep) as
   nearly all did by now. Second aorist active participle.

   Mark 6:55

   Ran about (periedramon). Vivid constative aorist picturing the excited
   pursuit of Jesus as the news spread that he was in Gennesaret.

   On their beds (ep tois krabattois). Pallets like that of the man let
   down through the roof (Mr 2:4 ).

   Where they heard he was (opou ekouon ot estin). Imperfect tense of
   akouo (repetition), present indicative estin retained in indirect
   discourse.

   Mark 6:56

   Wheresoever he entered (opou an eiseporeueto). The imperfect indicative
   with an used to make a general indefinite statement with the relative
   adverb. See the same construction at the close of the verse, oso an
   epsanto auton (aorist indicative and an in a relative clause),

   as many as touched him . One must enlarge the details here to get an
   idea of the richness of the healing ministry of Jesus. We are now near
   the close of the Galilean ministry with its many healing mercies and
   excitement is at the highest pitch (Bruce).
     __________________________________________________________________

Mark 7

   Mark 7:2

   With defiled, that is unwashen hands (koinais chersin, tout' estin
   aniptois). Associative instrumental case. Originally koinos meant what
   was common to everybody like the Koine Greek. But in later Greek it
   came also to mean as here what is vulgar or profane. So Peter in Ac
   10:14 "common and unclean." The next step was the ceremonially unclean.
   The emissaries of the Pharisees and the scribes from Jerusalem had seen
   "some of the disciples" eat without washing their hands, how many we
   are not told. Swete suggests that in going through the plain the
   disciples were seen eating some of the bread preserved in the twelve
   baskets the afternoon before across the lake. There was no particular
   opportunity to wash the hands, a very proper thing to do before eating
   for sanitary reasons. But the objection raised is on ceremonial, not
   sanitary, grounds.

   Mark 7:3

   Diligently (pugme). Instrumental case,

   with the fist , up to the elbow, rubbing one hand and arm with the
   other hand clenched. Aleph had pukna probably because of the difficulty
   about pugme (kin to Latin pugnus). Schultess considers it a dry wash or
   rubbing of the hands without water as a ritualistic concession. The
   middle voice nipsonta means their own hands. This verb is often used
   for parts of the body while louo is used of the whole body (Joh 13:10
   ). On the tradition of the elders see on Mt 15:2 .

   Mark 7:4

   From the marketplace (ap' agoras). Ceremonial defilement was inevitable
   in the mixing with men in public. This agora from ageiro to collect or
   gather, was a public forum in every town where the people gathered like
   the courthouse square in American towns. The disciples were already
   ceremonially defiled.

   Wash themselves (baptisonta). First aorist middle subjunctive of
   baptizo, dip or immerse. Westcott and Hort put rantisonta in the text
   translated "sprinkle themselves" in the margin of the Revised Version,
   because Aleph, B, and some of the best cursives have it. Gould terms
   rantisonta "a manifest emendation," to get rid of the difficulty of
   dipping or bathing the whole body. Meyer says: "The statement proceeds
   by way of climax: before eating they wash the hands always. When they
   come from market they take a bath before eating." This is not the place
   to enter into any controversy about the meaning of baptizo, to dip,
   rantizo, to sprinkle, and echcheo, to pour, all used in the New
   Testament. The words have their distinctive meanings here as elsewhere.
   Some scribes felt a difficulty about the use of baptisonta here. The
   Western and Syrian classes of manuscripts add "and couches" (ka klinon)
   at the end of the sentence. Swete considers the immersions of beds
   (baptismous klinon) "an incongruous combination." But Gould says:
   "Edersheim shows that the Jewish ordinance required immersions,
   baptismous, of these vessels." We must let the Jewish scrupulosity
   stand for itself, though "and couches" is not supported by Aleph, B L D
   Bohairic, probably not genuine.

   Mark 7:6

   Well (kalos). Appositely here, but ironical sarcasm in verse 9. Note
   here "you hypocrites" (umon ton upokriton).

   Mark 7:8

   Ye leave the commandment of God (aphentes ten entolen tou theou). Note
   the sharp contrast between the command of God and the traditions of
   men. Jesus here drives a keen wedge into the Pharisaic contention. They
   had covered up the Word of God with their oral teaching. Jesus here
   shows that they care more for the oral teaching of the scribes and
   elders than for the written law of God. The Talmud gives abundant and
   specific confirmation of the truthfulness of this indictment.

   Mark 7:9

   Full well do ye reject the commandment of God that ye may keep your
   traditions (kalos atheteite ten entolen tou theou ina ten paradosin
   umon teresete). One can almost see the scribes withering under this
   terrible arraignment. It was biting sarcasm that cut to the bone. The
   evident irony should prevent literal interpretation as commendation of
   the Pharisaic pervasion of God's word. See my The Pharisees and Jesus
   for illustrations of the way that they placed this oral tradition above
   the written law. See on Mt 15:7 .

   Mark 7:11

   Corban (korban o estin doron). See on Mt 15:5 . Mark preserves the
   Hebrew word for a gift or offering to God (Ex 21:17; Le 20:9 ),
   indeclinable here, meaning

   gift (doron), but declinable korbanas in Mt 27:6 , meaning sacred
   treasury. The rabbis ( but ye say , umeis de legete) actually allowed
   the mere saying of this word by an unfaithful son to prevent the use of
   needed money for the support of father or mother. It was a home thrust
   to these pettifogging sticklers for ceremonial punctilios. They not
   only justified such a son's trickery, but held that he was prohibited
   from using it for father or mother, but he might use it for himself.

   Mark 7:13

   Making void the word of God by your tradition (akurountes ton logon tou
   theou te paradose umon). See on Mt 15:6 for the word akurountes,
   invalidating, a stronger word than athetein, to set aside, in verse 9.
   See both used in Ga 3:15,17 . Setting aside does invalidate.

   Mark 7:14

   And he called to him the multitude again (ka proskalesamenos palin ton
   ochlon). Aorist middle participle, calling to himself. The rabbis had
   attacked the disciples about not washing their hands before eating.
   Jesus now turned the tables on them completely and laid bare their
   hollow pretentious hypocrisy to the people.

   Hear me all of you and understand (akousate mou pantes ka suniete). A
   most pointed appeal to the people to see into and see through the
   chicanery of these ecclesiastics. See on Mt 15:11 for discussion.

   Mark 7:17

   When he was entered into the house from the multitude (ote eiselthen
   eis oikon apo tou ochlou). This detail in Mark alone, probably in
   Peter's house in Capernaum. To the crowd Jesus spoke the parable of
   corban, but the disciples want it interpreted (cf. 4:10ff.,33ff. ). Mt
   15:15 represents Peter as the spokesman as was usually the case.

   Mark 7:18

   Are ye so without understanding also? (Houtos ka umeis asuneto este;).
   See on Mt 15:16 . You also as well as the multitude. It was a
   discouraging moment for the great Teacher if his own chosen pupils
   (disciples) were still under the spell of the Pharisaic theological
   outlook. It was a riddle to them. "They had been trained in Judaism, in
   which the distinction between clean and unclean is ingrained, and could
   not understand a statement abrogating this" (Gould). They had noticed
   that the Pharisees stumbled at the parable of Jesus (Mt 15:12 ). They
   were stumbling themselves and did not know how to answer the Pharisees.
   Jesus charges the disciples with intellectual dulness and spiritual
   stupidity.

   Mark 7:19

   Making all meats clean (katharizon panta ta bromata). This anacoluthon
   can be understood by repeating

   he says (lege) from verse 18. The masculine participle agrees with
   Jesus, the speaker. The words do not come from Jesus, but are added by
   Mark. Peter reports this item to Mark, probably with a vivid
   recollection of his own experience on the housetop in Joppa when in the
   vision Peter declined three times the Lord's invitation to kill and eat
   unclean animals (Ac 10:14-16 ). It was a riddle to Peter as late as
   that day. "Christ asserts that Levitical uncleanness, such as eating
   with unwashed hands, is of small importance compared with moral
   uncleanness" (Vincent). The two chief words in both incidents, here and
   in Acts, are

   defile (koinoo) and

   cleanse (katharizo). "What God cleansed do not thou treat as defiled"
   (Ac 10:15 ). It was a revolutionary declaration by Jesus and Peter was
   slow to understand it even after the coming of the Holy Spirit at
   Pentecost. Jesus was amply justified in his astonished question:

   Perceive ye not? (ou noeite;). They were making little use of their
   intelligence in trying to comprehend the efforts of Jesus to give them
   a new and true spiritual insight.

   Mark 7:21

   Evil thoughts (o dialogismo o kako). These come out of the heart (ek
   tes kardias), the inner man, and lead to the dreadful list here given
   like the crimes of a modern police court:

   fornications (porneia, usually of the unmarried),

   adulteries (moichaia, of the married),

   thefts (klopa, stealings),

   covetings (pleonexia, craze for more and more),

   murders (phono, growing out of the others often),

   wickednesses (poneria, from ponos, toil, then drudge, bad like our
   knave, serving boy like German Knabe, and then criminal),

   deceit (dolos, lure or snare with bait),

   lasciviousness (aselgeia, unrestrained sex instinct),

   evil eye (ophthalmos poneros) or eye that works evil and that haunts
   one with its gloating stare,

   railing (blasphemia, blasphemy, hurtful speech),

   pride (uperephania, holding oneself above others, stuck up),

   foolishness (aphrosune, lack of sense), a fitting close to it all.

   Mark 7:24

   Into the borders of Tyre and Sidon (eis ta oria Turou ka Sidonos). The
   departure from Capernaum was a withdrawal from Galilee, the second of
   the four withdrawals from Galilee. The first had been to the region of
   Bethsaida Julias in the territory of Herod Philip. This is into
   distinctly heathen land. It was not merely the edge of Phoenicia, but
   into the parts of Tyre and Sidon (Mt 15:21 ). There was too much
   excitement among the people, too much bitterness among the Pharisees,
   too much suspicion on the part of Herod Antipas, too much dulness on
   the part of the disciples for Jesus to remain in Galilee.

   And he could not be hid (ka ouk edunasthe lathein). Jesus wanted to be
   alone in the house after all the strain in Galilee. He craved a little
   privacy and rest. This was his purpose in going into Phoenicia. Note
   the adversative sense of ka here= "but."

   Mark 7:25

   Whose little daughter (es to thugatrion autes). Diminutive with tender
   touch. Note "whose" and "her" like vernacular today.

   Having heard of him (akousasa per autou). Even in this heathen
   territory the fame of Jesus was known. When the Sermon on the Mount was
   preached people were there from "the sea coast of Tyre and Sidon" (Lu
   6:17 ).

   Mark 7:26

   A Greek, a Syro-Phoenician by race (Hellenis, Surophoinikissa to gene).
   "A Greek in religion, a Syrian in tongue, a Phoenician in race"
   (Bruce), from Euthymius Zigabenus. She was not a Phoenician of
   Carthage.

   She besought (erota). Imperfect tense. She kept at it. This verb, as in
   late Greek, is here used for a request, not a mere question. Abundant
   examples in the papyri in this sense.

   Mark 7:27

   Let the children first be filled (aphes proton chortasthena ta paidia).
   The Jews had the first claim. See the command of Jesus in the third
   tour of Galilee to avoid the Gentiles and the Samaritans (Mt 10:5 ).
   Paul was the Apostle to the Gentiles, but he gave the Jew the first
   opportunity (Ro 2:9f. ). See on Mt 15:24f .

   Mark 7:28

   Even the dogs under the table (ka ta kunaria upokato tes trapezes). A
   delightful picture. Even the little dogs (kunaria) under the table

   eat of the children's crumbs (esthiousin apo ton psichion ton paidion).
   Little dogs, little scraps of bread (psichion, diminutive of psichos,
   morsel), little children (paidia, diminutive of pais). Probably the
   little children purposely dropped a few little crumbs for the little
   dogs. These household dogs, pets of and loved by the children. Braid
   Scots has it: "Yet the wee dowgs aneath the table eat o' the moole o'
   the bairns." "A unique combination of faith and wit" (Gould). Instead
   of resenting Christ's words about giving the children's bread to the
   dogs (Gentiles) in verse 27, she instantly turned it to the advantage
   of her plea for her little daughter.

   Mark 7:29

   For this saying (dia touton ton logon). She had faith, great faith as
   Mt 15:28 shows, but it was her quick and bright repartee that pleased
   Jesus. He had missed his rest, but it was worth it to answer a call
   like this.

   Mark 7:30

   And the demon gone out (ka to daimonion exeleluthos). This was her
   crumb from the children's table. The perfect active participle
   expresses the state of completion. The demon was gone for good and all.

   Mark 7:31

   Through the midst of the borders of Decapolis (ana meson ton orion
   Dekapoleos). Jesus left Phoenicia, but did not go back into Galilee. He
   rather went east and came down east of the Sea of Galilee into the
   region of the Greek cities of Decapolis. He thus kept out of the
   territory of Herod Antipas. He had been in this region when he healed
   the Gadarene demoniac and was asked to leave.

   Mark 7:32

   And they bring unto him (ka pherousin auto). Another of Mark's dramatic
   presents. This incident only in Mark.

   Mark 7:33

   Took him aside (apolabomenos auton). The secrecy here observed was
   partly to avoid excitement and partly to get the attention of the deaf
   and dumb demoniac. He could not hear what Jesus said. So Jesus put his
   fingers into his ears, spat, and touched his tongue. There was, of
   course, no virtue in the spittle and it is not clear why Jesus used it.
   Saliva was by some regarded as remedial and was used by exorcists in
   their incantations. Whether this was a concession to the man's
   denseness one does not know. But it all showed the poor man that Jesus
   healed him in his own way.

   Mark 7:34

   Ephphatha (dianoichthÂet, be opened). Another one of Mark's Aramaic
   words preserved and transliterated and then translated into Greek. "Be
   thou unbarred" (Braid Scots). Jesus sighed (estenaxen) as he looked up
   into heaven and spoke the word ephphatha. Somehow he felt a nervous
   strain in this complex case (deaf, dumb, demoniac) that we may not
   quite comprehend.

   Mark 7:35

   He spake plain (elale orthos). He began to speak correctly. Inchoative
   imperfect tense.

   Mark 7:36

   So much the more a great deal they published it (auto mallon
   perissoteron ekerusson). Imperfect tense, continued action. Double
   comparative as occurs elsewhere for emphasis as in Php 1:23 "much more
   better" (pollo mallon kreisson). See Robertson's Grammar, pp. 663f.
   Human nature is a peculiar thing. The command not to tell provoked
   these people to tell just as the leper had done (Mr 1:44f. ). The more
   Jesus commanded (oson autois diestelleto) them not to tell the more
   they told. It was a continuous performance. Prohibitions always affect
   some people that way, especially superficial and light-headed folks.
   But we have to have prohibitions or anarchy.

   Mark 7:37

   He hath done all things well (Kalos panta pepoieken). The present
   perfect active shows the settled convictions of these people about
   Jesus. Their great amazement (uperperissos exeplessonto), imperfect
   passive and compound adverb, thus found expression in a vociferous
   championship of Jesus in this pagan land.
     __________________________________________________________________

Mark 8

   Mark 8:1

   Had nothing to eat (me echonton t phagosin). Genitive absolute and
   plural because ochlou a collective substantive. Not having what to eat
   (deliberative subjunctive retained in indirect question). The
   repetition of a nature miracle of feeding four thousand in Decapolis
   disturbs some modern critics who cannot imagine how Jesus could or
   would perform another miracle elsewhere so similar to the feeding of
   the five thousand up near Bethsaida Julias. But both Mark and Matthew
   give both miracles, distinguish the words for baskets (kophinos,
   sphuris), and both make Jesus later refer to both incidents and use
   these two words with the same distinction (Mr 8:19f.; Mt 16:9f. ).
   Surely it is easier to conceive that Jesus wrought two such miracles
   than to hold that Mark and Matthew have made such a jumble of the whole
   business.

   Mark 8:2

   Now three days (ede emera treis). This text preserves a curious
   parenthetic nominative of time (Robertson, Grammar, p. 460). See on Mt
   15:32 .

   Mark 8:3

   Are come from far (apo makrothen eisin). This item alone in Mark.

   Mark 8:4

   Here (ode). Of all places, in this desert region in the mountains. The
   disciples feel as helpless as when the five thousand were fed. They do
   not rise to faith in the unlimited power of Jesus after all that they
   have seen.

   Mark 8:6

   Brake and gave (eklasen ka edidou). Constative aorist followed by
   imperfect. The giving kept on.

   To set before them (ina paratithosin). Present subjunctive describing
   the continuous process.

   Mark 8:7

   A few small fishes (ichthudia oliga). Mark mentions them last as if
   they were served after the food, but not so Mt 15:34f .

   Mark 8:8

   Broken pieces that remained over (perisseumata klasmaton). Overplus,
   abundance, remains of broken pieces not used, not just scraps or
   crumbs.

   Mark 8:10

   Into the parts of Dalmanutha (eis ta mere Dalmanoutha). Mt 15:39 calls
   it "the borders of Magadan." Both names are unknown elsewhere, but
   apparently the same region of Galilee on the western side of the lake
   not far from Tiberias. Mark here uses "parts" (mere) in the same sense
   as "borders" (oria) in 7:24 just as Matthew reverses it with "parts" in
   Mt 15:21 and "borders" here in Mt 15:39 . Mark has here "with his
   disciples" (meta ton matheton autou) only implied in Mt 15:39 .

   Mark 8:11

   And the Pharisees came forth (ka exelthon o Pharisaio). At once they
   met Jesus and opened a controversy. Mt 16:1 adds "and Sadducees," the
   first time these two parties appear together against Jesus. See
   discussion on Mt 16:1 . The Pharisees and Herodians had already joined
   hands against Jesus in the sabbath controversy (Mr 3:6 ). They

   began to question with him (erxanto sunzetein auto). Dispute, not mere
   inquiry, associative instrumental case of auto. They began at once and
   kept it up (present infinitive).

   Mark 8:12

   He sighed deeply in his spirit (anastenaxas to pneumat). The only
   instance of this compound in the N.T. though in the LXX. The
   uncompounded form occurs in Mr 7:34 and it is common enough. The
   preposition ana- intensifies the meaning of the verb (perfective use).
   "The sigh seemed to come, as we say, from the bottom of his heart, the
   Lord's human spirit was stirred to its depths" (Swete). Jesus resented
   the settled prejudice of the Pharisees (and now Sadducees also) against
   him and his work.

   There shall no sign be given unto this generation (e dotheseta te genea
   taute semeion). Mt 16:4 has simply ou dotheseta, plain negative with
   the future passive indicative. Mark has e instead of ou, which is
   technically a conditional clause with the conclusion unexpressed
   (Robertson, Grammar, p. 1024), really aposiopesis in imitation of the
   Hebrew use of im. This is the only instance in the N.T. except in
   quotations from the LXX (Heb 3:11; 4:3,5 ). It is very common in the
   LXX. The rabbis were splitting hairs over the miracles of Jesus as
   having a possible natural explanation (as some critics do today) even
   if by the power of Beelzebub, and those not of the sky (from heaven)
   which would be manifested from God. So they put up this fantastic test
   to Jesus which he deeply resents. Mt 16:4 adds "but the sign of Jonah"
   mentioned already by Jesus on a previous occasion (Mt 12:39-41 ) at
   more length and to be mentioned again (Lu 11:32 ). But the mention of
   the sign of Jonah was "an absolute refusal of signs in their sense"
   (Bruce). And when he did rise from the dead on the third day, the
   Sanhedrin refused to be convinced (see Acts 3 to 5).

   Mark 8:14

   Bread (artous).

   Loaves , plural.

   More than one loaf (e me ina arton). Except one loaf. Detail only in
   Mark. Practically for thirteen men when hungry.

   Mark 8:15

   Take heed, beware of the leaven of the Pharisees, and the leaven of
   Herod (Horate, blepete apo tes zumes ton Pharisaion ka tes zumes
   Heroidou). Present imperatives. Note apo and the ablative case. Zume is
   from zumoo and occurs already in Mt 13:33 in a good sense. For the bad
   sense see 1Co 5:6 . He repeatedly charged (diestelleto, imperfect
   indicative), showing that the warning was needed. The disciples came
   out of a Pharisaic atmosphere and they had just met it again at
   Dalmanutha. It was insidious. Note the combination of Herod here with
   the Pharisees. This is after the agitation of Herod because of the
   death of the Baptist and the ministry of Jesus (Mr 6:14-29; Mt 14:1-12;
   Lu 9:7-9 ). Jesus definitely warns the disciples against "the leaven of
   Herod" (bad politics) and the leaven of the Pharisees and Sadducees
   (bad theology and also bad politics).

   Mark 8:16

   They reasoned one with another (dielogizonto pros allelous), implying
   discussion. Imperfect tense, kept it up. Mt 16:7 has en eautois, in
   themselves or among themselves.

   Mark 8:17

   Mark here (vv. 17-20) gives six keen questions of Jesus while Mt
   16:8-11 gives as four that really include the six of Mark running some
   together. The questions reveal the disappointment of Jesus at the
   intellectual dulness of his pupils. The questions concern the intellect
   (noeite, from nous, suniete, comprehend), the heart in a

   hardened state (pepÂorÂomenÂen, perfect passive predicate participle as
   in Mr 6:52 , which see), the eyes, the ears, the memory of both the
   feeding of the five thousand and the four thousand here sharply
   distinguished even to the two kinds of baskets (kophinous, sphuridon).
   The disciples did recall the number of baskets left over in each
   instance, twelve and seven. Jesus "administers a sharp rebuke for their
   preoccupation with mere temporalities, as if there were nothing higher
   to be thought of than bread" (Bruce). "For the time the Twelve are
   way-side hearers, with hearts like a beaten path, into which the higher
   truths cannot sink so as to germinate" (Bruce).

   Mark 8:18

   See on 17.

   Mark 8:19

   See on 17.

   Mark 8:20

   See on 17.

   Mark 8:21

   Do ye not yet understand? (oupo suniete;). After all this rebuke and
   explanation. The greatest of all teachers had the greatest of all
   classes, but he struck a snag here. Mt 16:12 gives the result: "Then
   they understood how that he bade them not beware of the loaves of
   bread, but of the teaching of the Pharisees and Sadducees." They had
   once said that they understood the parables of Jesus (Mt 13:51 ). But
   that was a long time ago. The teacher must have patience if his pupils
   are to understand.

   Mark 8:22

   Unto Bethsaida (eis Bethsaidan). On the Eastern side not far from the
   place of the feeding of the five thousand, Bethsaida Julias. Note
   dramatic presents

   they come (erchonta),

   they bring (pherousin). This incident in Mark alone (verses 22-26).

   Mark 8:23

   Brought him out of the village (exenenken auton exo tes komes). It had
   been a village, but Philip had enlarged it and made it a town or city
   (polis), though still called a village (verses 23,26 ). As in the case
   of the deaf and dumb demoniac given also alone by Mark (Mr 7:31-37 ),
   so here Jesus observes the utmost secrecy in performing the miracle for
   reasons not given by Mark. It was the season of retirement and Jesus is
   making the fourth withdrawal from Galilee. That fact may explain it.
   The various touches here are of interest also. Jesus led him out by the
   hand, put spittle on his eyes (using the poetical and Koine papyri word
   ommata instead of the usual opthalmous), and laid his hands upon him,
   perhaps all this to help the man's faith.

   Mark 8:24

   I see men, for I behold them as trees walking (Blepo tous anthropous ot
   os dendra oro peripatountas). A vivid description of dawning sight. His
   vision was incomplete though he could tell that they were men because
   they were walking. This is the single case of a gradual cure in the
   healings wrought by Jesus. The reason for this method in this case is
   not given.

   Mark 8:25

   He looked steadfastly (dieblepsen). He saw thoroughly now, effective
   aorist (dieblepsen), he was completely restored (apekateste, second
   aorist, double compound and double augment), and kept on seeing
   (eneblepen, imperfect, continued action) all things clearly or at a
   distance (telaugos, common Greek word from tele, afar, and auge,
   radiance, far-shining). Some manuscripts (margin in Westcott and Hort)
   read delaugos, from delos, plain, and auge, radiance.

   Mark 8:26

   To his home (eis oikon autou). A joyful homecoming that. He was not
   allowed to enter the village and create excitement before Jesus moved
   on to Caesarea Philippi.

   Mark 8:27

   Into the villages of Caesarea Philippi (eis tas komas Kaisarias tes
   Philippou). Parts (mere) Mt 16:13 has, the Caesarea of Philippi in
   contrast to the one down on the Mediterranean Sea. Mark means the
   villages belonging to the district around Caesarea Philippi. This
   region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so
   that Jesus is safe from annoyance by Herod Antipas or the Pharisees and
   Sadducees. Up here on this mountain slope Jesus will have his best
   opportunity to give the disciples special teaching concerning the
   crucifixion just a little over six months ahead. So Jesus asked
   (eperota, descriptive imperfect)

   Who do men say that I am? (Tina me legousin o anthropo einai;). Mt
   16:13 has "the Son of Man" in place of "I" here in Mark and in Lu 9:18
   . He often described himself as "the Son of Man." Certainly here the
   phrase could not mean merely "a man." They knew the various popular
   opinions about Jesus of which Herod Antipas had heard (Mr 3:21,31 ). It
   was time that the disciples reveal how much they had been influenced by
   their environment as well as by the direct instruction of Jesus.

   Mark 8:28

   And they told him (o de eipan). They knew only too well. See on Mt
   16:14,28 for discussion.

   Mark 8:29

   Thou art the Christ (Su e o Christos). Mark does not give "the Son of
   the living God" (Mt 16:16 ) or "of God" (Lu 9:20 ). The full confession
   is the form in Matthew. Luke's language means practically the same,
   while Mark's is the briefest. But the form in Mark really means the
   full idea. Mark omits all praise of Peter, probably because Peter had
   done so in his story of the incident. For criticism of the view that
   Matthew's narrative is due to ecclesiastical development and effort to
   justify ecclesiastical prerogatives, see discussion on Mt 16:16,18 .
   The disciples had confessed him as Messiah before. Thus Joh 1:41; 4:29;
   6:69; Mt 14:33 . But Jesus had ceased to use the word Messiah to avoid
   political complications and a revolutionary movement (Joh 6:14f. ). But
   did the disciples still believe in Jesus as Messiah after all the
   defections and oppositions seen by them? It was a serious test to which
   Jesus now put them.

   Mark 8:30

   Of him (per autou). As being the Messiah, that he was the Christ (Mt
   16:20 ). Not yet, for the time was not yet ripe. When that comes, the
   triumphal entry into Jerusalem, the very stones will cry out, if men
   will not (Lu 19:40 ).

   Mark 8:31

   He began to teach them (erxato didaskein autous). Mark is fond of this
   idiom, but it is not a mere rhetorical device. Mt 16:21 expressly says
   "from that time." They had to be told soon about the approaching death
   of Jesus. The confession of faith in Jesus indicated that it was a good
   time to begin. Death at the hands of the Sanhedrin (elders, chief
   priests, and scribes) in which Pharisees and Sadducees had about equal
   strength. The resurrection on the third day is mentioned, but it made
   no impression on their minds. This rainbow on the cloud was not seen.

   After three days (meta treis emeras). Mt 16:21 has "the third day" (te
   trite emera) in the locative case of point of time (so also Lu 9:22 ).
   There are some people who stickle for a strict interpretation of "after
   three days" which would be "on the fourth day," not "on the third day."
   Evidently Mark's phrase here has the same sense as that in Matthew and
   Luke else they are hopelessly contradictory. In popular language "after
   three days" can and often does mean "on the third day," but the fourth
   day is impossible.

   Mark 8:32

   Spake the saying openly (parresia ton logon elale). He held back
   nothing, told it all (pan, all, resia, from eipon, say), without
   reserve, to all of them. Imperfect tense elale shows that Jesus did it
   repeatedly. Mark alone gives this item. Mark does not give the great
   eulogy of Peter in Mt 16:17,19 after his confession (Mr 8:29; Mt 16:16;
   Lu 9:20 ), but he does tell the stinging rebuke given Peter by Jesus on
   this occasion. See discussion on Mt 16:21,26 .

   Mark 8:33

   He turning about and seeing his disciples (epistrapheis ka idon tous
   mathetas autou). Peter had called Jesus off to himself
   (proskalesamenos), but Jesus quickly wheeled round on Peter
   (epistrapheis, only strapheis in Matthew). In doing that the other
   disciples were in plain view also (this touch only in Mark). Hence
   Jesus rebukes Peter in the full presence of the whole group. Peter no
   doubt felt that it was his duty as a leader of the Twelve to
   remonstrate with the Master for this pessimistic utterance (Swete). It
   is even possible that the others shared Peter's views and were watching
   the effect of his daring rebuke of Jesus. It was more than mere
   officiousness on the part of Peter. He had not risen above the level of
   ordinary men and deserves the name of Satan whose role he was now
   acting. It was withering, but it was needed. The temptation of the
   devil on the mountain was here offered by Peter. It was Satan over
   again. See on Mt 16:23 .

   Mark 8:34

   And he called unto him the multitude with his disciples (ka
   proskalesamenos ton ochlon sun tois mathetais autou). Mark alone notes
   the unexpected presence of a crowd up here near Caesarea Philippi in
   heathen territory. In the presence of this crowd Jesus explains his
   philosophy of life and death which is in direct contrast with that
   offered by Peter and evidently shared by the disciples and the people.
   So Jesus gives this profound view of life and death to them all.

   Deny himself (aparnesastho eauton). Say no to himself, a difficult
   thing to do. Note reflexive along with the middle voice. Ingressive
   first aorist imperative. See on Mt 16:24 about taking up the Cross. The
   shadow of Christ's Cross was already on him (Mr 8:31 ) and one faces
   everyone.

   Mark 8:35

   And the gospel's sake (ka tou euangeliou). In Mark alone. See on Mt
   16:25f. for this paradox. Two senses of "life" and "save." For the last
   "save" (sose) Mt 16:25 has "find" (eurese). See on Mt 16:26 for "gain,"
   "profit," and "exchange."

   Mark 8:38

   For whosoever shall be ashamed of me and my words (os gar ean
   epaischunthe me ka tous emous logous). More exactly,

   whosoever is ashamed (first aorist passive subjunctive with indefinite
   relative and ean = an. See Robertson, Grammar, pp. 957-9. It is not a
   statement about the future conduct of one, but about his present
   attitude toward Jesus. The conduct of men toward Christ now determines
   Christ's conduct then (epaischuntheseta, first future passive
   indicative). This passive verb is transitive and uses the accusative
   (me, auton).

   In this adulterous and sinful generation (en te genea taute te
   moichalid ka amartolo). Only in Mark.

   When he cometh (otan elthe). Aorist active subjunctive with reference
   to the future second coming of Christ with the glory of the Father with
   his holy angels (cf. Mt 16:27 ). This is a clear prediction of the
   final eschatological coming of Christ. This verse could not be
   separated from Mr 9:1 as the chapter division does. These two verses in
   Mr 8:38; 9:1 form one paragraph and should go together.
     __________________________________________________________________

Mark 9

   Mark 9:1

   Till they see the kingdom of God come with power (eos an idosin ten
   basileian tou theou eleluthuian en duname). In 8:38 Jesus clearly is
   speaking of the second coming. To what is he referring in 9:1? One is
   reminded of Mr 13:32; Mt 24:36 where Jesus expressly denies that anyone
   save the Father himself (not even the Son) knows the day or the hour.
   Does he contradict that here? It may be observed that Luke has only
   "see the kingdom of God," while Matthew has "see the Son of man coming"
   (erchomenon, present participle, a process). Mark has "see the kingdom
   of God come" (eleluthuian, perfect active participle, already come) and
   adds "with power." Certainly the second coming did not take place while
   some of those standing there still lived. Did Jesus mean that? The very
   next incident in the Synoptic Gospels is the Transfiguration on Mount
   Hermon. Does not Jesus have that in mind here? The language will apply
   also to the coming of the Holy Spirit on the great Day of Pentecost.
   Some see in it a reference to the destruction of the temple. It is at
   least open to question whether the Master is speaking of the same event
   in Mr 8:38; 9:1 .

   Mark 9:2

   By themselves (monous). Alone. This word only in Mark. See on Mt 17:1-8
   for discussion of the Transfiguration. Lu 9:28 adds "to pray" as the
   motive of Jesus in taking Peter, James, and John into the high
   mountain.

   Mark 9:3

   Glistering, exceeding white (stilbonta leuka lian). Old words, all of
   them. Mt 17:2 has

   white as the light (leuka os to phos), Lu 9:29 "white and dazzling"
   (leukos exastrapton) like lightning.

   So as no fuller on earth can whiten them (oia gnapheus ep tes ges ou
   dunata outos leukana). Gnapho is an old word to card wool. Note outos,
   so, so white. Some manuscripts in Matthew add os chion, as snow.
   Probably the snow-capped summit of Hermon was visible on this very
   night. See on Mt 17:2 for "transfigured."

   Mark 9:4

   Elijah with Moses (Eleias sun Mouse). Matthew and Luke have "Moses and
   Elijah." Both, as a matter of fact were prophets and both dealt with
   law. Both had mysterious deaths. The other order in Mr 9:5 .

   Mark 9:6

   For he wist not what to answer (ou gar eide t apokrithe). Deliberative
   subjunctive retained in indirect question. But why did Peter say
   anything? Luke says that he spoke, "not knowing what he said," as an
   excuse for the inappropriateness of his remarks. Perhaps Peter felt
   embarrassed at having been asleep (Lu 9:32 ) and the feast of
   tabernacles or booths (skena) was near. See on Mt 17:4 . Peter and the
   others apparently had not heard the talk of Moses and Elijah with Jesus
   about his decease (exodon, exodus, departure) and little knew the
   special comfort that Jesus had found in this understanding of the great
   approaching tragedy concerning which Peter had shown absolute stupidity
   (Mr 8:32f. ) so recently. See on Mt 17:5 about the overshadowing and
   the voice.

   Mark 9:8

   Suddenly looking round about (exapina periblepsameno). Mt 17:8 has it
   "lifting up their eyes." Mark is more graphic. The sudden glance around
   on the mountain side when the cloud with Moses and Elijah was gone.

   Jesus only with themselves (meth' eauton e me Iesoun monon). Mark shows
   their surprise at the situation. They were sore afraid (Mt 17:6 )
   before Jesus touched them.

   Mark 9:9

   Save when (e me otan). Matthew has "until" (eos ou).

   Should have risen (anaste). Second aorist active subjunctive. More
   exactly, "should rise" (punctiliar aorist and futuristic, not with any
   idea of perfect tense). Lu 9:36 merely says that they told no man any
   of these things. It was a high and holy secret experience that the
   chosen three had had for their future good and for the good of all.

   Mark 9:10

   They kept the saying (ton logon ekratesan) to themselves as Jesus had
   directed, but

   questioning among themselves (pros eautous sunzetountes). Now they
   notice his allusion to rising from the dead which had escaped them
   before (Mr 8:31 ).

   Mark 9:12

   Restoreth all things (apokatistane panta). This late double compound
   verb, usual form apokathistem in the papyri, is Christ's description of
   the Baptist as the promised Elijah and Forerunner of the Messiah. See
   on Mt 17:10-13 . The disciples had not till now understood that the
   Baptist fulfilled the prophecy in Mal 3:5f . They had just seen Elijah
   on the mountain, but Jesus as Messiah preceded this coming of Elijah.
   But Jesus patiently enlightens his dull pupils as they argue about the
   exegesis of the scribes.

   Mark 9:14

   And scribes questioning with them (ka grammateis sunzetountes pros
   autous). Mark alone gives this item. He is much fuller on this incident
   ( 9:14-29) than either Matthew (Mt 17:14-20 ) or Luke (Lu 9:37-43 ). It
   was just like the professional scribes to take keen interest in the
   failure of the nine disciples to cure this poor boy. They gleefully
   nagged and quizzed them. Jesus and the three find them at it when they
   arrive in the plain.

   Mark 9:15

   Were greatly amazed (exethambethesan). First aorist passive ingressive
   aorist with perfective compound ex-. The sudden and opportune
   appearance of Jesus in the midst of the dispute when no one was looking
   for him turned all eyes to him. He would not fail, however the
   disciples might do so. The people were awed for the moment and then
   running began to welcome him (protrechontes espazonto). Present
   participle and imperfect middle indicative.

   Mark 9:16

   What question ye with them? (T sunzeteite pros autous;). Jesus had
   noticed the embarrassment of the nine and at once takes hold of the
   situation.

   Mark 9:17

   I brought unto thee my son (enenka ton uion mou pros se). The father
   stepped out and gave the explanation of the excited dispute in direct
   and simple pathos.

   Mark 9:18

   Wheresoever it taketh him (opou ean auton katalabe). Seizes him down.
   Our word catalepsy is this same word. The word is used by Galen and
   Hippocrates for fits. The word is very common in the papyri in various
   senses as in the older Greek. Each of the verbs here in Mark is a
   graphic picture.

   Dashes down (resse). Also regnumi, m form. Convulses, rends, tears
   asunder. Old and common word.

   Foameth (aphrize). Here only in the N.T. Poetic and late word.

   Grindeth (trize). Another hapax legomenon in the N.T. Old word for
   making a shrill cry or squeak.

   Pineth away (xeraineta). Old word for drying or withering as of grass
   in Jas 1:11 .

   And they were not able (ka ouk ischusan). They did not have the
   strength (ischus) to handle this case. See Mt 17:16; Lu 9:40 (ka ouk
   edunethesan, first aorist passive). It was a tragedy.

   Mark 9:19

   Bring him unto me (pherete auton pros me). The disciples had failed and
   their unbelief had led to this fiasco. Even the disciples were like and
   part of the

   faithless (apistos, unbelieving) generation in which they lived. The
   word

   faithless does not here mean treacherous as it does with us. But Jesus
   is not afraid to undertake this case. We can always come to Jesus when
   others fail us.

   Mark 9:20

   Tare him grievously (sunesparaxen auton). Lu 9:42 has both errexen
   (dashed down, like Mr 9:18 , resse) and sunesparaxen (convulsed). This
   compound with sun- (together with), strengthens the force of the verb
   as in sunpnigo (Mr 4:7 ) and suntereo ( 6:20). The only other instance
   of this compound verb known is in Maximus Tyrius (second century B.C.).

   Wallowed (ekulieto). Imperfect passive, was rolled. A pitiful sight.
   Late form of the old kulindo.

   Mark 9:22

   But if thou canst (all 'e t dune). Jesus had asked (verse 21) the
   history of the case like a modern physician. The father gave it and
   added further pathetic details about the fire and the water. The
   failure of the disciples had not wholly destroyed his faith in the
   power of Jesus, though the conditional form (first class, assuming it
   to be true) does suggest doubt whether the boy can be cured at all. It
   was a chronic and desperate case of epilepsy with the demon possession
   added.

   Help us (boetheson emin). Ingressive aorist imperative. Do it now. With
   touching tenderness he makes the boy's case his own as the
   Syrophoenician woman had said, "Have mercy on me" (Mt 15:21 ). The
   leper had said: "If thou wilt" (Mr 1:40 ). This father says: "If thou
   canst."

   Mark 9:23

   If thou canst (to e dune). The Greek has a neat idiom not preserved in
   the English translation. The article takes up the very words of the man
   and puts the clause in the accusative case of general reference. "As to
   the 'if thou canst,' all things can (dunata) to the one who believes."
   The word for "possible" is dunata, the same root as dune (canst). This
   quick turn challenges the father's faith. On this use of the Greek
   article see Robertson, Grammar, p. 766.

   Mark 9:24

   Cried out (kraxas). Loud outcry and at once (euthus). The later
   manuscripts have "with tears" (meta dakruon), not in the older
   documents.

   I believe; help my unbelief (Pisteuo: boethe te apistia). An exact
   description of his mental and spiritual state. He still had faith, but
   craved more. Note present imperative here (continuous help) boethe,
   while aorist imperative (instant help) boetheson, verse 22. The word
   comes from boe, a cry and theo, to run, to run at a cry for help, a
   vivid picture of this father's plight.

   Mark 9:25

   A multitude came running together (episuntreche ochlos). A double
   compound here alone in the N.T. and not in the old Greek writers.
   Epitrecho occurs in the papyri, but not episuntrecho. The double
   compound vividly describes the rapid gathering of the crowd to Jesus
   and the epileptic boy to see the outcome.

   Come out of him (exelthe ex autou). Jesus addresses the demon as a
   separate being from the boy as he often does. This makes it difficult
   to believe that Jesus was merely indulging popular belief in a
   superstition. He evidently regards the demon as the cause in this case
   of the boy's misfortune.

   Mark 9:26

   Having torn much (sparaxas). The uncompounded verb used in verse 20.

   Became as one dead (egeneto ose nekros). As if dead from the violence
   of the spasm. The demon did him all possible harm in leaving him.

   Mark 9:28

   Privately, saying (kat' idian ot). Indoors the nine disciples seek an
   explanation for their colossal failure. They had cast out demons and
   wrought cures before. The Revisers are here puzzled over Mark's use of
   ot as an interrogative particle meaning

   why where Mt 17:19 has dia t. Some of the manuscripts have dia t here
   in Mr 9:28 as all do in Mt 17:19 . See also Mr 2:16 and 9:11. It is
   probable that in these examples ot really means

   why . See Robertson, Grammar, p. 730. The use of os as interrogative
   "is by no means rare in the late Greek" (Deissmann, Light from the
   Ancient East, p. 126).

   Mark 9:29

   Save by prayer (e me en proseuche). The addition of "and of fasting"
   does not appear in the two best Greek manuscripts (Aleph and B). It is
   clearly a late addition to help explain the failure. But it is needless
   and also untrue. Prayer is what the nine had failed to use. They were
   powerless because they were prayerless. Their self-complacency spelled
   defeat. Mt 17:20 has "because of your little faith" (oligopistian).
   That is true also. They had too much faith in themselves, too little in
   Christ. "They had trusted to the semi-magical power with which they
   thought themselves invested" (Swete). "Spirits of such malignity were
   quick to discern the lack of moral power and would yield to no other"
   (ibid.).

   Mark 9:30

   He would not that any man should know it (ouk ethelen ina tis gno).
   Imperfect tense followed by ingressive aorist subjunctive (gno = gno,
   the usual form). He was not willing that any one should learn it. Back
   in Galilee Jesus was, but he was avoiding public work there now (cf.
   7:24). He was no longer the hero of Galilee. He had left Caesarea
   Philippi for Galilee.

   Mark 9:31

   For he taught (edidasken gar). Imperfect tense, and the reason given
   for secrecy. He was renewing again definitely the prediction of his
   death in Jerusalem some six months ahead as he had done before (Mr
   8:31; Mt 16:21; Lu 9:22 ). Now as then Jesus foretells his resurrection
   "after three days" ("the third day," Mt 17:23 ).

   Mark 9:32

   But they understood not the saying (o de egnooun to rema). An old word.
   Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued
   not to understand. They were agnostics on the subject of the death and
   resurrection even after the Transfiguration experience. As they came
   down from the mountain they were puzzled again over the Master's
   allusion to his resurrection (Mr 9:10 ). Mt 17:23 notes that "they were
   exceeding sorry" to hear Jesus talk this way again, but Mark adds that
   they "were afraid to ask him" (ephobounto auton eperotesa). Continued
   to be afraid (imperfect tense), perhaps with a bitter memory of the
   term "Satan" hurled at Peter when he protested the other time when
   Jesus spoke of his death (Mr 8:33; Mt 16:23 ). Lu 9:45 explains that
   "it was concealed from them," probably partly by their own preconceived
   ideas and prejudices.

   Mark 9:33

   In the house (en te oikia). Probably Peter's house in Capernaum which
   was the home of Jesus when in the city.

   What were ye reasoning in the way? (T en te odo dielogiszethe;).
   Imperfect tense. They had been disputing (verse 34), not about the
   coming death of the Master, but about the relative rank of each of them
   in the political kingdom which they were expecting him to establish.
   Jesus had suspected the truth about them and they had apparently kept
   it up in the house. See on Mt 18:1 where the disciples are represented
   as bringing the dispute to Jesus while here Jesus asks them about it.
   Probably they asked Jesus first and then he pushed the matter further
   and deeper to see if this had not been the occasion of the somewhat
   heated discussion on the way in.

   Mark 9:34

   But they held their peace (Ho de esiopon). Imperfect tense. Put thus to
   them, they felt ashamed that the Master had discovered their jealous
   rivalry. It was not a mere abstract query, as they put it to Jesus, but
   it was a canker in their hearts.

   Mark 9:35

   He sat down and called the twelve (kathisas ephonesen tous dodeka).
   Deliberate action of Jesus to handle this delicate situation. Jesus
   gives them the rule of greatness: "If any man would be first (protos)
   he shall be last (eschatos) of all, and minister (diakonos) of all."
   This saying of Christ, like many others, he repeated at other times (Mr
   10:43f.; Mt 23:8ff.; Lu 22:24f. ). Mt 18:2 says that he called a little
   child, one there in the house, perhaps Peter's child. Lu 9:47 notes
   that he "set him by his side." Then Jesus

   taking him in his arms (enankalisamenos, aorist middle participle, late
   Greek word from ankale as in Lu 2:28 ) spoke again to the disciples.

   Mark 9:37

   One of such little children (en ton toiouton paidion). Mt 18:5 has "one
   such little child" and Lu 9:48 "this little child." It was an object
   lesson to the arrogant conceit of the twelve apostles contending for
   primacy. They did not learn this lesson for they will again wrangle
   over primacy (Mr 10:33-45; Mt 20:20-28 ) and they will be unable to
   comprehend easily what the attitude of Jesus was toward children (Mr
   10:13-16; Mt 19:13-15; Lu 8:15-17 ). The child was used as a rebuke to
   the apostles.

   Mark 9:38

   Because he followed not us (ot ouk ekolouthe emin). Note vivid
   imperfect tense again. John evidently thought to change the subject
   from the constraint and embarrassment caused by their dispute. So he
   told about a case of extra zeal on his part expecting praise from
   Jesus. Perhaps what Jesus had just said in verse 37 raised a doubt in
   John's mind as to the propriety of his excessive narrowness. One needs
   to know the difference between loyalty to Jesus and stickling over
   one's own narrow prejudices.

   Mark 9:39

   Forbid him not (me koluete). Stop hindering him (me and the
   present-imperative) as John had been doing.

   Mark 9:40

   He that is not against us is with us (os ouk estin kath' emon uper emon
   estin). This profound saying throws a flood of light in every
   direction. The complement of this logion is that in Mt 12:30 : "He that
   is not with me is against me." Both are needed. Some people imagine
   that they are really for Christ who refuse to take a stand in the open
   with him and for him.

   Mark 9:41

   Because ye are Christ's (ot Christou este). Predicate genitive, belong
   to Christ. See Ro 8:9; 1Co 1:12; 2Co 10:7 . That is the bond of
   universal brotherhood of the redeemed. It breaks over the lines of
   nation, race, class, sex, everything. No service is too small, even a
   cup of cold water, if done for Christ's sake. See on Mt 18:6f. for
   discussion on stumbling-blocks for these little ones that believe on
   Jesus (Mr 9:42 ), a loving term of all believers, not just children.

   Mark 9:43

   Into hell, into the unquenchable fire (eis ten geennan, eis to pur to
   asbeston). Not Hades, but Gehenna. Asbeston is alpha privative and
   sbestos from sbennum to quench. It occurs often in Homer. Our word
   asbestos is this very word. Mt 18:8 has "into the eternal fire." The
   Valley of Hinnom had been desecrated by the sacrifice of children to
   Moloch so that as an accursed place it was used for the city garbage
   where worms gnawed and fires burned. It is thus a vivid picture of
   eternal punishment.

   Mark 9:44

   The oldest and best manuscripts do not give these two verses. They came
   in from the Western and Syrian (Byzantine) classes. They are a mere
   repetition of verse 48. Hence we lose the numbering 44 and 46 in our
   verses which are not genuine.

   Mark 9:46

   See on 44

   Mark 9:47

   With one eye (monophthalmon). Literally one-eyed. See also Mt 18:9 .
   Vernacular Koine and condemned by the Atticists. See Mt 18:8f . Mark
   has here "kingdom of God" where Mt 18:9 has "life."

   Mark 9:48

   Their worm (o skolex auton). "The worm, i.e. that preys upon the
   inhabitants of this dread realm" (Gould). Two bold figures of Gehenna
   combined (the gnawing worm, the burning flame). No figures of Gehenna
   can equal the dread reality which is here described. See Isa 66:24 .

   Mark 9:50

   Have salt in yourselves (echete en eautois ala). Jesus had once called
   them the salt of the earth (Mt 5:13 ) and had warned them against
   losing the saltness of the salt. If it is analon, nothing can

   season (artuo) it and it is of no use to season anything else. It is
   like an exploded shell, a burnt-out crater, a spent force. This is a
   warning for all Christians.
     __________________________________________________________________

Mark 10

   Mark 10:1

   Into the border of Judea and beyond Jordan (eis ta oria tes Ioudaias ka
   peran tou Iordanou). See on Mt 19:1 for discussion of this curious
   expression. Matthew adds "from Galilee" and Lu 17:11 says that Jesus
   "was passing through the midst of Samaria and Galilee" after leaving
   Ephraim (Joh 11:54 ). A great deal has intervened between the events at
   the close of Mark 9 and those in the beginning of Mark 10. For these
   events see Mt 18; Joh 7-11; Lu 9:57-18:14 (one-third of Luke's Gospel
   comes in here). It was a little over six months to the end at the close
   of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his
   last journey to Jerusalem going north through Samaria, Galilee, across
   the Jordan into Perea, and back into Judea near Jericho to go up with
   the passover pilgrims from Galilee.

   Multitudes (ochlo). Caravans and caravans journeying to Jerusalem. Many
   of them are followers of Jesus from Galilee or at least kindly disposed
   towards him. They go together (sunporeuonta) with Jesus. Note dramatic
   historical present.

   As he was wont (os eiothe). Second past perfect used like an imperfect
   from eiotha, second perfect active. Jesus

   was teaching (edidasken, imperfect, no longer present tense) this
   moving caravan.

   Mark 10:2

   Tempting him (peirazontes). As soon as Jesus appears in Galilee the
   Pharisees attack him again (cf. 7:5; 8:11 ). Gould thinks that this is
   a test, not a temptation. The word means either (see on Mt 4:1 ), but
   their motive was evil. They had once involved the Baptist with Herod
   Antipas and Herodias on this subject. They may have some such hopes
   about Jesus, or their purpose may have been to see if Jesus will be
   stricter than Moses taught. They knew that he had already spoken in
   Galilee on the subject (Mt 5:31f. ).

   Mark 10:3

   What did Moses command you? (T umin eneteilato Mouses;). Jesus at once
   brought up the issue concerning the teaching of Moses (De 24:1 ). But
   Jesus goes back beyond this concession here allowed by Moses to the
   ideal state commanded in Ge 1:27 .

   Mark 10:4

   To write a bill of divorcement and to put her away (biblion apostasiou
   grapsa ka apolusa). The word for "bill" (biblion) is a diminutive and
   means "little book," like the Latin libellus, from which comes our word
   libel (Vincent). Wycliff has it here "a libel of forsaking." This same
   point the Pharisees raise in Mt 19:7 , showing probably that they held
   to the liberal view of Hillel, easy divorce for almost any cause. That
   was the popular view as now. See on Mt 19:7 for this and for discussion
   of "for your hardness of heart" (sklerokardia). Jesus expounds the
   purpose of marriage (Ge 2:24 ) and takes the stricter view of divorce,
   that of the school of Shammai. See on Mt 19:1-12 for discussion. Mr
   10:10 notes that the disciples asked Jesus about this problem "in the
   house" after they had gone away from the crowd.

   Mark 10:11

   Mark does not give the exception stated in Mt 19:9 "except for
   fornication" which see for discussion, though the point is really
   involved in what Mark does record. Mere formal divorce does not annul
   actual marriage consummated by the physical union. Breaking that bond
   does annul it.

   Mark 10:12

   If she herself shall put away her husband and marry another (ean aute
   apolusasa ton andra autes gamese). Condition of the third class
   (undetermined, but with prospect of determination). Greek and Roman law
   allowed the divorce of the husband by the wife though not provided for
   in Jewish law. But the thing was sometimes done as in the case of
   Herodias and her husband before she married Herod Antipas. So also
   Salome, Herod's sister, divorced her husband. Both Bruce and Gould
   think that Mark added this item to the words of Jesus for the benefit
   of the Gentile environment of this Roman Gospel. But surely Jesus knew
   that the thing was done in the Roman world and hence prohibited
   marrying such a "grass widow."

   Mark 10:13

   They brought (prosepheron). Imperfect active tense, implying
   repetition. So also Lu 18:15 , though Mt 19:13 has the constative
   aorist passive (prosenechthesan). "This incident follows with singular
   fitness after the Lord's assertion of the sanctity of married life"
   (Swete). These children (paidia, Mark and Matthew; brephe in Luke) were
   of various ages. They were brought to Jesus for his blessing and
   prayers (Matthew). The mothers had reverence for Jesus and wanted him
   to touch (apseta) them. There was, of course, no question of baptism or
   salvation involved, but a most natural thing to do.

   Mark 10:14

   He was moved with indignation (eganaktesen). In Mark alone. The word is
   ingressive aorist, became indignant, and is a strong word of deep
   emotion (from agan and achthoma, to feel pain). Already in Mt 21:15;
   26:8 . Old and common word.

   Suffer the little children to come unto me (aphete ta paidia erchestha
   pros me). Mark has the infinitive erchestha (come) not in Matthew, but
   in Luke. Surely it ought to be a joy to parents to bring their children
   to Jesus, certainly to allow them to come, but to hinder their coming
   is a crime. There are parents who will have to give answer to God for
   keeping their children away from Jesus.

   Mark 10:15

   As a little child (os paidion). How does a little child receive the
   kingdom of God? The little child learns to obey its parents simply and
   uncomplainingly. There are some new psychologists who argue against
   teaching obedience to children. The results have not been inspiring.
   Jesus here presents the little child with trusting and simple and
   loving obedience as the model for adults in coming into the kingdom.
   Jesus does not here say that children are in the kingdom of God because
   they are children.

   Mark 10:16

   He took them in his arms (enankalisamenos). A distinct rebuke to the
   protest of the over-particular disciples. This word already in Mr 9:36
   . In Lu 2:28 we have the full idiom, to receive into the arms (eis tas
   ankalas dechestha). So with tender fondling Jesus repeatedly blessed
   (kateuloge, imperfect), laying his hands upon each of them (titheis,
   present participle). It was a great moment for each mother and child.

   Mark 10:17

   Ran (prosdramon). Jesus had left the house ( 10:10) and was proceeding
   with the caravan on the way (eis odon) when this ruler eagerly ran and
   kneeled (gonupetesas) and was asking (eperota, imperfect) Jesus about
   his problem. Both these details alone in Mark.

   Mark 10:18

   Why callest thou me good? (T me legeis agathon;). So Lu 18:19 . Mt
   19:17 has it: "Why asketh thou concerning that which is good? "The
   young ruler was probably sincere and not using mere fulsome compliment,
   but Jesus challenges him to define his attitude towards him as was
   proper. Did he mean "good" (agathos) in the absolute sense as applied
   to God? The language is not a disclaiming of deity on the part of
   Jesus.

   That I may inherit (ina kleronomeso). Mt 19:16 has (scho), that I may
   "get."

   Mark 10:20

   All these (tauta panta). Literally,

   these all (of them).

   Mark 10:21

   Looking upon him loved him (emblepsas auto egapesen). Mark alone
   mentions this glance of affection, ingressive aorist participle and
   verb. Jesus fell in love with this charming youth.

   One thing thou lackest (Hen se ustere). Lu 18:22 has it: "One thing
   thou lackest yet" (Et en so leipe). Possibly two translations of the
   same Aramaic phrase. Mt 19:20 represents the youth as asking "What lack
   I yet?" (T et ustero;). The answer of Jesus meets that inquiry after
   more than mere outward obedience to laws and regulations. The verb
   ustero is from the adjective usteros (behind) and means to be too late,
   to come short, to fail of, to lack. It is used either with the
   accusative, as here, or with the ablative as in 2Co 11:5 , or the
   dative as in Textus Receptus here, so.

   Mark 10:22

   But his countenance fell (o de stugnasas). In the LXX and Polybius once
   and in Mt 16:3 (passage bracketed by Westcott and Hort). The verb is
   from stugnos, sombre, gloomy, like a lowering cloud. See on Mt 19:22
   for discussion of "sorrowful" (lupoumenos).

   Mark 10:23

   Looked round about (periblepsamenos). Another picture of the looks of
   Jesus and in Mark alone as in 3:5,34 . "To see what impression the
   incident had made on the Twelve" (Bruce). "When the man was gone the
   Lord's eye swept round the circle of the Twelve, as he drew for them
   the lesson of the incident" (Swete).

   How hardly (Pos duskolos). So Lu 18:24 . Mt 19:23 has it: "With
   difficulty (duskolos) shall a rich man." See on Matthew for this word.

   Mark 10:24

   Were amazed (ethambounto). Imperfect passive. A look of blank
   astonishment was on their faces at this statement of Jesus. They in
   common with other Jews regarded wealth as a token of God's special
   favour.

   Children (tekna). Here alone to the Twelve and this tender note is due
   to their growing perplexity.

   For them that trust in riches (tous pepoithotas ep tois chremasin).
   These words do not occur in Aleph B Delta Memphitic and one Old Latin
   manuscript. Westcott and Hort omit them from their text as an evident
   addition to explain the difficult words of Jesus.

   Mark 10:25

   Needle's eye (trumalias raphidos). See on Mt 19:24 for discussion. Luke
   uses the surgical needle, belones. Matthew has the word raphis like
   Mark from rapto, to sew, and it appears in the papyri. Both Matthew and
   Luke employ trematos for eye, a perforation or hole from titrao, to
   bore. Mark's word trumalias is from truo, to wear away, to perforate.
   In the LXX and Plutarch.

   Mark 10:26

   Then who (ka tis). Mt 19:25 has Tis oun. Evidently ka has here an
   inferential sense like oun.

   Mark 10:27

   Looking on them (emblepsas autois). So in Mt 19:26 . Their amazement
   increased ( 26).

   But not with God (all' ou para theo). Locative case with para (beside).
   The impossible by the side of men (para anthropois) becomes possible by
   the side of God. That is the whole point and brushes to one side all
   petty theories of a gate called needle's eye, etc.

   Mark 10:28

   Peter began to say (erxato legein o Petros). It was hard for Peter to
   hold in till now. Mt 19:27 says that "Peter answered" as if the remark
   was addressed to him in particular. At any rate Peter reminds Jesus of
   what they had left to follow him, four of them that day by the sea (Mr
   1:20; Mt 4:22; Lu 5:11 ). It was to claim obedience to this high ideal
   on their part in contrast with the conduct of the rich young ruler.

   Mark 10:30

   With persecutions (meta diogmon). This extra touch is in Mark alone.
   There is a reminiscence of some of "the apocalyptic of the familiar
   descriptions of the blessings of the Messianic kingdom. But Jesus uses
   such language from the religious idiom of this time only to idealize
   it" (Gould). The apostles were soon to see the realization of this
   foreshadowing of persecution. Vincent notes that Jesus omits "a hundred
   wives" in this list, showing that Julian the Apostate's sneer on that
   score was without foundation.

   Mark 10:31

   See on Mt 19:30 for the use of the paradox about

   first and

   last , probably a rebuke here to Peter's boast.

   Mark 10:32

   And they were amazed (ka ethambounto). Imperfect tense describing the
   feelings of the disciples as Jesus was walking on in front of them (en
   proagon autous, periphrastic imperfect active), an unusual circumstance
   in itself that seemed to bode no good as they went on through Perea
   towards Jerusalem. In fact,

   they that followed were afraid (o de akolouthountes ephobounto) as they
   looked at Jesus walking ahead in solitude. The idiom (o de) may not
   mean that all the disciples were afraid, but only some of them. "The
   Lord walked in advance of the Twelve with a solemnity and a
   determination which foreboded danger" (Swete). Cf. Lu 9:5 . They began
   to fear coming disaster as they neared Jerusalem. They read correctly
   the face of Jesus.

   And he took again the twelve (ka paralabon tous dodeka). Matthew has
   "apart" from the crowds and that is what Mark also means. Note
   paralabon, taking to his side.

   And began to tell them the things that were to happen to him (erxato
   autois legein ta mellonta auto sumbainein). He had done it before three
   times already (Mr 8:31; 9:13; 9:31 ). So Jesus tries once more. They
   had failed utterly heretofore. How is it now? Luke adds ( 18:34): "They
   understood none of these things." But Mark and Matthew show how the
   minds of two of the disciples were wholly occupied with plans of their
   own selfish ambition while Jesus was giving details of his approaching
   death and resurrection.

   Mark 10:35

   There come near unto him James and John (ka prosporeuonta Iakobos ka
   Ioanes). Dramatic present tense. Matthew has tote, then, showing that
   the request of the two brothers with their mother (Mt 20:20 ) comes
   immediately after the talk about Christ's death.

   We would (thelomen). We wish, we want, bluntly told.

   She came worshipping (proskunousa) Matthew says. The mother spoke for
   the sons. But they try to commit Jesus to their desires before they
   tell what they are, just like spoiled children.

   Mark 10:37

   In thy glory (en te doxe). Mt 20:21 has "in thy kingdom." See on Mt
   20:20 for the literal interpretation of Mt 19:28 . They are looking for
   a grand Jewish world empire with apocalyptic features in the
   eschatological culmination of the Messiah's kingdom. That dream brushed
   aside all the talk of Jesus about his death and resurrection as mere
   pessimism.

   Mark 10:38

   Or be baptized with the baptism that I am baptized with (e to baptisma
   o ego baptizoma baptisthena). Cognate accusative with both passive
   verbs. Mt 20:22 has only the cup, but Mark has both the cup and the
   baptism, both referring to death. Jesus in the Garden of Gethsemane
   will refer to his death again as "the cup" (Mr 14:36; Mt 26:39; Lu
   22:42 ). He had already used baptism as a figure for his death (Lu
   12:50 ). Paul will use it several times (1Co 15:29; Ro 6:3-6; Col 2:12
   ).

   Mark 10:39

   See on Mt 20:23-28 for discussion on these memorable verses ( 39-45)
   identical in both Matthew and Mark. In particular in verse 45 note the
   language of Jesus concerning his death as "a ransom for many" (lutron
   ant pollon), words of the Master that were not understood by the
   apostles when spoken by Jesus and which have been preserved for us by
   Peter through Mark. Some today seek to empty these words of all real
   meaning as if Jesus could not have or hold such a conception concerning
   his death for sinners.

   Mark 10:40

   See on 39

   Mark 10:41

   See on 39

   Mark 10:42

   See on 39

   Mark 10:43

   See on 39

   Mark 10:44

   See on 39

   Mark 10:45

   See on 39

   Mark 10:46

   From Jericho (apo Iereicho). See on Mt 20:29 for discussion of this
   phrase and Luke's (Lu 18:35 ) "nigh unto Jericho" and the two Jerichos,
   the old and the new Roman (Luke). The new Jericho was "about five miles
   W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the
   Wady Kelt, and more than a mile south of the site of the ancient town"
   (Swete).

   Great multitude (ochlou ikanou). Considerable, more than sufficient.
   Often in Luke and the papyri in this sense. See Mt 3:11 for the other
   sense of fit for ikanos.

   Bartimaeus (Bartimaios). Aramaic name like Bartholomew, bar meaning son
   like Hebrew ben. So Mark explains the name meaning "the son of Timaeus"
   (o uios Timaiou). Mark alone gives his name while Mt 20:30 mentions two
   which see for discussion.

   Blind beggar (tuphlos prosaites), "begging" (epaiton) Luke has it (Lu
   18:35 ). All three Gospels picture him as

   sitting by the roadside (ekatheto para ten odon). It was a common
   sight. Bartimaeus had his regular place. Vincent quotes Thomson
   concerning Ramleh: "I once walked the streets counting all that were
   either blind or had defective eyes, and it amounted to about one-half
   the male population. The women I could not count, for they are rigidly
   veiled" (The Land and the Book). The dust, the glare of the sun, the
   unsanitary habits of the people spread contagious eye-diseases.

   Mark 10:48

   Rebuked him (epetimon auto). Imperfect tense. Kept rebuking repeatedly.
   So Lu 18:39 . Aorist tense in Mt 20:31 .

   Should hold his peace (siopese). Ingressive aorist subjunctive, become
   silent.

   The more a great deal (pollo mallon). So Lu 18:39 . Only meizon in Mt
   20:31 .

   Mark 10:49

   Stood still (stas). Second aorist active ingressive participle. So Mt
   20:32 . Lu 18:40 has statheis, aorist passive participle.

   He calleth thee (phone se). That was joyful news to Bartimaeus. Vivid
   dramatic presents here in Mark.

   Mark 10:50

   Casting away his garment (apobalon to imation autou). Second aorist
   active participle. Outer robe in his haste.

   Sprang up (anapedesas). Leaping up, vivid details again in Mark.

   Mark 10:51

   That I should do (poieso). Neat Greek idiom with aorist subjunctive
   without ina after theleis. For this asyndeton (or parataxis) see
   Robertson, Grammar, p. 430.

   Rabboni (Rabboune). The Aramaic word translated Lord (Kurie) in Mt
   20:33 and Lu 18:41 . This very form occurs again in Joh 20:16 .

   That I may receive my sight (ina anablepso). To recover sight (ana-),
   see again. Apparently he had once been able to see. Here ina is used
   though thelo is not (cf. 10:35). The Messiah was expected to give sight
   to the blind (Isa 61:1; Lu 4:18; 7:22 ).

   Mark 10:52

   Followed (ekolouthe). Imperfect tense picturing joyful Bartimaeus as he
   followed the caravan of Jesus into the new Jericho.

   Made thee whole (sesoken). Perfect active indicative. The word commonly
   means

   save and that may be the idea here.
     __________________________________________________________________

Mark 11

   Mark 11:1

   Unto Bethphage and Bethany (eis Bethphage ka Bethanian). Both together
   as in Lu 19:29 , though Mt 21:1 mentions only Bethphage. See discussion
   in Matthew for this and the Mount of Olives.

   Mark 11:2

   As ye enter (eisporeuomeno). So also Lu 19:30 . Present middle
   participle.

   Colt (polon). So Lu 19:30 . Mt 21:2 speaks of the ass (onon) also.

   Whereon no one ever yet sat (eph' on oudeis anthropon ekathisen). So Lu
   19:30 .

   Mark 11:3

   The Lord (o Kurios). So Matt. and Luke. See on Mt 21:3 for discussion
   of this word applied to Jesus by himself.

   He will send him back (apostelle). Present indicative in futuristic
   sense. Mt 21:3 has the future apostele.

   Mark 11:4

   A colt tied at the door without in the open street (polon dedemenon
   pros thuran exo ep tou amphodou). A carefully drawn picture. The colt
   was outside the house in the street, but fastened (bound, perfect
   passive participle) to the door. "The better class of houses were built
   about an open court, from which a passage way under the house led to
   the street outside. It was at this outside opening to the street that
   the colt was tied" (Gould). The word amphodos (from ampho, both, and
   odos, road) is difficult. It apparently means road around a thing, a
   crooked street as most of them were (cf. Straight Street in Ac 9:11 ).
   It occurs only here in the N.T. besides D in Ac 19:28 . It is very
   common in the papyri for vicus or "quarter."

   And they loose him (ka luousin auton). Dramatic present tense. Perhaps
   Peter was one of those sent this time as he was later (Lu 22:8 ). If
   so, that explains Mark's vivid details here.

   Mark 11:5

   Certain of those that stood there (tines ton eke estekoton). Perfect
   active participle, genitive plural. Bystanders. Lu 19:33 terms them
   "the owners thereof" (o kurio autou). The lords or masters of the colt.
   They make a natural protest.

   Mark 11:7

   They bring the colt unto Jesus (pherousin ton polon pros ton Iesoun).
   Vivid historical present. The owners acquiesced as Jesus had predicted.
   Evidently friends of Jesus.

   Mark 11:8

   Branches (stibadas). A litter of leaves and rushes from the fields.
   Textus Receptus spells this word stoibadas. Mt 21:8 has kladous, from
   klao, to break, branches broken or cut from trees. Joh 12:13 uses the
   branches of the palm trees (ta baia ton phoinikon), "the feathery
   fronds forming the tufted crown of the tree" (Vincent). That is to say,
   some of the crowd did one of these things, some another. See on Mt
   21:4-9 for discussion of other details. The deliberate conduct of Jesus
   on this occasion could have but one meaning. It was the public
   proclamation of himself as the Messiah, now at last for his "hour" has
   come. The excited crowds in front (o proagontes) and behind (o
   akolouthountes) fully realize the significance of it all. Hence their
   unrestrained enthusiasm. They expect Jesus, of course, now to set up
   his rule in opposition to that of Caesar, to drive Rome out of
   Palestine, to conquer the world for the Jews.

   Mark 11:11

   When he had looked round about upon all things (periblepsamenos panta).
   Another Markan detail in this aorist middle participle. Mark does not
   give what Lu 19:39-55 has nor what Mt 21:10-17 does. But it is all
   implied in this swift glance at the temple before he went out to
   Bethany with the Twelve,

   it being now eventide (opse ede ouses tes oras). Genitive absolute, the
   hour being already late. What a day it had been! What did the apostles
   think now?

   Mark 11:12

   On the morrow (te epaurion). Mt 21:18 has "early" (pro), often of the
   fourth watch before six A.M. This was Monday morning. The Triumphal
   Entry had taken place on our Sunday, the first day of the week.

   Mark 11:13

   If haply he might find anything thereon (e ara t eurese en aute). This
   use of e and the future indicative for purpose (to see if, a sort of
   indirect question) as in Ac 8:22; 17:27 . Jesus was hungry as if he had
   had no food on the night before after the excitement and strain of the
   Triumphal Entry. The early figs in Palestine do not get ripe before May
   or June, the later crop in August. It was not the season of figs, Mark
   notes. But this precocious tree in a sheltered spot had put out leaves
   as a sign of fruit. It had promise without performance.

   Mark 11:14

   No man eat fruit from thee henceforward forever (Meket eis ton aiona ek
   sou medeis karpon phago). The verb phago is in the second aorist active
   optative. It is a wish for the future that in its negative form
   constitutes a curse upon the tree. Mt 21:19 has the aorist subjunctive
   with double negative ou meket geneta, a very strong negative prediction
   that amounts to a prohibition. See on Matthew. Jesus probably spoke in
   the Aramaic on this occasion.

   And his disciples heard it (ka ekouon o matheta autou). Imperfect
   tense, "were listening to it," and evidently in amazement, for, after
   all, it was not the fault of the poor fig tree that it had put out
   leaves. One often sees peach blossoms nipped by the frost when they are
   too precocious in the changeable weather. But Jesus offered no
   explanation at this time.

   Mark 11:15

   Began to cast out (erxato ekballein). Mark is fond of "began." See on
   Mt 21:12f. for discussion of this second cleansing of the temple in its
   bearing on that in Joh 2:14f .

   Money-changers (kollubiston). This same late word in Mt 21:12 which see
   for discussion. It occurs in papyri.

   Mark 11:16

   Through the temple (dia tou ierou). The temple authorities had
   prohibited using the outer court of the temple through the Precinct as
   a sort of short cut or by-path from the city to the Mount of Olives.
   But the rule was neglected and all sorts of irreverent conduct was
   going on that stirred the spirit of Jesus. This item is given only in
   Mark. Note the use of ina after ephie (imperfect tense) instead of the
   infinitive (the usual construction).

   Mark 11:17

   For all the nations (pasin tois ethnesin). Mark alone has this phrase
   from Isa 56:7; Jer 7:11 . The people as well as the temple authorities
   were guilty of graft, extortion, and desecration of the house of
   prayer. Jesus assumes and exercises Messianic authority and dares to
   smite this political and financial abuse. Some people deny the right of
   the preacher to denounce such abuses in business and politics even when
   they invade the realm of morals and religion. But Jesus did not
   hesitate.

   Mark 11:18

   Sought how they might destroy him (ezetoun pos auton apolesosin).
   Imperfect indicative, a continuous attitude and endeavour. Note
   deliberative subjunctive with pos retained in indirect question. Here
   both Sadducees (chief priests) and Pharisees (scribes) combine in their
   resentment against the claims of Jesus and in the determination to kill
   him. Long ago the Pharisees and the Herodians had plotted for his death
   (Mr 3:6 ). Now in Jerusalem the climax has come right in the temple.

   For they feared him (ephobounto gar). Imperfect middle indicative.
   Hence in wrath they planned his death and yet they had to be cautious.
   The Triumphal Entry had shown his power with the people. And now right
   in the temple itself "all the multitude was astonished at his teaching"
   (pas o ochlos exeplesseto ep te didache autou). Imperfect passive. The
   people looked on Jesus as a hero, as the Messiah. This verse aptly
   describes the crisis that has now come between Christ and the
   Sanhedrin.

   Mark 11:19

   Every evening (otan opse egeneto). Literally,

   whenever evening came on or more exactly

   whenever it became late . The use of otan (ote an) with the aorist
   indicative is like opou an with the imperfect indicative (eiseporeueto)
   and oso an with the aorist indicative (epsanto) in Mr 6:56 . The use of
   an makes the clause more indefinite and general, as here, unless it
   renders it more definite, a curious result, but true. Lu 21:37 has the
   accusative of extent of time, "the days," "the nights." The imperfect
   tense he (or they) would go (exeporeueto, exeporeuonto) out of the city
   suggests "whenever" as the meaning here.

   Mark 11:20

   As they passed by in the morning (paraporeuomeno pro). Literally,
   passing by in the morning. The next morning. They went back by the
   lower road up the Mount of Olives and came down each morning by the
   steep and more direct way. Hence they saw it. Mt 21:20 does not
   separate the two mornings as Mark does.

   From the roots (ek rizon). Mark alone gives this detail with
   exerammenen perfect passive predicate participle from xeraino.

   Mark 11:21

   Peter calling to remembrance (anamnestheis o Petros). First aorist
   participle, being reminded. Only in Mark and due to Peter's story. For
   his quick memory see also 14:72.

   Which thou cursedst (en kateraso). First aorist middle indicative
   second person singular from kataraoma. It almost sounds as if Peter
   blamed Jesus for what he had done to the fig tree.

   Mark 11:22

   Have faith in God (echete pistin theou). Objective genitive theou as in
   Gal 2:26; Ro 3:22,26 . That was the lesson for the disciples from the
   curse on the fig tree so promptly fulfilled. See this point explained
   by Jesus in Mt 21:21 which see for "this mountain" also.

   Mark 11:23

   Shall not doubt in his heart (me diakrithe en te kardia autou). First
   aorist passive subjunctive with os an. The verb means a divided
   judgment (dia from duo, two, and krino, to judge). Wavering doubt. Not
   a single act of doubt (diakrithe), but continued faith (pisteue).

   Cometh to pass (gineta). Futuristic present middle indicative.

   Mark 11:24

   Believe that ye have received them (pisteuete ot elabete). That is the
   test of faith, the kind that sees the fulfilment before it happens.
   Elabete is second aorist active indicative, antecedent in time to
   pisteuete, unless it be considered the timeless aorist when it is
   simultaneous with it. For this aorist of immediate consequence see Joh
   15:6 .

   Mark 11:25

   Whensoever ye stand (otan stekete). Late form of present indicative
   steko, from perfect stem esteka. In LXX. Note use of otan as in 11:19.
   Jesus does not mean by the use of "stand" here to teach that this is
   the only proper attitude in prayer.

   That your Father also may forgive you (ina ka o pater aphe umin).
   Evidently God's willingness to forgive is limited by our willingness to
   forgive others. This is a solemn thought for all who pray. Recall the
   words of Jesus in Mt 6:12,14f .

   Mark 11:26

   This verse is omitted by Westcott and Hort. The Revised Version puts it
   in a footnote.

   Mark 11:27

   The chief priests, and the scribes, and the elders (o archiereis ka o
   grammateis ka o presbutero). Note the article with each separate group
   as in Lu 20:1 and Mt 21:23 . These three classes were in the Sanhedrin.
   Clearly a large committee of the Sanhedrin including both Sadducees and
   Pharisees here confront Jesus in a formal attack upon his authority for
   cleansing the temple and teaching in it.

   Mark 11:28

   By what authority (en poia exousia). This question in all three Gospels
   was a perfectly legitimate one. See on Mt 21:23-27 for discussion. Note
   present subjunctive here (ina tauta poieis), that you keep on doing
   these things.

   Mark 11:30

   Answer me (apokrithete mo). This sharp demand for a reply is only in
   Mark. See also verse 29. Jesus has a right to take this turn because of
   John's direct relation to himself. It was not a dodge, but a home
   thrust that cleared the air and defined their attitude both to John and
   Jesus. They rejected John as they now reject Jesus.

   Mark 11:31

   If we say (ean eipomen). Third-class condition with aorist active
   subjunctive. The alternatives are sharply presented in their secret
   conclave. They see the two horns of the dilemma clearly and poignantly.
   They know only too well what Jesus will say in reply. They wish to
   break Christ's power with the multitude, but a false step now will turn
   the laugh on them. They see it.

   Mark 11:32

   But should we say (alla eipomen). Deliberative subjunctive with aorist
   active subjunctive again. It is possible to supply ean from verse 31
   and treat it as a condition as there. So Mt 21:26 and Lu 20:6 . But in
   Mark the structure continues rugged after "from men" with anacoluthon
   or even aposiopesis--"they feared the people" Mark adds. Matthew has
   it: "We fear the multitude." Luke puts it: "all the people will stone
   us." All three Gospels state the popular view of John as a prophet.
   Mark's "verily" is ontos really, actually. They feared John though dead
   as much as Herod Antipas did. His martyrdom had deepened his power over
   the people and disrespect towards his memory now might raise a storm
   (Swete).

   Mark 11:33

   We know not (ouk oidamen). It was for the purpose of getting out of the
   trap into which they had fallen by challenging the authority of Jesus.
   Their self-imposed ignorance, refusal to take a stand about the Baptist
   who was the Forerunner of Christ, absolved Jesus from a categorical
   reply. But he has no notion of letting them off at this point.
     __________________________________________________________________

Mark 12

   Mark 12:1

   He began to speak unto them in parables (erxato autois en parabolais
   lalein). Mark's common idiom again. He does not mean that this was the
   beginning of Christ's use of parables (see 4:2), but simply that his
   teaching on this occasion took the parabolic turn. "The circumstances
   called forth the parabolic mood, that of one whose heart is chilled,
   and whose spirit is saddened by a sense of loneliness, and who,
   retiring within himself, by a process of reflection, frames for his
   thoughts forms which half conceal, half reveal them" (Bruce). Mark does
   not give the Parable of the Two Sons (Mt 21:28-32 ) nor that of the
   Marriage Feast of the King's Son (Mt 22:1-14 ). He gives here the
   Parable of the Wicked Husbandmen. Also in Mt 21:33-46 and Lu 20:9-19 .
   See discussion in Matthew. Mt 21:33 calls the man "a householder"
   (oikodespotes).

   A pit for the winepress (upolenion). Only here in the N.T. Common in
   the LXX and in late Greek. Matthew had lenon, winepress. This is the
   vessel or trough under the winepress on the hillside to catch the juice
   when the grapes were trodden. The Romans called it lacus (lake) and
   Wycliff dalf (lake), like delved. See on Matthew for details just
   alike.

   Husbandmen (georgois). Workers in the ground, tillers of the soil
   (ergon, ge).

   Mark 12:2

   At the season (to kairo). For fruits as in the end of the sentence.

   A servant (doulon). Bondslave. Matthew has plural.

   That he might receive (ina labe). Purpose clause with second aorist
   subjunctive. Matthew has infinitive labein, purpose also.

   Wounded in the head (ekephaliosan). An old verb (kephalaio), to bring
   under heads (kephale), to summarize. Then to hit on the head. Only here
   in the N.T.

   Mark 12:5

   Beating some and killing some (ous men derontes, ous de apoktennuntes).
   This distributive use of the demonstrative appears also in Mt 21:35 in
   the singular (on men, on de, on de). Originally dero in Homer meant to
   skin, flay, then to smite, to beat. Apoktennuntes is a m form of the
   verb (apoktennum) and means to kill off.

   Mark 12:6

   A beloved son (uion agapeton). Lu 20:13 has ton uion ton agapeton.
   Jesus evidently has in mind the language of the Father to him at his
   baptism (Mr 1:11; Mt 3:17; Lu 3:22 ).

   Last (eschaton). Only in Mark. See on Mt 21:37 for discussion of
   "reverence."

   Mark 12:7

   Among themselves (pros eautous). This phrase alone in Mark. Lu 20:14
   has "with one another" (pros allelous), reciprocal instead of
   reflexive, pronoun.

   Mark 12:8

   Killed him and cast him forth (apekteinan auton, ka exebalon auton).
   Matthew and Luke reverse the order, cast forth and killed.

   Mark 12:10

   This scripture (ten graphen tauten). This passage of scripture (Lu
   4:21; Joh 19:37; Ac 1:16 ). It is a quotation from Ps 118:22f . See on
   Mt 21:42 for discussion.

   Mark 12:11

   This (aute). Feminine in LXX may refer to

   kephalˆ (head) or may be due to the Hebrew original

   zoth (this thing) which would be neuter touto in a Greek original, a
   translation Hebraism.

   Mark 12:12

   Against them (pros autous). So Luke. It was a straight shot, this
   parable of the Rejected Stone (12:10f. ) and the longer one of the
   Wicked Husbandmen. There was no mistaking the application, for he had
   specifically explained the application (Mt 21:43-45 ). The Sanhedrin
   were so angry that they actually started or sought to seize him, but
   fear of the populace now more enthusiastic for Jesus than ever held
   them back. They went off in disgust, but they had to listen to the
   Parable of the King's Son before going (Mt 22:1-14 ).

   Mark 12:13

   That they might catch him in talk (ina auton agreusosin logo).
   Ingressive aorist subjunctive. The verb is late from agra (a hunt or
   catching). It appears in the LXX and papyri. Here alone in the N.T. Lu
   20:20 has the same idea, "that they may take hold of his speech"
   (epilabonta autou logon) while Mt 22:15 uses pagideusosin (to snare or
   trap). See discussion in Matthew. We have seen the scribes and
   Pharisees trying to do this very thing before (Lu 11:33f. ). Mark and
   Matthew note here the combination of Pharisees and Herodians as Mark
   did in 3:6. Matthew speaks of "disciples" or pupils of the Pharisees
   while Luke calls them "spies" (enkathetous).

   Mark 12:14

   Shall we give or shall we not give? (domen e me domen;). Mark alone
   repeats the question in this sharp form. The deliberative subjunctive,
   aorist tense active voice. For the discussion of the palaver and
   flattery of this group of theological students see on Mt 22:16-22 .

   Mark 12:15

   Knowing their hypocrisy (eidos auton ten upochrisin). Mt 22:18 has
   "perceived their wickedness" (gnous ten ponerian auton) while Lu 20:23
   says, "perceived their craftiness" (katanoesas auton ten panourgian).
   Each of these words throws a flash-light on the spirit and attitude of
   these young men. They were sly, shrewd, slick, but they did not deceive
   Jesus with their pious palaver. See on Matthew for further details.

   Mark 12:17

   Marvelled greatly at him (exethaumazon ep' auto). Imperfect tense with
   perfective use of the preposition ex. Both Matthew and Luke use the
   ingressive aorist. Luke adds that they "held their peace" (esigesan)
   while Matthew notes that they "went their way" (apelthan), went off or
   away.

   Mark 12:18

   There come unto him Sadducees (erchonta Saddoukaio pros auton).
   Dramatic present. The Pharisees and Herodians had had their turn after
   the formal committee of the Sanhedrin had been so completely routed. It
   was inevitable that they should feel called upon to show their
   intellectual superiority to these raw Pharisaic and Herodian
   theologians. See on Mt 22:23-33 for discussion of details. It was a
   good time to air their disbelief in the resurrection at the expense of
   the Pharisees and to score against Jesus where the Sanhedrin and then
   the Pharisees and Herodians had failed so ignominiously.

   Mark 12:19

   Moses wrote (Mouses egrapsen). So Lu 20:28 (Ge 38:8; De. 25:5f. ).
   Matthew has "said" (eipen).

   Mark 12:20

   Took a wife (elaben gunaika). So Lu 20:29 . Matthew has "married"
   (gemas).

   Mark 12:22

   Last of all (eschaton panton). Adverbial use of eschaton.

   Mark 12:23

   To wife (gunaika). Predicate accusative in apposition with "her"
   (auten). So Luke, but Matthew merely has "had her" (eschon auten),
   constative aorist indicative active.

   Mark 12:24

   Is it not for this cause that ye err? (Ou dia touto planasthe;). Mark
   puts it as a question with ou expecting the affirmative answer. Matthew
   puts it as a positive assertion: "Ye are." Planaoma is to wander astray
   (cf. our word planet, wandering stars, asteres planeta, Jude 1:13 )
   like the Latin errare (our error, err).

   That ye know not the scriptures (me eidotes tas graphas). The Sadducees
   posed as men of superior intelligence and knowledge in opposition to
   the traditionalists among the Pharisees with their oral law. And yet on
   this very point they were ignorant of the Scriptures. How much error
   today is due to this same ignorance among the educated!

   Nor the power of God (mede ten dunamin tou theou). The two kinds of
   ignorance generally go together (cf. 1Co 15:34 ).

   Mark 12:25

   When they shall rise from the dead (otan ek nekron anastosin). Second
   aorist active subjunctive with otan (ote plus an). Mt 22:30 has it "in
   the resurrection," Lu 20:35 "to attain to the resurrection." The
   Pharisees regarded the future resurrection body as performing marriage
   functions, as Mohammedans do today. The Pharisees were in error on this
   point. The Sadducees made this one of their objections to belief in the
   resurrection body, revealing thus their own ignorance of the true
   resurrection body and the future life where marriage functions do not
   exist.

   As angels in heaven (os angelo en to ourano). So Mt 22:30 . Lu 20:36
   has "equal unto the angels" (isangelo). "Their equality with angels
   consists in their deliverance from mortality and its consequences"
   (Swete). The angels are directly created, not procreated.

   Mark 12:26

   In the place concerning the Bush (ep tou batou). This technical use of
   ep is good Greek, in the matter of, in the passage about, the Bush.
   Batos is masculine here, feminine in Lu 20:37 . The reference is to Ex
   3:3-6 (in the book of Moses, en te biblo).

   Mark 12:27

   Ye do greatly err (polu planasthe). Only in Mark. Solemn, severe,
   impressive, but kindly close (Bruce).

   Mark 12:28

   Heard them questioning together (akousas auton sunzetounton). The
   victory of Christ over the Sadducees pleased the Pharisees who now had
   come back with mixed emotions over the new turn of things (Mt 22:34 ).
   Lu 20:39 represents one of the scribes as commending Jesus for his
   skilful reply to the Sadducees. Mark here puts this scribe in a
   favourable light, "knowing that he had answered them well" (eidos ot
   kalos apekrithe autois). "Them" here means the Sadducees. But Mt 22:35
   says that this lawyer (nomikos) was "tempting" (peirazon) by his
   question. "A few, among whom was the scribe, were constrained to
   admire, even if they were willing to criticize, the Rabbi who though
   not himself a Pharisee, surpassed the Pharisees as a champion of the
   truth." That is a just picture of this lawyer.

   The first of all (prote panton). First in rank and importance. Mt 22:36
   has "great" (megale). See discussion there. Probably Jesus spoke in
   Aramaic. "First" and "great" in Greek do not differ essentially here.
   Mark quotes De 6:4f. as it stands in the LXX and also Le 19:18 . Mt
   22:40 adds the summary: "On these two commandments hangeth (kremata)
   the whole law and the prophets."

   Mark 12:32

   And the scribe said (eipen auto o grammateus). Mark alone gives the
   reply of the scribe to Jesus which is a mere repetition of what Jesus
   had said about the first and the second commandments with the
   additional allusion to 1Sa 15:22 about love as superior to whole burnt
   offerings.

   Well (kalos). Not to be taken with "saidst" (eipes) as the Revised
   Version has it following Wycliff. Probably kalos (well) is exclamatory.
   "Fine, Teacher. Of a truth (ep' aletheias) didst thou say."

   Mark 12:34

   Discreetly (nounechos). From nous (intellect) and echo, to have. Using
   the mind to good effect is what the adverb means. He had his wits about
   him, as we say. Here only in the N.T. In Aristotle and Polybius.
   Nounechontos would be the more regular form, adverb from a participle.

   Not far (ou makran). Adverb, not adjective, feminine accusative, a long
   way (odon understood). The critical attitude of the lawyer had melted
   before the reply of Jesus into genuine enthusiasm that showed him to be
   near the kingdom of God.

   No man after that (oudeis ouket). Double negative. The debate was
   closed (etolma, imperfect tense, dared). Jesus was complete victor on
   every side.

   Mark 12:35

   How say the scribes (Pos legousin o grammateis). The opponents of Jesus
   are silenced, but he answers them and goes on teaching (didaskon) in
   the temple as before the attacks began that morning ( 11:27). They no
   longer dare to question Jesus, but he has one to put to them "while the
   Pharisees were gathered together" (Mt 22:41 ). The question is not a
   conundrum or scriptural puzzle (Gould), but "He contents himself with
   pointing out a difficulty, in the solution of which lay the key to the
   whole problem of His person and work" (Swete). The scribes all taught
   that the Messiah was to be the son of David (Joh 7:41 ). The people in
   the Triumphal Entry had acclaimed Jesus as the son of David (Mt 21:9 ).
   But the rabbis had overlooked the fact that David in Ps 110:1 called
   the Messiah his Lord also. The deity and the humanity of the Messiah
   are both involved in the problem. Mt 22:45 observes that "no one was
   able to answer him a word."

   Mark 12:36

   The footstool (upopodion). Westcott and Hort read upokato (under) after
   Aleph B D L.

   Mark 12:37

   The common people heard him gladly (o polus ochlos ekouen autou edeos).
   Literally, the much multitude (the huge crowd) was listening (imperfect
   tense) to him gladly. Mark alone has this item. The Sanhedrin had begun
   the formal attack that morning to destroy the influence of Jesus with
   the crowds whose hero he now was since the Triumphal Entry. It had been
   a colossal failure. The crowds were drawn closer to him than before.

   Mark 12:38

   Beware of the scribes (blepete apo ton grammateon). Jesus now turns to
   the multitudes and to his disciples (Mt 23:1 ) and warns them against
   the scribes and the Pharisees while they are still there to hear his
   denunciation. The scribes were the professional teachers of the current
   Judaism and were nearly all Pharisees. Mark (Mr 14:38-40 ) gives a mere
   summary sketch of this bold and terrific indictment as preserved in Mt
   23 in words that fairly blister today. Lu 20:45-47 follows Mark
   closely. See Mt 8:15 for this same use of blepete apo with the
   ablative. It is usually called a translation-Hebraism, a usage not
   found with blepo in the older Greek. But the papyri give it, a vivid
   vernacular idiom. "Beware of the Jews" (blepe saton apo ton Ioudaion,
   Berl. G. U. 1079. A.D. 41). See Robertson, Grammar, p. 577. The pride
   of the pompous scribes is itemized by Mark:

   To walk in long robes (stolais),

   stoles , the dress of dignitaries like kings and priests.

   Salutations in the marketplaces (aspasmous en tais agorais), where the
   people could see their dignity recognized.

   Mark 12:39

   First seats in the synagogues (protokathedrias). As a mark of special
   piety, seats up in front while now the hypocrites present in church
   prefer the rear seats.

   Chief places at feasts (protoklisias en tois deipnois). Recognizing
   proper rank and station. Even the disciples fall victims to this desire
   for precedence at table (Lu 22:24 ).

   Mark 12:40

   Devour widows' houses (o katesthontes tas oikias ton cheron). New
   sentence in the nominative. Terrible pictures of civil wrong by graft
   grabbing the homes of helpless widows. They inveigled widows into
   giving their homes to the temple and took it for themselves.

   For a pretence make long prayers (prophase makra proseuchomeno).
   Prophase instrumental case of the same word (prophem) from which
   prophet comes, but here pretext, pretence of extra piety while robbing
   the widows and pushing themselves to the fore. Some derive it from
   prophaino, to show forth.

   Greater (perissoteron). More abundant condemnation. Some comfort in
   that at any rate.

   Mark 12:41

   Sat down over against the treasury (kathisas katenant tou
   gazophulakiou). The storm is over. The Pharisees, Sadducees, Herodians,
   scribes, have all slunk away in terror ere the closing words. Mark
   draws this immortal picture of the weary Christ sitting by the treasury
   (compound word in the LXX from gaza, Persian word for treasure, and
   phulake, guard, so safe for gifts to be deposited).

   Beheld (etheore). Imperfect tense. He was watching

   how the multitude cast money (pos o ochlos balle) into the treasury.
   The rich were casting in (eballon, imperfect tense) as he watched.

   Mark 12:42

   One poor widow (mia chera ptoche). Luke has penichra, a poetical late
   form of penes. In the N.T. the ptochos is the pauper rather than the
   mere peasant, the extreme opposite of the rich (plousio). The money
   given by most was copper (chalkon).

   Two mites (duo lepta). Leptos means peeled or stripped and so very
   thin. Two lepta were about two-fifths of a cent.

   Farthing (kodrantes, Latin quadrans, a quarter of an as).

   Mark 12:43

   Called unto him (proskalesamenos). Indirect middle voice. The disciples
   themselves had slipped away from him while the terrific denunciation of
   the scribes and Pharisees had gone on, puzzled at this turn of affairs.

   More than all (pleion panton). Ablative of comparison (panton). It may
   mean, more than all the rich put together.

   All that she had (panta osa eichen). Imperfect tense.

   Cast in (ebalen). Aorist tense, in sharp contrast.

   All her living (olon ton bion autes). Her

   livelihood (bios), not her life (zoe). It is a tragedy to see a stingy
   saint pose as giving the widow's mite when he could give thousands
   instead of pennies.
     __________________________________________________________________

Mark 13

   Mark 13:1

   Master, behold, what manner of stones and what manner of buildings
   (didaskale, ide potapo litho ka potapa oikodoma). Mt 24:1 and Lu 21:5
   tell of the fact of the comment, but Mark alone gives the precise
   words. Perhaps Peter himself (Swete) was the one who sought thus by a
   pleasant platitude to divert the Teacher's attention from the serious
   topics of recent hours in the temple. It was not a new observation, but
   the merest commonplace might serve at this crisis. Josephus (Ant. xv.
   II, 3) speaks of the great size of these stones and the beauty of the
   buildings. Some of these stones at the southeastern and southwestern
   angles survive today and measure from twenty to forty feet long and
   weigh a hundred tons. Jesus had, of course, often observed them.

   Mark 13:2

   These great buildings (tautas tas oikodomas). Jesus fully recognizes
   their greatness and beauty. The more remarkable will be their complete
   demolition (kataluthe),

   loosened down . Only the foundation stones remain.

   Mark 13:3

   Over against the temple (katenant tou ierou). In full view of the
   temple about which they had been speaking.

   Privately (kat' idian). Peter and James and John and Andrew (named only
   in Mark) had evidently been discussing the strange comment of Jesus as
   they were coming out of the temple. In their bewilderment they ask
   Jesus a bit to one side, though probably all the rest drew up as Jesus
   began to speak this great eschatological discourse.

   Mark 13:4

   Tell us, when shall these things be? (Eipon emin pote tauta estai;).
   The Revised Version punctuates it as a direct question, but Westcott
   and Hort as an indirect inquiry. They asked about the

   when (pote) and the

   what sign (t semeion). Mt 24:3 includes "the sign of thy coming and the
   end of the world," showing that these tragic events are brought before
   Jesus by the disciples. See discussion of the interpretation of this
   discourse on Mt 24:3 . This chapter in Mark is often called "The Little
   Apocalypse" with the notion that a Jewish apocalypse has been here
   adapted by Mark and attributed to Jesus. Many of the theories attribute
   grave error to Jesus or to the Gospels on this subject. The view
   adopted in the discussion in Matthew is the one suggested here, that
   Jesus blended in one picture his death, the destruction of Jerusalem
   within that generation, the second coming and end of the world typified
   by the destruction of the city. The lines between these topics are not
   sharply drawn in the report and it is not possible for us to separate
   the topics clearly. This great discourse is the longest preserved in
   Mark and may be due to Peter. Mark may have given it in order "to
   forewarn and forearm" (Bruce) the readers against the coming
   catastrophe of the destruction of Jerusalem. Both Matthew (Mt 24 ) and
   Luke (Lu 21:5-36 ) follow the general line of Mark 13 though Mt
   24:43-25:46 presents new material (parables).

   Mark 13:5

   Take need that no man lead you astray (Blepete me tis umas planese).
   Same words in Mt 24:4 . Lu 21:8 has it "that ye be not led astray" (me
   planethete). This word planao (our planet) is a bold one. This warning
   runs through the whole discussion. It is pertinent today after so many
   centuries. About the false Christs then and now see on Mt 24:5 . It is
   amazing the success that these charlatans have through the ages in
   winning the empty-pated to their hare-brained views. Only this morning
   as I am writing a prominent English psychologist has challenged the
   world to a radio communication with Mars asserting that he has made
   frequent trips to Mars and communicated with its alleged inhabitants.
   And the daily papers put his ebullitions on the front page. For
   discussion of the details in verses 6-8 see on Mt 24:5-8 . All through
   the ages in spite of the words of Jesus men have sought to apply the
   picture here drawn to the particular calamity in their time.

   Mark 13:7

   Must needs come to pass (de genestha). Already there were outbreaks
   against the Jews in Alexandria, at Seleucia with the slaughter of more
   than fifty thousand, at Jamnia, and elsewhere. Caligula, Claudius, Nero
   will threaten war before it finally comes with the destruction of the
   city and temple by Titus in A.D. 70. Vincent notes that between this
   prophecy by Jesus in A.D. 30 (or 29) and the destruction of Jerusalem
   there was an earthquake in Crete (A.D. 46 or 47), at Rome (A.D. 51), at
   Apamaia in Phrygia (A.D. 60), at Campania (A.D. 63). He notes also four
   famines during the reign of Claudius A.D. 41-54. One of them was in
   Judea in A.D. 44 and is alluded to in Ac 11:28 . Tacitus (Annals xvi.
   10-13) describes the hurricanes and storms in Campania in A.D. 65.

   Mark 13:9

   But take heed to yourselves (Blepete de umeis eautous). Only in Mark,
   but dominant note of warning all through the discourse. Note umeis
   here, very emphatic.

   Councils (sunedria). Same word as the Sanhedrin in Jerusalem. These
   local councils (sun, edra, sitting together) were modelled after that
   in Jerusalem.

   Shall ye be beaten (daresesthe). Second future passive indicative
   second person plural. The word dero means to flay or skin and here has
   been softened into

   beat like our tan or skin in the vernacular. Aristophanes has it in
   this colloquial sense as have the papyri in the Koine. Before governors
   and kings (ep egemonon ka basileon). Gentile rulers as well as before
   Jewish councils.

   Shall stand (stathesesthe). First aorist passive indicative second
   person plural of istem.

   Mark 13:10

   Must first be preached (proton de keruchthena). This only in Mark. It
   is interesting to note that Paul in Col 1:6,23 claims that the gospel
   has spread all over the world. All this was before the destruction of
   Jerusalem.

   Mark 13:11

   Be not anxious beforehand what ye shall speak (me promerimnate t
   lalesete). Negative with present imperative to make a general
   prohibition or habit. Jesus is not here referring to preaching, but to
   defences made before these councils and governors. A typical example is
   seen in the courage and skill of Peter and John before the Sanhedrin in
   Acts. The verb merimnao is from merizo (meris), to be drawn in opposite
   directions, to be distracted. See on Mt 6:25 . They are not to be
   stricken with fright beforehand, but to face fearlessly those in high
   places who are seeking to overthrow the preaching of the gospel. There
   is no excuse here for the lazy preacher who fails to prepare his sermon
   out of the mistaken reliance upon the Holy Spirit. They will need and
   will receive the special help of the Holy Spirit (cf. Joh 14-16 ).

   Mark 13:13

   But he that endureth to the end (o de upomeinas eis telos). Note this
   aorist participle with the future verb. The idea here is true to the
   etymology of the word, remaining under (upomeno) until the end. The
   divisions in families Jesus had predicted before (Lu 12:52f.; 14:25f.
   ).

   Be saved (sotheseta). Here Jesus means final salvation (effective
   aorist future passive), not initial salvation.

   Mark 13:14

   Standing where he ought not (estekota opou ou de). Mt 24:15 has
   "standing in the holy place" (estos en topo agio), neuter and agreeing
   with bdelugma (abomination), the very phrase applied in 1Macc. 1:54 to
   the altar to Zeus erected by Antiochus Epiphanes where the altar to
   Jehovah was. Mark personifies the abomination as personal (masculine),
   while Lu 21:20 defines it by reference to the armies (of Rome, as it
   turned out). So the words of Daniel find a second fulfilment, Rome
   taking the place of Syria (Swete). See on Mt 24:15 for this phrase and
   the parenthesis inserted in the words of Jesus ("Let him that readeth
   understand"). See also on Mt 24:16-25 for discussion of details in Mr
   13:14-22 .

   Mark 13:16

   In the field (eis ton agron). Here Mt 24:18 has en to agro, showing
   identical use of eis with accusative and en with the locative.

   Mark 13:19

   Which God created (en ektisen o theos). Note this amplification to the
   quotation from Da 12:1 .

   Mark 13:20

   Whom he chose (ous exelexato). Indirect aorist middle indicative. In
   Mark alone. Explains the sovereign choice of God in the end by and for
   himself.

   Mark 13:22

   That they may lead astray (pros to apoplanain). With a view to leading
   off (pros and the infinitive). Mt 24:24 has oste apoplastha, so as to
   lead off.

   Mark 13:23

   But take ye heed (Humeis de blepete). Gullibility is no mark of a saint
   or of piety. Note emphatic position of you (umeis). Credulity ranks no
   higher than scepticism. God gave us our wits for self-protection.
   Christ has warned us beforehand.

   Mark 13:24

   The sun shall be darkened (o elios skotistheseta). Future passive
   indicative. These figures come from the prophets (Isa 13:9f.; Eze
   32:7f.; Joe 2:1f.,10f.; Am 8:9; Zep 1:14-16; Zec 12:12 ). One should
   not forget that prophetic imagery was not always meant to be taken
   literally, especially apocalyptic symbols. Peter in Ac 2:15-21 applies
   the prophecy of Joel about the sun and moon to the events on the day of
   Pentecost. See on Mt 24:29-31 for details of verses 24-27.

   Mark 13:25

   The stars shall be falling (o asteres esonta piptontes). Periphrastic
   future indicative, esonta, future middle indicative and piptontes,
   present active participle.

   Mark 13:27

   Shall gather together his elect (episunaxe tous eklektous autou). This
   is the purpose of God through the ages.

   From the uttermost part of the earth to the uttermost part of heaven
   (ap' akrou ges eos akrou ouranou). The Greek is very brief, "from the
   tip of earth to the tip of heaven." This precise phrase occurs nowhere
   else.

   Mark 13:28

   Coming to pass (ginomena). Present middle participle, linear action.
   See on Mt 24:32-36 for details of verses 28-32 (the Parable of the Fig
   Tree).

   Mark 13:32

   Not even the Son (oude o uios). There is no doubt as to the genuineness
   of these words here such as exists in Mt 24:36 . This disclaimer of
   knowledge naturally interpreted applies to the second coming, not to
   the destruction of Jerusalem which had been definitely limited to that
   generation as it happened in A.D. 70.

   Mark 13:34

   Commanded also the porter to watch (ka to thuroro eneteilato ina
   gregore) . The porter or door-keeper (thuroros), as well as all the
   rest, to keep a watch (present subjunctive, gregore). This Parable of
   the Porter is only in Mark. Our ignorance of the time of the Master's
   return is an argument not for indifference nor for fanaticism, but for
   alertness and eager readiness for his coming.

   Mark 13:35

   The four watches of the night are named here: evening (opse), midnight
   (mesonuktion), cock-crowing (alektorophonias), morning (pro).

   Mark 13:37

   Watch (gregoreite). Be on the watch. Present imperative of a verb made
   on the second perfect, egregora, to be awake. Stay awake till the Lord
   comes.
     __________________________________________________________________

Mark 14

   Mark 14:1

   After two days (meta duo emeras). This was Tuesday evening as we count
   time (beginning of the Jewish Wednesday). In Mt 26:2 Jesus is reported
   as naming this same date which would put it our Thursday evening,
   beginning of the Jewish Friday. The Gospel of John mentions five items
   that superficially considered seem to contradict this definite date in
   Mark and Matthew, but which are really in harmony with them. See
   discussion on Mt 26:17 and my

   Harmony of the Gospels , pp. 279 to 284. Mark calls it here the feast
   of "the passover and the unleavened bread," both names covering the
   eight days. Sometimes "passover" is applied to only the first day,
   sometimes to the whole period. No sharp distinction in usage was
   observed.

   Sought (ezetoun). Imperfect tense. They were still at it, though
   prevented so far.

   Mark 14:2

   Not during the feast (Me en te eorte). They had first planned to kill
   him at the feast (Joh 11:57 ), but the Triumphal Entry and great
   Tuesday debate (this very morning) in the temple had made them decide
   to wait till after the feast was over. It was plain that Jesus had too
   large and powerful a following. See on Mt 26:47 .

   Mark 14:3

   As he sat at meat (katakeimenou autou). Mt 26:7 uses anakeimenou, both
   words meaning reclining (leaning down or up or back) and in the
   genitive absolute. See on Mt 26:6 in proof that this is a different
   incident from that recorded in Lu 7:36-50 . See on Mt 26:6-13 for
   discussion of details.

   Spikenard (nardou pistikes). This use of pistikos with nardos occurs
   only here and in Joh 12:3 . The adjective is common enough in the older
   Greek and appears in the papyri also in the sense of genuine,
   unadulterated, and that is probably the idea here. The word spikenard
   is from the Vulgate nardi spicati, probably from the Old Latin nardi
   pistici.

   Brake (suntripsousa). Only in Mark. She probably broke the narrow neck
   of the vase holding the ointment.

   Mark 14:5

   Above three hundred pence (epano denarion triakosion). Matthew has "for
   much" while Joh 12:5 has "for three hundred pence." The use of "far
   above" may be a detail from Peter's memory of Judas' objection whose
   name in this connection is preserved in Joh 12:4 .

   And they murmured against her (ka enebrimonto aute). Imperfect tense of
   this striking word used of the snorting of horses and seen already in
   Mr 1:43; 11:38 . It occurs in the LXX in the sense of anger as here (Da
   11:30 ). Judas made the complaint against Mary of Bethany, but all the
   apostles joined in the chorus of criticism of the wasteful
   extravagance.

   Mark 14:8

   She hath done what she could (o eschen epoiesen). This alone in Mark.
   Two aorists. Literally, "what she had she did." Mary could not
   comprehend the Lord's death, but she at least showed her sympathy with
   him and some understanding of the coming tragedy, a thing that not one
   of her critics had done.

   She hath anointed my body aforehand for the burying (proelaben murisa
   to soma mou eis ton entaphiasmon). Literally, "she took beforehand to
   anoint my body for the burial." She anticipated the event. This is
   Christ's justification of her noble deed. Mt 26:12 also speaks of the
   burial preparation by Mary, using the verb entaphiasa.

   Mark 14:9

   For a memorial of her (eis mnemosunon autes). So in Mt 26:13 . There
   are many mausoleums that crumble to decay. But this monument to Jesus
   fills the whole world still with its fragrance. What a hint there is
   here for those who wish to leave permanent memorials.

   Mark 14:10

   He that was one of the twelve (o eis ton dodeka). Note the article
   here, "the one of the twelve," Matthew has only eis, "one." Some have
   held that Mark here calls Judas the primate among the twelve. Rather he
   means to call attention to the idea that he was the one of the twelve
   who did this deed.

   Mark 14:11

   And they, when they heard it, were glad (o de akousantes echaresan). No
   doubt the rabbis looked on the treachery of Judas as a veritable
   dispensation of Providence amply justifying their plots against Jesus.

   Conveniently (eukairos). This was the whole point of the offer of
   Judas. He claimed that he knew enough of the habits of Jesus to enable
   them to catch him "in the absence of the multitude" (Lu 22:6 ) without
   waiting for the passover to be over, when the crowds would leave. For
   discussion of the motives of Judas, see on Mt 26:15 . Mark merely notes
   the promise of "money" while Matthew mentions "thirty pieces of silver"
   (Zec 11:12 ), the price of a slave.

   Mark 14:12

   When they sacrificed the passover (ote to pascha ethuon). Imperfect
   indicative, customary practice. The paschal lamb (note pascha) was
   slain at 6 P.M., beginning of the fifteenth of the month (Ex 12:6 ),
   but the preparations were made beforehand on the fourteenth (Thursday).
   See on Mt 26:17 for discussion of "eat the passover."

   Mark 14:13

   Two of his disciples (duo ton matheton autou). Lu 22:8 names them,
   Peter and John.

   Bearing a pitcher of water (keramion udatos bastazon). This item also
   in Luke, but not in Matthew.

   Mark 14:14

   The goodman of the house (to oikodespote). A non-classical word, but in
   late papyri. It means master (despot) of the house, householder. The
   usual Greek has two separate words, oikou despotes (master of the
   house).

   My guest-chamber (to kataluma mou). In LXX, papyri, and modern Greek
   for lodging-place (inn, as in Lu 2:7 or guest-chamber as here). It was
   used for kan or charasansera.

   I shall eat (phago). Futuristic aorist subjunctive with opou.

   Mark 14:15

   And he (ka autos). Emphatic, and he himself.

   A large upper room (anagaion mega). Anything above ground (ge), and
   particularly upstairs as here. Here and in Lu 22:12 . Example in
   Xenophon. Jesus wishes to observe this last feast with his disciples
   alone, not with others as was often done. Evidently this friend of
   Jesus was a man who would understand.

   Furnished (estromenon). Perfect passive participle of stronnum, state
   of readiness. "Strewed with carpets, and with couches properly spread"
   (Vincent).

   Mark 14:17

   He cometh (ercheta). Dramatic historical present. It is assumed here
   that Jesus is observing the passover meal at the regular time and hour,
   at 6 P.M. at the beginning of the fifteenth (evening of our Thursday,
   beginning of Jewish Friday). Mark and Matthew note the time as evening
   and state it as the regular passover meal.

   Mark 14:18

   As they sat (anakeimenon auton). Reclined, of course. It is a pity that
   these verbs are not translated properly in English. Even Leonardo da
   Vinci in his immortal painting of the Last Supper has Jesus and his
   apostles sitting, not reclining. Probably he took an artist's license
   for effect.

   Even he that eateth with me (o esthion met' emou). See Ps 4:9 . To this
   day the Arabs will not violate hospitality by mistreating one who
   breaks bread with them in the tent.

   Mark 14:20

   One of the twelve (eis ton dodeka). It is as bad as that. The sign that
   Jesus gave,

   the one dipping in the dish with me (o embaptomenos met' emou eis to
   trublion), escaped the notice of all. Jesus gave the sop to Judas who
   understood perfectly that Jesus knew his purpose. See on Mt 26:21-24
   for further details.

   Mark 14:23

   A cup (poterion). Probably the ordinary wine of the country mixed with
   two-thirds water, though the word for wine (oinos) is not used here in
   the Gospels, but "the fruit of the vine" (ek tou genematos tes
   ampelou). See Mt 26:26-29 for discussion of important details. Mark and
   Matthew give substantially the same account of the institution of the
   Supper by Jesus, while Lu 22:17-20 agrees closely with 1Co 11:23-26
   where Paul claims to have obtained his account by direct revelation
   from the Lord Jesus.

   Mark 14:26

   Sung a hymn (umnesantes). See Mt 26:30 for discussion.

   Mark 14:29

   Yet will not I (all' ouk ego). Mark records here Peter's boast of
   loyalty even though all desert him. All the Gospels tell it. See
   discussion on Mt 26:33 .

   Mark 14:30

   Twice (dis). This detail only in Mark. One crowing is always the signal
   for more. The Fayum papyrus agrees with Mark in having dis. The
   cock-crowing marks the third watch of the night (Mr 13:35 ).

   Mark 14:31

   Exceeding vehemently (ekperissos). This strong compounded adverb only
   in Mark and probably preserves Peter's own statement of the remark.
   About the boast of Peter see on Mt 26:35 .

   Mark 14:32

   Which was named (ou to onoma). Literally, "whose name was." On
   Gethsemane see on Mt 26:36 .

   While I pray (eos proseuxoma). Aorist subjunctive with eos really with
   purpose involved, a common idiom. Matthew adds "go yonder" (apelthon
   eke).

   Mark 14:33

   Greatly amazed and sore troubled (ekthambeistha ka ademonein). Mt 26:37
   has "sorrowful and sore troubled." See on Matt. about ademonein. Mark
   alone uses exthambeistha (here and in 9:15). There is a papyrus example
   given by Moulton and Milligan's Vocabulary. The verb thambeo occurs in
   Mr 10:32 for the amazement of the disciples at the look of Jesus as he
   went toward Jerusalem. Now Jesus himself feels amazement as he directly
   faces the struggle in the Garden of Gethsemane. He wins the victory
   over himself in Gethsemane and then he can endure the loss, despising
   the shame. For the moment he is rather amazed and homesick for heaven.
   "Long as He had foreseen the Passion, when it came clearly into view
   its terror exceeded His anticipations" (Swete). "He learned from what
   he suffered," (Heb 5:8 ) and this new experience enriched the human
   soul of Jesus.

   Mark 14:35

   Fell on the ground (epipten ep tes ges). Descriptive imperfect. See him
   falling. Matthew has the aorist epesen.

   Prayed (proseucheto). Imperfect, prayed repeatedly or inchoative, began
   to pray. Either makes good sense.

   The hour (e ora). Jesus had long looked forward to this "hour" and had
   often mentioned it (Joh 7:30; 8:20; 12:23,27; 13:1 ). See again in Mr
   14:41 . Now he dreads it, surely a human trait that all can understand.

   Mark 14:36

   Abba, Father (Abba o pater). Both Aramaic and Greek and the article
   with each. This is not a case of translation, but the use of both terms
   as is Ga 4:6 , a probable memory of Paul's childhood prayers. About
   "the cup" see on Mt 26:39 . It is not possible to take the language of
   Jesus as fear that he might die before he came to the Cross. He was
   heard (Heb 5:7f. ) and helped to submit to the Father's will as he does
   instantly.

   Not what I will (ou t ego thelo). Matthew has "as" (os). We see the
   humanity of Jesus in its fulness both in the Temptations and in
   Gethsemane, but without sin each time. And this was the severest of all
   the temptations, to draw back from the Cross. The victory over self
   brought surrender to the Father's will.

   Mark 14:37

   Simon, sleepest thou? (Simon, katheudeis;). The old name, not the new
   name, Peter. Already his boasted loyalty was failing in the hour of
   crisis. Jesus fully knows the weakness of human flesh (see on Mt 26:41
   ).

   Mark 14:40

   Very heavy (katabarunomeno). Perfective use of kata- with the
   participle. Matthew has the simple verb. Mark's word is only here in
   the N.T. and is rare in Greek writers. Mark has the vivid present
   passive participle, while Matthew has the perfect passive bebaremeno.

   And they wist not what to answer him (ka ouk eideisan t apokrithosin
   auto). Deliberative subjunctive retained in the indirect question.
   Alone in Mark and reminds one of the like embarrassment of these same
   three disciples on the Mount of Transfiguration (Mr 9:6 ). On both
   occasions weakness of the flesh prevented their real sympathy with
   Jesus in his highest and deepest experiences. "Both their shame and
   their drowsiness would make them dumb" (Gould).

   Mark 14:41

   It is enough (apeche). Alone in Mark. This impersonal use is rare and
   has puzzled expositors no little. The papyri (Deissmann's Light from
   the Ancient East and Moulton and Milligan's Vocabulary) furnish many
   examples of it as a receipt for payment in full. See also Mt 6:2ff.; Lu
   6:24; Php 4:18 for the notion of paying in full. It is used here by
   Jesus in an ironical sense, probably meaning that there was no need of
   further reproof of the disciples for their failure to watch with him.
   "This is no time for a lengthened exposure of the faults of friends;
   the enemy is at the gate" (Swete). See further on Mt 26:45 for the
   approach of Judas.

   Mark 14:43

   And the scribes (ka ton grammateon). Mark adds this item while Joh 18:3
   mentions "Pharisees." It was evidently a committee of the Sanhedrin for
   Judas had made his bargain with the Sanhedrin (Mr 14:1; Mt 26:3; Lu
   22:2 ). See discussion of the betrayal and arrest on Mt 26:47-56 for
   details.

   Mark 14:44

   Token (sussemon). A common word in the ancient Greek for a concerted
   signal according to agreement. It is here only in the New Testament. Mt
   26:48 has semeion, sign. The signal was the kiss by Judas, a
   contemptible desecration of a friendly salutation.

   And lead him away safely (ka apagete asphalos). Only in Mark. Judas
   wished no slip to occur. Mark and Matthew do not tell of the falling
   back upon the ground when Jesus challenged the crowd with Judas. It is
   given by John alone (Joh 18:4-9 ).

   Mark 14:47

   A certain one (eis tis). Mark does not tell that it was Peter. Only Joh
   18:10 does that after Peter's death. He really tried to kill the man,
   Malchus by name, as John again tells (Joh 18:10 ). Mark does not give
   the rebuke to Peter by Jesus in Mt 26:52f. .

   Mark 14:48

   Against a robber (ep leisten). Highway robbers like Barabbas were
   common and were often regarded as heroes. Jesus will be crucified
   between two robbers in the very place that Barabbas would have
   occupied.

   Mark 14:51

   A certain young man (neaniskos tis). This incident alone in Mark. It is
   usually supposed that Mark himself, son of Mary (Ac 12:12 ) in whose
   house they probably had observed the passover meal, had followed Jesus
   and the apostles to the Garden. It is a lifelike touch quite in keeping
   with such a situation. Here after the arrest he was following with
   Jesus (sunekolouthe auto, imperfect tense). Note the vivid dramatic
   present kratousin (they seize him).

   Mark 14:52

   Linen cloth (sindona). An old Greek word of unknown origin. It was fine
   linen cloth used often for wrapping the dead (Mt 27:59; Mr 15:46; Lu
   23:53 ). In this instance it could have been a fine sheet or even a
   shirt.

   Mark 14:54

   Peter had followed him afar off (Ho Petros apo makrothen ekolouthesen
   auto). Here Mark uses the constative aorist (ekolouthesen) where Mt
   26:58 , and Lu 22:54 have the picturesque imperfect (ekolouthe), was
   following. Possibly Mark did not care to dwell on the picture of Peter
   furtively following at a distance, not bold enough to take an open
   stand with Christ as the Beloved Disciple did, and yet unable to remain
   away with the other disciples.

   Was sitting with (en sunkathemenos). Periphrastic imperfect middle,
   picturing Peter making himself at home with the officers (upereton),
   under rowers, literally, then servants of any kind. Joh 18:25 describes
   Peter as standing (estos). Probably he did now one, now the other, in
   his restless weary mood.

   Warming himself in the light (thermainomenos pros to phos). Direct
   middle. Fire has light as well as heat and it shone in Peter's face. He
   was not hidden as much as he supposed he was.

   Mark 14:56

   Their witness agreed not together (isa a marturia ouk esan). Literally,
   the testimonies were not equal. They did not correspond with each other
   on essential points.

   Many were bearing false witness (epseudomarturoun, imperfect, repeated
   action)

   against him . No two witnesses bore joint testimony to justify a
   capital sentence according to the law (De 19:15 ). Note imperfects in
   these verses ( 55-57) to indicate repeated failures.

   Mark 14:57

   Bare false witness (epseudomarturoun). In desperation some attempted
   once more (conative imperfect).

   Mark 14:58

   Made with hands (cheiropoieton). In Mark alone. An old Greek word. The
   negative form acheiropoieton here occurs elsewhere only in 2Co 5:1; Col
   2:11 . In Heb 9:11 the negative ou is used with the positive form. It
   is possible that a real logion of Jesus underlies the perversion of it
   here. Mark and Matthew do not quote the witnesses precisely alike.
   Perhaps they quoted Jesus differently and therein is shown part of the
   disagreement, for Mark adds verse 59 (not in Matthew). "And not even so
   did their witness agree together," repeating the point of verse 57.
   Swete observes that Jesus, as a matter of fact, did do what he is
   quoted as saying in Mark: "He said what the event has proved to be
   true; His death destroyed the old order, and His resurrection created
   the new." But these witnesses did not mean that by what they said. The
   only saying of Jesus at all like this preserved to us is that in Joh
   2:19 , when he referred not to the temple in Jerusalem, but to the
   temple of his body, though no one understood it at the time.

   Mark 14:60

   Stood up in the midst (anastas eis meson). Second aorist active
   participle. For greater solemnity he arose to make up by bluster the
   lack of evidence. The high priest stepped out into the midst as if to
   attack Jesus by vehement questions. See on Mt 26:59-68 for details
   here.

   Mark 14:61

   And answered nothing (ka ouk apekrinato ouden). Mark adds the negative
   statement to the positive "kept silent" (esiopa), imperfect, also in
   Matthew. Mark does not give the solemn oath in Matthew under which
   Jesus had to answer. See on Matthew.

   Mark 14:62

   I am (ego eim). Matthew has it, "Thou hast said," which is the
   equivalent of the affirmative. But Mark's statement is definite beyond
   controversy. See on Mt 26:64-68 for the claims of Jesus and the conduct
   of Caiaphas.

   Mark 14:64

   They all (o de pantes). This would mean that Joseph of Arimathea was
   not present since he did not consent to the death of Jesus (Lu 23:51 ).
   Nicodemus was apparently absent also, probably not invited because of
   previous sympathy with Jesus (Joh 7:50 ). But all who were present
   voted for the death of Jesus.

   Mark 14:65

   Cover his face (perikaluptein autou to prosopon). Put a veil around his
   face. Not in Matthew, but in Lu 22:64 where Revised Version translates
   perikalupsantes by "blind-folded." All three Gospels give the jeering
   demand of the Sanhedrin: "Prophesy" (propheteuson), meaning, as Matthew
   and Luke add, thereby telling who struck him while he was blindfolded.
   Mark adds "the officers" (same as in verse 54) of the Sanhedrin, Roman
   lictors or sergeants-at-who had arrested Jesus in Gethsemane and who
   still held Jesus (o sunechontes auton, Lu 22:63 ). Mt 26:67 alludes to
   their treatment of Jesus without clearly indicating who they were.

   With blows of their hands (rapismasin). The verb rapizo in Mt 26:67
   originally meant to smite with a rod. In late writers it comes to mean
   to slap the face with the palm of the hands. The same thing is true of
   the substantive rapisma used here. A papyrus of the sixth century A.D.
   uses it in the sense of a scar on the face as the result of a blow. It
   is in the instrumental case here. "They caught him with blows," Swete
   suggests for the unusual elabon in this sense. "With rods" is, of
   course, possible as the lictors carried rods. At any rate it was a
   gross indignity.

   Mark 14:66

   Beneath in the court (kato en te aule). This implies that Jesus was
   upstairs when the Sanhedrin met. Mt 22:69 has it

   without in the court (exo en te aule). Both are true. The open court
   was outside of the rooms and also below.

   Mark 14:67

   Warming himself (thermainomenon). Mark mentions this fact about Peter
   twice (14:54,67 ) as does John (Joh 18:18,25 ). He was twice beside the
   fire. It is quite difficult to relate clearly the three denials as told
   in the Four Gospels. Each time several may have joined in, both maids
   and men.

   The Nazarene (tou Nazarenou). In Mt 26:69 it is "the Galilean." A
   number were probably speaking, one saying one thing, another another.

   Mark 14:68

   I neither know nor understand (oute oida oute epistama). This denial is
   fuller in Mark, briefest in John.

   What thou sayest (su t legeis). Can be understood as a direct question.
   Note position of

   thou (su), proleptical.

   Into the porch (eis to proaulion). Only here in the New Testament.
   Plato uses it of a prelude on a flute. It occurs also in the plural for
   preparations the day before the wedding. Here it means the vestibule to
   the court. Mt 26:71 has pulona, a common word for gate or front porch.

   And the cock crew (ka alektor ephonesen). Omitted by Aleph B L Sinaitic
   Syriac. It is genuine in verse 72 where "the second time" (ek deuterou)
   occurs also. It is possible that because of verse 72 it crept into
   verse 68. Mark alone alludes to the cock crowing twice, originally (Mr
   14:30 ), and twice in verse 72, besides verse 68 which is hardly
   genuine.

   Mark 14:69

   To them that stood by (tois parestosin). This talk about Peter was
   overheard by him. "This fellow (outos) is one of them." So in verse 70
   the talk is directly to Peter as in Mt 26:73 , but in Lu 22:59 it is
   about him. Soon the bystanders (o parestotes) will join in the
   accusation to Peter (verse 70; Mt 26:73 ), with the specially pungent
   question in Joh 18:26 which was the climax. See on Mt 26:69-75 for
   discussion of similar details.

   Mark 14:71

   Curse (anathematizein). Our word anathema (ana, thema, an offering,
   then something devoted or a curse). Finally the two meanings were
   distinguished by anathema for offering and anathema for curse.
   Deissmann has found examples at Megara of anathema in the sense of
   curse. Hence the distinction observed in the N.T. was already in the
   Koine. Mt 26:74 has katathematizein, which is a apax legomenon in the
   N.T., though common in the LXX. This word has the notion of calling
   down curses on one's self if the thing is not true.

   Mark 14:72

   Called to mind (anemnesthe). First aorist passive indicative. Mt 26:75
   has the uncompounded verb emnesthe while Lu 22:61 has another compound
   upemnesthe, was reminded.

   When he thought thereon (epibalon). Second aorist active participle of
   epiballo. It is used absolutely here, though there is a reference to to
   rema above, the word of Jesus, and the idiom involves ton noun so that
   the meaning is to put the mind upon something. In Lu 15:12 there is
   another absolute use with a different sense. Moulton (Prolegomena, p.
   131) quotes a Ptolemaic papyrus Tb P 50 where epibalon probably means
   "set to," put his mind on.

   Wept (eklaien). Inchoative imperfect, began to weep. Mt 26:75 has the
   ingressive aorist eklausen, burst into tears.
     __________________________________________________________________

Mark 15

   Mark 15:1

   In the morning (pro). The ratification meeting after day. See on Mt
   26:1-5 for details.

   Held a consultation (sumboulion poiesantes). So text of Westcott and
   Hort (Vulgate consilium facientes), though they give etoimasantes in
   the margin. The late and rare word sumboulion is like the Latin
   consilium. If etoimasantes is the correct text, the idea would be
   rather to prepare a concerted plan of action (Gould). But their action
   was illegal on the night before and they felt the need of this
   ratification after dawn which is described in Lu 22:66-71 , who does
   not give the illegal night trial.

   Bound Jesus (desantes ton Iesoun). He was bound on his arrest (Joh
   18:12 ) when brought before Annas who sent him on bound to Caiaphas
   (Joh 18:24 ) and now he is bound again as he is sent to Pilate (Mr
   15:1; Mt 27:2 ). It is implied that he was unbound while before Annas
   and then before Caiaphas and the Sanhedrin.

   Mark 15:2

   Art thou the King of the Jews? (Su e o basileus ton Ioudaion;). This is
   the only one of the charges made by the Sanhedrin to Pilate (Lu 23:2 )
   that he notices. He does not believe this one to be true, but he has to
   pay attention to it or be liable to charges himself of passing over a
   man accused of rivalry and revolution against Caesar. Joh 18:28-32
   gives the interview with Jesus that convinces Pilate that he is a
   harmless religious fanatic. See on Mt 26:11 .

   Thou sayest (su legeis). An affirmation, though in Joh 18:34-37 there
   is a second and fuller interview between Pilate and Jesus. "Here, as in
   the trial before the Sanhedrin, this is the one question that Jesus
   answers. It is the only question on which his own testimony is
   important and necessary" (Gould). The Jews were out on the pavement or
   sidewalk outside the palace while Pilate came out to them from above on
   the balcony (Joh 18:28f. ) and had his interviews with Jesus on the
   inside, calling Jesus thither (Joh 18:33 ).

   Mark 15:3

   Accused him of many things (kategoroun autou polla). Imperfect tense,
   repeated accusations besides those already made. They let loose their
   venom against Jesus. One of the common verbs for speaking against in
   court (kata and agoreuo). It is used with the genitive of the person
   and the accusative of the thing.

   Mark 15:5

   Marvelled (thaumazein). Pilate was sure of the innocence of Jesus and
   saw through their envy (Mr 15:10 ), but he was hoping that Jesus would
   answer these charges to relieve him of the burden. He marvelled also at
   the self-control of Jesus.

   Mark 15:6

   Used to release (apeluen). Imperfect tense of customary action where Mt
   27:15 has the verb eiothe (was accustomed to).

   They asked of him (pareitounto). Imperfect middle, expressing their
   habit also.

   Mark 15:7

   Bound with them that had made insurrection (meta ton stasiaston
   dedemenos). A desperate criminal, leader in the insurrection, sedition
   (en te stase), or revolution against Rome, the very thing that the Jews
   up at Bethsaida Julias had wanted Jesus to lead (Joh 6:15 ). Barabbas
   was the leader of these rioters and was bound with them.

   Had committed murder (phonon pepoiekeisan). Past perfect indicative
   without augment. Murder usually goes with such rioters and the priests
   and people actually chose a murderer in preference to Jesus.

   Mark 15:8

   As he was wont to do unto them (kathos epoie autois). Imperfect of
   customary action again and dative case.

   Mark 15:9

   The King of the Jews (ton basilea ton Ioudaion). That phrase from this
   charge sharpened the contrast between Jesus and Barabbas which is
   bluntly put in Mt 27:17 "Barabbas or Jesus which is called Christ." See
   discussion there.

   Mark 15:10

   He perceived (eginosken). Imperfect tense descriptive of Pilate's
   growing apprehension from their conduct which increased his intuitive
   impression at the start. It was gradually dawning on him. Both Mark and
   Matthew give "envy" (phthonon) as the primary motive of the Sanhedrin.
   Pilate probably had heard of the popularity of Jesus by reason of the
   triumphal entry and the temple teaching.

   Had delivered (paradedokeisan). Past perfect indicative without augment
   where Mt 27:18 has the first aorist (kappa aorist) indicative
   paredokan, not preserving the distinction made by Mark. The aorist is
   never used "as" a past perfect.

   Mark 15:11

   Stirred up (aneseisan).

   Shook up like an earthquake (seismos). Mt 27:20 has a weaker word,
   "persuaded" (epeisan). Effective aorist indicative. The priests and
   scribes had amazing success. If one wonders why the crowd was fickle,
   he may recall that this was not yet the same people who followed him in
   triumphal entry and in the temple. That was the plan of Judas to get
   the thing over before those Galilean sympathizers waked up. "It was a
   case of regulars against an irregular, of priests against prophet"
   (Gould). "But Barabbas, as described by Mark, represented a popular
   passion, which was stronger than any sympathy they might have for so
   unworldly a character as Jesus--the passion for political liberty"
   (Bruce). "What unprincipled characters they were! They accuse Jesus to
   Pilate of political ambition, and they recommend Barabbas to the people
   for the same reason" (Bruce). The Sanhedrin would say to the people
   that Jesus had already abdicated his kingly claims while to Pilate they
   went on accusing him of treason to Caesar.

   Rather (mƒllon). Rather than Jesus. It was a gambler's choice.

   Mark 15:12

   Whom ye call the King of the Jews (on legete ton basilea ton Ioudaion).
   Pilate rubs it in on the Jews (cf. verse 9). The "then" (oun) means
   since you have chosen Barabbas instead of Jesus.

   Mark 15:13

   Crucify him (Stauroson auton). Lu 23:21 repeats the verb. Mt 27:22 has
   it, "Let him be crucified." There was a chorus and a hubbub of confused
   voices all demanding crucifixion for Christ. Some of the voices beyond
   a doubt had joined in the hallelujahs to the Son of David in the
   triumphal entry. See on Mt 27:23 for discussion of Mr 15:14 .

   Mark 15:15

   To content the multitude (to ochlo to ikanon poiesa). A Latin idiom
   (satisfacere alicui), to do what is sufficient to remove one's ground
   of complaint. This same phrase occurs in Polybius, Appian, Diogenes
   Laertes, and in late papyri. Pilate was afraid of this crowd now
   completely under the control of the Sanhedrin. He knew what they would
   tell Caesar about him. See on Mt 27:26 for discussion of the scourging.

   Mark 15:16

   The Praetorium (praitorion). In Mt 27:27 this same word is translated
   "palace." That is its meaning here also, the palace in which the Roman
   provincial governor resided. In Php 1:13 it means the Praetorian Guard
   in Rome. Mark mentions here "the court" (tes aules) inside of the
   palace into which the people passed from the street through the
   vestibule. See further on Matthew about the "band."

   Mark 15:17

   Purple (porphuran). Mt 27:28 has "scarlet robe" which see for
   discussion as well as for the crown of thorns.

   Mark 15:19

   Worshipped him (prosekunoun). In mockery. Imperfect tense as are
   etupton (smote) and eneptuon (did spit upon). Repeated indignities.

   Mark 15:20

   They lead him out (exagousin auton). Vivid historical present after
   imperfects in verse 19.

   Mark 15:21

   They compel (angareuousin). Dramatic present indicative again where Mt
   27:32 has the aorist. For this Persian word see on Mt 5:41; 27:32 .

   Coming out of the country (erchomenon ap' agrou). Hence Simon met the
   procession. Mark adds that he was "the father of Alexander and Rufus."
   Paul mentions a Rufus in Ro 16:13 , but it was a common name and proves
   nothing. See on Mt 27:32 for discussion of cross-bearing by criminals.
   Luke adds "after Jesus" (opisthen tou Iesou). But Jesus bore his own
   cross till he was relieved of it, and he walked in front of his own
   cross for the rest of the way.

   Mark 15:22

   They bring him (pherousin auton). Historical present again. See on Mt
   27:33f. for discussion of Golgotha.

   Mark 15:23

   They offered him (edidoun auto). Imperfect tense where Matthew has the
   aorist edokan.

   Mingled with myrrh (esmurnismenon). Perfect passive participle. The
   verb means flavoured with myrrh, myrrhed wine. It is not inconsistent
   with Mt 27:34 "mingled with gall," which see.

   But he received it not (os de ouk elaben). Note the demonstrative os
   with de. Matthew has it that Jesus was not willing to take. Mark's
   statement is that he refused it.

   Mark 15:24

   What each should take (tis t are). Only in Mark. Note double
   interrogative, Who What? The verb are is first aorist active
   deliberative subjunctive retained in the indirect question. The details
   in Mr 15:24-32 are followed closely by Mt 27:35-44 . See there for
   discussion of details.

   Mark 15:25

   The third hour (ora trite). This is Jewish time and would be nine A.M.
   The trial before Pilate was the sixth hour Roman time (Joh 19:14 ), six
   A.M.

   Mark 15:26

   The superscription (e epigraphe). The writing upon the top of the cross
   (our word epigraph). Lu 23:38 has this same word, but Mt 27:37 has
   "accusation" (aitian). See Matthew for discussion. Joh 19:19 has
   "title" (titlon).

   Mark 15:32

   Now come down (katabato nun). Now that he is nailed to the cross.

   That we may see and believe (ina idomen ka pisteusomen). Aorist
   subjunctive of purpose with ina. They use almost the very language of
   Jesus in their ridicule, words that they had heard him use in his
   appeals to men to see and believe.

   Reproached him (oneidizon auton). Imperfect tense. They did it several
   times. Mark and Matthew both fail to give the story of the robber who
   turned to Christ on the Cross as told in Lu 23:39-43 .

   Mark 15:33

   The sixth hour (oras ektes). That is, noon (Jewish time), as the third
   hour was nine A.M. (Mr 15:25 ). See on Mt 27:45 for discussion. Given
   also by Lu 23:44 . Mark gives the Aramaic transliteration as does B in
   Mt 27:45 , which see for discussion.

   Forsaken (enkatelipes). Some MSS. give oneidisas (reproached). We are
   not able to enter into the fulness of the desolation felt by Jesus at
   this moment as the Father regarded him as sin (2Co 5:21 ). This
   desolation was the deepest suffering. He did not cease to be the Son of
   God. That would be impossible.

   Mark 15:35

   He calleth Elijah (Eleian phone). They misunderstood the Elo or Ele (my
   God) for Elijah.

   Mark 15:36

   To take him down (kathelein auton). Mt 27:49 has "to save him" (soson),
   which see for discussion.

   Mark 15:37

   Gave up the ghost (exepneusen). Literally, breathed out. See "yielded
   up his spirit" in Mt 27:50 for discussion for details. Mark uses this
   word exepneusen again in verse 39.

   Mark 15:39

   The centurion (o kenturion). A Latin word (centurio) used also in verse
   44 and here only in the N.T.

   Which stood by over against him (o parestekos ex enantias autou). This
   description alone in Mark, picturing the centurion "watching Jesus" (Mt
   27:54 ).

   So (outos). With the darkness and the earthquake. See on Mt 27:54 for
   discussion of "the Son of God," more probably "a Son of God."

   Mark 15:40

   And Salome (ka Salome). Apparently the "mother of the sons of Zebedee"
   (Mt 27:56 ). Only in Mark.

   Mark 15:41

   Followed him and ministered unto him (ekolouthoun ka diekonoun auto).
   Two imperfects describing the long Galilean ministry of these three
   women and many other women in Galilee (Lu 8:1-3 ) who came up with him
   (a sunanabasa auto) to Jerusalem. This summary description in Mark is
   paralleled in Mt 27:55f. and Lu 23:49 . These faithful women were last
   at the Cross as they stood afar and saw the dreadful end to all their
   hopes.

   Mark 15:42

   The preparation (paraskeue). Mark explains the term as meaning "the day
   before the sabbath" (prosabbaton), that is our Friday, which began at
   sunset. See discussion on Mt 27:57 . The Jews had already taken steps
   to get the bodies removed (Joh 19:31 ).

   Mark 15:43

   A councillor of honourable estate (euschemon bouleutes). A senator or
   member of the Sanhedrin of high standing, rich (Mt 27:57 ).

   Looking for the Kingdom of God (en prosdechomenos ten basileian tou
   theou). Periphrastic imperfect. Also Lu 23:51 . The very verb used by
   Luke of Simeon and Anna (Lu 2:25,38 ). Mt 27:57 calls him "Jesus'
   disciple" while Joh 19:38 adds "secretly for fear of the Jews." He had
   evidently taken no public stand for Jesus before now.

   Boldly (tolmesas). Aorist (ingressive) active participle, becoming
   bold. It is the glory of Joseph and Nicodemus, secret disciples of
   Jesus, that they took a bold stand when the rest were in terror and
   dismay. That is love psychology, paradoxical as it may seem.

   Mark 15:44

   If he were already dead (e ede tethneken). Perfect active indicative
   with e after a verb of wondering, a classical idiom, a kind of indirect
   question just as we say "I wonder if." Usually death by crucifixion was
   lingering. This item is only in Mark.

   Whether he had been any while dead (e pala apethanen). B D read ede
   (already) again here instead of pala (a long time). Mark does not tell
   the request of the Jews to Pilate that the legs of the three might be
   broken (Joh 19:31-37 ). Pilate wanted to make sure that Jesus was
   actually dead by official report.

   Mark 15:45

   Granted the corpse (edoresato to ptoma). This official information was
   necessary before the burial. As a matter of fact Pilate was probably
   glad to turn the body over to Joseph else the body would go to the
   potter's field. This is the only instance when ptoma (cadaver, corpse)
   is applied to the body (soma) of Jesus, the term used in Mt 27:59; Lu
   23:53; Joh 19:40 ).

   Mark 15:46

   Wound (eneilesen). This word is only here in the N.T. As entulisso is
   only in Mt 27:59; Lu 23:53; Joh 20:7 . Both verbs occur in the papyri,
   Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus
   was wound in the linen cloth bought by Joseph and the hundred pounds of
   spices brought by Nicodemus (Joh 19:39 ) for burying were placed in the
   folds of the linen and the linen was bound around the body by strips of
   cloth (Joh 19:40 ). The time was short before the sabbath began and
   these two reverently laid the body of the Master in Joseph's new tomb,
   hewn out of a rock. The perfect passive participle (lelatomemenon) is
   from latomos, a stonecutter (los, stone, temno, to cut). For further
   details see on Mt 27:57-60 . Lu 23:53 and Joh 19:41 also tell of the
   new tomb of Joseph. Some modern scholars think that this very tomb has
   been identified in Gordon's Calvary north of the city.

   Against the door (ep ten thuran). Matthew has the dative te thura
   without ep and adds the adjective "great" (megan).

   Mark 15:47

   Beheld (etheoroun). Imperfect tense picturing the two Marys "sitting
   over against the sepulchre" (Mt 27:61 ) and watching in silence as the
   shadows fell upon all their hopes and dreams. Apparently these two
   remained after the other women who had been beholding from afar the
   melancholy end (Mr 15:40 ) had left and "were watching the actions of
   Joseph and Nicodemus" (Swete). Probably also they saw the body of Jesus
   carried and hence they knew where it was laid and saw that it remained
   there (tetheita, perfect passive indicative, state of completion). "It
   is evident that they constituted themselves a party of observation"
   (Gould).
     __________________________________________________________________

Mark 16

   Mark 16:1

   When the sabbath was past (diagenomenou tou sabbatou). Genitive
   absolute, the sabbath having come in between, and now over. For this
   sense of the verb (common from Demosthenes on) see Ac 25:13; 27:9 . It
   was therefore after sunset.

   Bought spices (egorasan aromata). As Nicodemus did on the day of the
   burial (Joh 19:40 ). Gould denies that the Jews were familiar with the
   embalming process of Egypt, but at any rate it was to be a reverential
   anointing (ina aleipsosin) of the body of Jesus with spices. They could
   buy them after sundown. Salome in the group again as in Mr 15:40 . See
   on Mt 28:1 for discussion of "late on the sabbath day" and the visit of
   the women to the tomb before sundown. They had returned from the tomb
   after the watching late Friday afternoon and had prepared spices (Lu
   23:56 ). Now they secured a fresh supply.

   Mark 16:2

   When the sun was risen (anateilantos tou eliou). Genitive absolute,
   aorist participle, though some manuscripts read anatellontos, present
   participle. Lu 24:1 has it "at early dawn" (orthrou batheos) and Joh
   20:1 "while it was yet dark." It was some two miles from Bethany to the
   tomb. Mark himself gives both notes of time, "very early" (lian pro),
   "when the sun was risen." Probably they started while it was still dark
   and the sun was coming up when they arrived at the tomb. All three
   mention that it was on the first day of the week, our Sunday morning
   when the women arrive. The body of Jesus was buried late on Friday
   before the sabbath (our Saturday) which began at sunset. This is made
   clear as a bell by Lu 23:54 "and the sabbath drew on." The women rested
   on the sabbath (Luke 23:56 ). This visit of the women was in the early
   morning of our Sunday, the first day of the week. Some people are
   greatly disturbed over the fact that Jesus did not remain in the grave
   full seventy-two hours. But he repeatedly said that he would rise on
   the third day and that is precisely what happened. He was buried on
   Friday afternoon. He was risen on Sunday morning. If he had really
   remained in the tomb full three days and then had risen after that, it
   would have been on the fourth day, not on the third day. The occasional
   phrase "after three days" is merely a vernacular idiom common in all
   languages and not meant to be exact and precise like "on the third
   day." We can readily understand "after three days" in the sense of "on
   the third day." It is impossible to understand "on the third day" to be
   "on the fourth day." See my Harmony of the Gospels, pp. 289-91.

   Mark 16:3

   Who shall roll us away the stone? (Tis apokulise emin ton lithon;).
   Alone in Mark. The opposite of proskulio in 15:46. In verse 4 rolled
   back (anekekulista, perfect passive indicative) occurs also. Both verbs
   occur in Koine writers and in the papyri. Clearly the women have no
   hope of the resurrection of Jesus for they were raising the problem
   (elegon, imperfect) as they walked along.

   Mark 16:4

   Looking up they see (anablepsasa theorousin). With downcast eyes and
   heavy hearts (Bruce) they had been walking up the hill. Mark has his
   frequent vivid dramatic present "behold." Their problem is solved for
   the stone lies rolled back before their very eyes. Lu 24:2 has the
   usual aorist "found."

   For (gar). Mark explains by the size of the stone this sudden and
   surprising sight right before their eyes.

   Mark 16:5

   Entering into the tomb (eiselthousa eis to mnemeion). Told also by Lu
   24:3 , though not by Matthew.

   A young man (neaniskon). An angel in Mt 28:5 , two men in Lu 24 . These
   and like variations in details show the independence of the narrative
   and strengthen the evidence for the general fact of the resurrection.
   The angel sat upon the stone (Mt 28:2 ), probably at first. Mark here
   speaks of the young man

   sitting on the right side (kathemenon en tois dexiois) inside the tomb.
   Luke has the two men standing by them on the inside (Luke 24:4 ).
   Possibly different aspects and stages of the incident.

   Arrayed in a white robe (peribeblemenon stolen leuken). Perfect passive
   participle with the accusative case of the thing retained (verb of
   clothing). Lu 24:4 has "in dazzling apparel."

   They were amazed (exethambethesan). They were utterly (ex in
   composition) amazed. Lu 24:5 has it "affrighted." Mt 28:3f. tells more
   of the raiment white as snow which made the watchers quake and become
   as dead men. But this was before the arrival of the women. Mark, like
   Matthew and Luke, does not mention the sudden departure of Mary
   Magdalene to tell Peter and John of the grave robbery as she supposed
   (Joh 20:1-10 ).

   Mark 16:6

   Be not amazed (me ekthambeisthe). The angel noted their amazement
   (verse 5) and urges the cessation of it using this very word.

   The Nazarene (ton Nazarenon). Only in Mark, to identify "Jesus" to the
   women.

   The crucified one (ton estauromenon). This also in Mt 28:5 . This
   description of his shame has become his crown of glory, for Paul (Gal
   6:14 ), and for all who look to the Crucified and Risen Christ as
   Saviour and Lord. He is risen (egerthe). First aorist passive
   indicative, the simple fact. In 1Co 15:4 Paul uses the perfect passive
   indicative egegerta to emphasize the permanent state that Jesus remains
   risen.

   Behold the place (ide o topos). Here ide is used as an interjection
   with no effect on the case (nominative). In Mt 28:6 idete is the verb
   with the accusative. See Robertson, Grammar, p. 302.

   Mark 16:7

   And Peter (ka to Petro). Only in Mark, showing that Peter remembered
   gratefully this special message from the Risen Christ. Later in the day
   Jesus will appear also to Peter, an event that changed doubt to
   certainty with the apostles (Lu 24:34; 1Co 15:5 ). See on Mt 28:7 for
   discussion of promised meeting in Galilee.

   Mark 16:8

   Had come upon them (eichen autas). Imperfect tense, more exactly,

   held them, was holding them fast .

   Trembling and astonishment (tromos ka ekstasis, trembling and ecstasy),
   Mark has it, while Mt 28:8 has "with fear and great joy" which see for
   discussion. Clearly and naturally their emotions were mixed.

   They said nothing to any one (ouden ouden eipan). This excitement was
   too great for ordinary conversation. Mt 28:8 notes that they "ran to
   bring his disciples word." Hushed to silence their feet had wings as
   they flew on.

   For they were afraid (ephobounto gar). Imperfect tense. The continued
   fear explains their continued silence. At this point Aleph and B, the
   two oldest and best Greek manuscripts of the New Testament, stop with
   this verse. Three Armenian MSS. also end here. Some documents (cursive
   274 and Old Latin k) have a shorter ending than the usual long one. The
   great mass of the documents have the long ending seen in the English
   versions. Some have both the long and the short endings, like L, Psi,
   0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the
   text, short one in the Greek margin). One Armenian MS. (at
   Edschmiadzin) gives the long ending and attributes it to Ariston
   (possibly the Aristion of Papias). W (the Washington Codex) has an
   additional verse in the long ending. So the facts are very complicated,
   but argue strongly against the genuineness of verses 9-20 of Mark 16.
   There is little in these verses not in Mt 28 . It is difficult to
   believe that Mark ended his Gospel with verse 8 unless he was
   interrupted. A leaf or column may have been torn off at the end of the
   papyrus roll. The loss of the ending was treated in various ways. Some
   documents left it alone. Some added one ending, some another, some
   added both. A full discussion of the facts is found in the last chapter
   of my Studies in Mark's Gospel and also in my Introduction to the
   Textual Criticism of the New Testament, pp. 214-16.

   Mark 16:9

   When he had risen early on the first day of the week (anastas pro prote
   sabbatou). It is probable that this note of time goes with "risen"
   (anastas), though it makes good sense with "appeared" (ephane). Jesus
   is not mentioned by name here, though he is clearly the one meant. Mark
   uses mia in verse 2, but prote in 14:12 and the plural sabbaton in
   verse 2, though the singular here.

   First (proton). Definite statement that Jesus

   appeared (ephane) to Mary Magdalene first of all. The verb ephane
   (second aorist passive of phaino) is here alone of the Risen Christ
   (cf. Eleias ephane, Lu 9:8 ), the usual verb being ophthe (Lu 24:34;
   1Co 15:5ff. ).

   From whom (par' es). Only instance of para with the casting out of
   demons, ek being usual (1:25,26; 5:8; 7:26,29; 9:25 ). Ekbebleke is
   past perfect indicative without augment. This description of Mary
   Magdalene is like that in Lu 8:2 and seems strange in Mark at this
   point, described as a new character here, though mentioned by Mark
   three times just before (15:40,47; 16:1 ). The appearance to Mary
   Magdalene is given in full by Joh 20:11-18 .

   Mark 16:10

   She (ekeine). Only instance of this pronoun (=illa) absolutely in Mark,
   though a good Greek idiom. (See Joh 19:35 .) See also verses 11,20 .

   Went (poreutheisa). First aorist passive participle. Common word for
   going, but in Mark so far only in 9:30 in the uncompounded form. Here
   also in verses 12,15 .

   Them that had been with him (tois met' autou genomenois). This phrase
   for the disciples occurs here alone in Mark and the other Gospels if
   the disciples (matheta) are meant. All these items suggest another hand
   than Mark for this closing portion.

   As they mourned and wept (penthousin ka klaiousin). Present active
   participles in dative plural agreeing with tois ... genomenois and
   describing the pathos of the disciples in their utter bereavement and
   woe.

   Mark 16:11

   Disbelieved (epistesan). This verb is common in the ancient Greek, but
   rare in the N.T. and here again verse 16 and nowhere else in Mark. The
   usual N.T. word is apeitheo. Lu 24:11 uses this verb (epistoun) of the
   disbelief of the report of Mary Magdalene and the other women. The verb
   etheathe (from theaoma) occurs only here and in verse 14 in Mark.

   Mark 16:12

   After these things (meta tauta). Only here in Mark. Luke tells us that
   it was on the same day (Lu 24:13 ).

   In another form (en etera morphe). It was not a metamorphosis or
   transfiguration like that described in 9:2. Luke explains that their
   eyes were holden so that they could not recognize Jesus (Lu 24:16 ).
   This matchless story appears in full in Lu 24:13-32 .

   Mark 16:13

   Neither believed they them (oude ekeinois episteusan). The men fared no
   better than the women. But Luke's report of the two on the way to
   Emmaus is to the effect that they met a hearty welcome by them in
   Jerusalem (Lu 24:33-35 ). This shows the independence of the two
   narratives on this point. There was probably an element who still
   discredited all the resurrection stories as was true on the mountain in
   Galilee later when "some doubted" (Mt 28:17 ).

   Mark 16:14

   To the eleven themselves (autois tois endeka). Both terms, eleven and
   twelve (Joh 20:24 ), occur after the death of Judas. There were others
   present on this first Sunday evening according to Lu 24:33 .

   Afterward (usteron) is here alone in Mark, though common in Matthew.

   Upbraided (oneidisen). They were guilty of unbelief (apistian) and
   hardness of heart (sklerokardian). Doubt is not necessarily a mark of
   intellectual superiority. One must steer between credulity and doubt.
   That problem is a vital one today in all educated circles. Some of the
   highest men of science today are devout believers in the Risen Christ.
   Luke explains how the disciples were upset by the sudden appearance of
   Christ and were unable to believe the evidence of their own senses (Lu
   24:38-43 ).

   Mark 16:15

   To the whole creation (pase te ktise). This commission in Mark is
   probably another report of the missionary Magna Charta in Mt 28:16-20
   spoken on the mountain in Galilee. One commission has already been
   given by Christ (Joh 20:21-23 ). The third appears in Lu 24:44-49; Ac
   1:3-8 .

   Mark 16:16

   And is baptized (ka baptistheis). The omission of

   baptized with "disbelieveth" would seem to show that Jesus does not
   make baptism essential to salvation. Condemnation rests on disbelief,
   not on baptism. So salvation rests on belief. Baptism is merely the
   picture of the new life not the means of securing it. So serious a
   sacramental doctrine would need stronger support anyhow than this
   disputed portion of Mark.

   Mark 16:17

   They shall speak with new tongues (glossais lalesousin [kainais]).
   Westcott and Hort put kainais (new) in the margin. Casting out demons
   we have seen in the ministry of Jesus. Speaking with tongues comes in
   the apostolic era (Ac 2:3f.; 10:46; 19:6; 1Co 12:28; 14 ).

   Mark 16:18

   They shall take up serpents (opheis arousin). Jesus had said something
   like this in Lu 10:19 and Paul was unharmed by the serpent in Malta (Ac
   28:3f. ).

   If they drink any deadly thing (k'an thanasimon t piosin). This is the
   only N.T. instance of the old Greek word thanasimos (deadly). Jas 3:8
   has thanatephoros, deathbearing. Bruce considers these verses in Mark
   "a great lapse from the high level of Matthew's version of the farewell
   words of Jesus" and holds that "taking up venomous serpents and
   drinking deadly poison seem to introduce us into the twilight of
   apocryphal story." The great doubt concerning the genuineness of these
   verses (fairly conclusive proof against them in my opinion) renders it
   unwise to take these verses as the foundation for doctrine or practice
   unless supported by other and genuine portions of the N.T.

   Mark 16:19

   Was received up into heaven (anelempthe eis ton ouranon). First aorist
   passive indicative. Luke gives the fact of the Ascension twice in
   Gospel (Lu 24:50f. ) and Ac 1:9-11 . The Ascension in Mark took place
   after Jesus spoke to the disciples, not in Galilee ( 16:15-18), nor on
   the first or second Sunday evening in Jerusalem. We should not know
   when it took place nor where but for Luke who locates it on Olivet (Lu
   24:50 ) at the close of the forty days (Ac 1:3 ) and so after the
   return from Galilee (Mt 28:16 ).

   Sat down at the right hand of God (ekathisen ek dexion tou theou).
   Swete notes that the author "passes beyond the field of history into
   that of theology," an early and most cherished belief (Ac 7:55f.; Ro
   8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1Pe 3:22; Re 3:21
   ).

   Mark 16:20

   The Lord working with them (tou kuriou sunergountos). Genitive
   absolute. This participle not in Gospels elsewhere nor is bebaiountos
   nor the compound epakolouthounton, all in Paul's Epistles. Pantachou
   once in Luke. Westcott and Hort give the alternative ending found in L:
   "And they announced briefly to Peter and those around him all the
   things enjoined. And after these things Jesus himself also sent forth
   through them from the east even unto the west the holy and
   incorruptible proclamation of the eternal salvation."
     __________________________________________________________________


   THE GOSPEL OF LUKE

   BY WAY OF INTRODUCTION

   There is not room here for a full discussion of all the interesting
   problems raised by Luke as the author of the Gospel and Acts. One can
   find them ably handled in the Introduction to Plummer's volume on
   Luke's Gospel in the International and Critical Commentary, in the
   Introduction to Ragg's volume on Luke's Gospel in the Westminster
   Commentaries, in the Introduction to Easton's Gospel According to St.
   Luke, Hayes' Synoptic Gospels and the Book of Acts, Ramsay's Luke the
   Physician, Harnack's Date of the Acts and the Synoptic Gospels,
   Foakes-Jackson and Kirsopp Lake's Beginnings of Christianity,
   Carpenter's Christianity According to St. Luke, Cadbury's The Making of
   Luke-Acts, McLachlan's St. Luke: The Man and His Work, Robertson's Luke
   the Historian in the Light of Research, to go no further. It is a
   fascinating subject that appeals to scholars of all shades of opinion.

   THE SAME AUTHOR FOR GOSPEL AND ACTS

   The author of Acts refers to the Gospel specifically as "the first
   treatise," ton prÂoton logon, (Ac 1:1 ) and both are addressed to
   Theophilus (Lu 1:3; Ac 1:1 ). He speaks of himself in both books as
   "me" (kamo, Lu 1:3 ) and

   I made (epoiÂesamÂen, Ac 1:1 ). He refers to himself with others as
   "we" and "us" as in Ac 16:10 , the "we" sections of Acts. The unity of
   Acts is here assumed until the authorship of Acts is discussed in
   Volume III. The same style appears in Gospel and Acts, so that the
   presumption is strongly in support of the author's statement. It is
   quite possible that the formal Introduction to the Gospel (Lu 1:1-4 )
   was intended to apply to the Acts also which has only an introductory
   clause. Plummer argues that to suppose that the author of Acts imitated
   the Gospel purposely is to suppose a literary miracle. Even Cadbury,
   who is not convinced of the Lucan authorship, says: "In my study of
   Luke and Acts, their unity is a fundamental and illuminating axiom." He
   adds: "They are not merely two independent writings from the same pen;
   they are a single continuous work. Acts is neither an appendix nor an
   afterthought. It is probably an integral part of the author's original
   plan and purpose."

   THE AUTHOR OF ACTS A COMPANION OF PAUL

   The proof of this position belongs to the treatment of Acts, but a word
   is needed here. The use of "we" and "us" in Ac 16:10 and from Ac 20:6
   to the end of chapter Ac 28 shows it beyond controversy if the same man
   wrote the "we" sections and the rest of the Acts. This proof Harnack
   has produced with painstaking detail in his Date of the Acts and the
   Synoptic Gospels and in his volume The Acts of the Apostles and in his
   Luke the Physician.

   THIS COMPANION OF PAUL A PHYSICIAN

   The argument for this position lies in the use of medical terms
   throughout the Gospel and the Acts. Hobart in his Medical Language of
   St. Luke proves that the author of both Gospel and Acts shows a
   fondness for medical terms best explained by the fact that he was a
   physician. Like most enthusiasts he overdid it and some of his proof
   does not stand the actual test of sifting. Harnack and Hawkins in his
   Horae Synopticae have picked out the most pertinent items which will
   stand. Cadbury in his Style and Literary Method of Luke denies that
   Luke uses Greek medical words more frequently in proportion than
   Josephus, Philo, Plutarch, or Lucian. It is to miss the point about
   Luke merely to count words. It is mainly the interest in medical things
   shown in Luke and Acts. The proof that Luke is the author of the books
   does not turn on this fact. It is merely confirmatory. Paul calls Luke
   "the beloved physician" (o iatros o agapÂetos, Col 4:14 ), "my beloved
   physician." Together they worked in the Island of Malta (Ac 28:8-10 )
   where many were healed and Luke shared with Paul in the appreciation of
   the natives who "came and were healed (etherapeuonto) who also honoured
   us with many honours." The implication there is that Paul wrought
   miracles of healing (iasato), while Luke practised his medical art
   also. Other notes of the physician's interest will be indicated in the
   discussion of details like his omitting Mark's apparent discredit of
   physicians (Mr 5:26 ) by a milder and more general statement of a
   chronic case (Lu 8:43 ).

   THIS COMPANION AND AUTHOR LUKE

   All the Greek manuscripts credit the Gospel to Luke in the title. We
   should know that Luke wrote these two books if there was no evidence
   from early writers. Irenaeus definitely ascribes the Gospel to Luke as
   does Clement of Alexandria, Tertullian, the Muratorian Fragment.
   Plummer holds that the authorship of the four great Epistles of Paul (I
   and II Corinthians, Galatians, Romans) which even Baur accepted, is
   scarcely more certain than the Lukan authorship of the Gospel. Even
   Renan says: "There is no very strong reason for supposing that Luke was
   not the author of the Gospel which bears his name."

   A SKETCH OF LUKE

   His name is not a common one, and is probably a shortened form of
   Lukios and Lukanos. Some of the manuscripts of the Gospel actually have
   as the title Kata Lukanon. Dean Plumptre suggests that the Latin poet
   Lucanus was named after Luke who probably was the family physician when
   he was born. That is conjecture as well as the notion of Hayes that,
   since the brothers Gallio and Seneca were uncles of Lucanus they were
   influenced by Luke to be friendly toward Paul both in Corinth and in
   Rome. It is probable that Luke was a Greek, certainly a Gentile,
   possibly a freedman. So this man who wrote more than one-fourth of the
   New Testament was not a Jew. It is not certain whether his home was in
   Antioch or in Philippi. It is also uncertain whether he was already
   converted when Paul met him at Troas. The Codex Bezae has a "we"
   passage after Ac 11:27 which, if genuine, would bring Luke in contact
   with Paul before Troas. Hayes thinks that he was a slave boy in the
   family of Theophilus at Antioch, several conjectures in one. We do not
   know that Theophilus lived at Antioch. It may have been Rome. But,
   whether one of Paul's converts or not, he was a loyal friend to Paul.
   If he lived at Antioch, he could have studied medicine there and the
   great medical temple of Aesculapius was at Aegae, not far away. As a
   Greek physician, Luke was a university man and in touch with the
   science of his day. Greek medicine is the beginning of the science of
   medicine as it is known today. Tradition calls him a painter, but of
   that we know nothing. Certainly he was a humanist and a man of culture
   and broad sympathies and personal charm. He was the first genuine
   scientist who faced the problem of Christ and of Christianity. It must
   be said of him that he wrote his books with open mind and not as a
   credulous enthusiast.

   THE DATE OF THE GOSPEL

   There are two outstanding facts to mark off the date of this Gospel by
   Luke. It was later than the Gospel of Mark since Luke makes abundant
   use of it. It was before the Acts of the Apostles since he definitely
   refers to it in Ac 1:1 . Unfortunately the precise date of both termini
   is uncertain. There are still some scholars who hold that the author of
   the Acts shows knowledge of the Antiquities of Josephus and so is after
   A.D. 85, a mistaken position, in my opinion, but a point to be
   discussed when Acts is reached. Still others more plausibly hold that
   the Acts was written after the destruction of Jerusalem and that the
   Gospel of Luke has a definite allusion to that event (Lu 21:20f. ),
   which is interpreted as a prophecy post eventum instead of a prediction
   by Christ a generation beforehand. Many who accept this view hold to
   authorship of both Acts and Gospel by Luke. I have long held the view,
   now so ably defended by Harnack, that the Acts of the Apostles closes
   as it does for the simple and obvious reason that Paul was still a
   prisoner in Rome. Whether Luke meant the Acts to be used in the trial
   in Rome, which may or may not have come to pass, is not the point. Some
   argue that Luke contemplated a third book which would cover the events
   of the trial and Paul's later career. There is no proof of that view.
   The outstanding fact is that the book closes with Paul already a
   prisoner for two years in Rome. If the Acts was written about A.D. 63,
   as I believe to be the case, then obviously the Gospel comes earlier.
   How much before we do not know. It so happens that Paul was a prisoner
   a little over two years in Caesarea. That period gave Luke abundant
   opportunity for the kind of research of which he speaks in Lu 1:1-4 .
   In Palestine he could have access to persons familiar with the earthly
   life and teachings of Jesus and to whatever documents were already
   produced concerning such matters. Luke may have produced the Gospel
   towards the close of the stay of Paul in Caesarea or during the early
   part of the first Roman imprisonment, somewhere between A.D. 59 and 62.
   The other testimony concerns the date of Mark's Gospel which has
   already been discussed in volume I. There is no real difficulty in the
   way of the early date of Mark's Gospel. All the facts that are known
   admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in
   Rome, as is possible, it would certainly be before A.D. 64, the date of
   the burning of Rome by Nero. There are scholars, however, who argue for
   a much earlier date for his gospel, even as early as A.D. 50. The
   various aspects of the Synoptic problem are ably discussed by Hawkins
   in his Horae Synopticae, by Sanday and others in Oxford Studies in the
   Synoptic Problem, by Streeter in his The Four Gospels, by Hayes in his
   The Synoptic Gospels and the Book of Acts, by Harnack in his Date of
   the Acts and the Synoptic Gospels, by Stanton in his The Gospels as
   Historical Documents, and by many others. My own views are given at
   length in my Studies in Mark's Gospel and in Luke the Historian in the
   Light of Research.

   THE SOURCES OF THE GOSPEL

   In his Preface or Prologue (Lu 1:1-4 ) the author tells us that he had
   two kinds of sources, oral and written, and that they were many, how
   many we have no way of telling. It is now generally accepted that we
   know two of his written sources, Mark's Gospel and Q or the Logia of
   Jesus (written by Matthew, Papias says). Mark is still preserved and it
   is not difficult for any one by the use of a harmony of the Gospels to
   note how Luke made use of Mark, incorporating what he chose, adapting
   it in various ways, not using what did not suit his purposes. The other
   source we only know in the non-Markan portions of Matthew and Luke,
   that is the material common to both, but not in Mark. This also can be
   noted by any one in a harmony. Only it is probable that this source was
   more extensive than just the portions used by both Matthew and Luke. It
   is probable that both Matthew and Luke each used portions of the Logia
   not used by the other. But there is a large portion of Luke's Gospel
   which is different from Mark and Matthew. Some scholars call this
   source L. There is little doubt that Luke had another document for the
   material peculiar to him, but it is also probable that he had several
   others. He spoke of "many." This applies especially to chapters 9 to
   21. But Luke expressly says that he had received help from
   "eye-witnesses and ministers of the word," in oral form this means. It
   is, then, probable that Luke made numerous notes of such data and used
   them along with the written sources at his command. This remark applies
   particularly to chapters 1 and 2 which have a very distinct Semitic
   (Aramaic) colouring due to the sources used. It is possible, of course,
   that Mary the mother of Jesus may have written a statement concerning
   these important matters or that Luke may have had converse with her or
   with one of her circle. Ramsay, in his volume, Was Christ Born at
   Bethlehem? shows the likelihood of Luke's contact with Mary or her
   circle during these two years at Caesarea. Luke handles the data
   acquired with care and skill as he claims in his Prologue and as the
   result shows. The outcome is what Renan called the most beautiful book
   in the world.

   THE CHARACTER OF THE BOOK

   Literary charm is here beyond dispute. It is a book that only a man
   with genuine culture and literary genius could write. It has all the
   simple grace of Mark and Matthew plus an indefinable quality not in
   these wonderful books. There is a delicate finish of detail and
   proportion of parts that give the balance and poise that come only from
   full knowledge of the subject, the chief element in a good style
   according to Dr. James Stalker. This scientific physician, this man of
   the schools, this converted Gentile, this devoted friend of Paul, comes
   to the study of the life of Christ with a trained intellect, with an
   historian's method of research, with a physician's care in diagnosis
   and discrimination, with a charm of style all his own, with reverence
   for and loyalty to Jesus Christ as Lord and Saviour. One could not
   afford to give up either of the Four Gospels. They each supplement the
   other in a wonderful way. John's Gospel is the greatest book in all the
   world, reaching the highest heights of all. But if we had only Luke's
   Gospel, we should have an adequate portrait of Jesus Christ as Son of
   God and Son of Man. If Mark's is the Gospel for the Romans and
   Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He
   shows the sympathy of Jesus for the poor and the outcast. Luke
   understands women and children and so is the universal Gospel of
   mankind in all phases and conditions. It is often called the Gospel of
   womanhood, of infancy, of prayer, of praise. We have in Luke the first
   Christian hymns. With Luke we catch some glimpses of the child Jesus
   for which we are grateful. Luke was a friend and follower of Paul, and
   verbal parallels with Paul's Epistles do occur, but there is no Pauline
   propaganda in the Gospel as Moffatt clearly shows (Intr. to Lit. of the
   N.T., p. 281). The Prologue is in literary Koine and deserves
   comparison with those in any Greek and Latin writers. His style is
   versatile and is often coloured by his source. He was a great reader of
   the Septuagint as is shown by occasional Hebraisms evidently due to
   reading that translation Greek. He has graciousness and a sense of
   humour as McLachlan and Ragg show. Every really great man has a saving
   sense of humour as Jesus himself had. Ramsay dares to call Luke, as
   shown by the Gospel and Acts, the greatest of all historians not even
   excepting Thucydides. Ramsay has done much to restore Luke to his
   rightful place in the estimation of modern scholars. Some German
   critics used to cite Lu 2:1-7 as a passage containing more historical
   blunders than any similar passage in any historian. The story of how
   papyri and inscriptions have fully justified Luke in every statement
   here made is carefully worked out by Ramsay in his various books,
   especially in The Bearing of Recent Discovery on the Trustworthiness of
   the New Testament. The main feature of this proof appears also in my
   Luke the Historian in the Light of Research. So many items, where Luke
   once stood alone, have been confirmed by recent discoveries that the
   burden of proof now rests on those who challenge Luke in those cases
   where he still stands alone.
     __________________________________________________________________

Luke 1

   Luke 1:1

   Forasmuch as (epeideper). Here alone in the N.T., though common in
   literary Attic. Appears in the papyri. A triple compound (epe = since,
   de = admittedly true, per = intensive particle to emphasize
   importance).

   Many (pollo). How many no one knows, but certainly more than two or
   three. We know that Luke used the Logia of Jesus written by Matthew in
   Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written
   sources.

   Have taken in hand (epecheiresan). A literal translation of epicheireo
   (from cheir, hand and ep, upon). Both Hippocrates and Galen use this
   word in their introduction to their medical works. Here only in the
   N.T., though a common literary word. Common in the papyri for
   undertaking with no idea of failure or blame. Luke does not mean to
   cast reflection on those who preceded him. The apocryphal gospels were
   all much later and are not in his mind. Luke had secured fuller
   information and planned a book on a larger scale and did surpass them
   with the result that they all perished save Mark's Gospel and what
   Matthew and Luke possess of the Logia of Jesus. There was still room
   for Luke's book. That motive influences every author and thus progress
   is made.

   To draw up, a narrative (anataxastha diegesin). Ingressive aorist
   middle infinitive. This verb anataxastha has been found only in
   Plutarch's Moral. 968 CD about an elephant "rehearsing" by moonlight
   certain tricks it had been taught (Moulton and Milligan, Vocabulary).
   That was from memory going regularly through the thing again. But the
   idea in the word is plain enough. The word is composed of tasso, a
   common verb for arranging things in proper order and ana, again. Luke
   means to say that those before him had made attempts to rehearse in
   orderly fashion various matters about Christ. "The expression points to
   a connected series of narratives in some order (taxis), topical or
   chronological rather than to isolated narratives" (Bruce). "They had
   produced something more than mere notes or anecdotes" (Plummer).
   Diegesis means leading or carrying a thing through, not a mere
   incident. Galen applies this word some seventy-five times to the
   writing of Hippocrates.

   Which have been fulfilled (ton peplerophoremenon). Perfect passive
   participle from plerophoreo and that from pleres (full) and phero (to
   bring). Hence to bring or make full. The verb is rare outside of the
   LXX and the N.T. Papyri examples occur for finishing off a legal matter
   or a financial matter in full. Deissmann (Light from the Ancient East,
   pp. 86f.) gives examples from the papyri and inscriptions for
   completing a task or being convinced or satisfied in mind. The same
   ambiguity occurs here. When used of persons in the N.T. the meaning is
   to be convinced, or fully persuaded (Ro 4:21; 14:5; Heb 6:11; 10:22 ).
   When used of things it has the notion of completing or finishing (2Ti
   4:5,17 ). Luke is here speaking of "matters" (pragmaton). Luke may
   refer to the matters connected with Christ's life which have been
   brought to a close among us or accomplished. Bruce argues plausibly
   that he means fulness of knowledge "concerning the things which have
   become widely known among us Christians." In Col 2:2 we have "fulness
   of understanding" (tes plerophorias tes suneseos). In modern Greek the
   verb means to inform. The careful language of Luke here really pays a
   tribute to those who had preceded him in their narratives concerning
   Christ.

   Luke 1:2

   Even as (kathos). This particle was condemned by the Atticists though
   occurring occasionally from Aristotle on. It is in the papyri. Luke
   asserts that the previous narratives had their sound basis.

   Delivered unto us (paredosan emin). Second aorist active indicative of
   paradidom. Luke received this tradition along with those who are
   mentioned above (the many). That is he was not one of the
   "eyewitnesses." He was a secondary, not a primary, witness of the
   events. Tradition has come to have a meaning of unreliability with us,
   but that is not the idea here. Luke means to say that the handing down
   was dependable, not mere wives' fables. Those who drew up the
   narratives had as sources of knowledge those who handed down the data.
   Here we have both written and oral sources. Luke had access to both
   kinds.

   Which from the beginning were eyewitnesses and ministers of the word (o
   ap' arches autopta ka upereta genomeno tou logou). "Who" is better than
   "which" for the article here. The word for

   eyewitnesses (autopta) is an old Greek word and appears in the papyri
   also. It means seeing with one's own eyes. It occurs here only in the
   N.T. We have the very word in the medical term autopsy. Greek medical
   writers often had the word. It is a different word from epopta
   (eyewitness) in 2 Peter 1:16 , a word used of those who beheld heavenly
   mysteries. The word for "ministers" (upereta), under rowers or servants
   we have had already in Mt 5:25; 26:58; Mr 14:54,65 , which see. We
   shall see it again in Lu 4:20 of the attendant in the synagogue. In the
   sense of a preacher of the gospel as here, it occurs also in Ac 26:16 .
   Here "the word" means the gospel message, as in Ac 6:4; 8:4 , etc.

   From the beginning apparently refers to the beginning of the ministry
   of Jesus as was true of the apostles (Ac 1:22 ) and of the early
   apostolic preaching (Ac 10:37-43 ). The Gospel of Mark follows this
   plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does
   Matthew in chapters 1 and 2. But Luke is not here referring to himself.
   The matters about the childhood of Jesus Christ would not form part of
   the traditional preaching for obvious reasons.

   Luke 1:3

   It seemed good to me also (edoxe kamo). A natural conclusion and
   justification of Luke's decision to write his narrative. They had ample
   reason to draw up their narratives. Luke has more reason to do so
   because of his fuller knowledge and wider scope.

   Having traced the course of all things (parekolouthekot pasin). The
   perfect active participle of a common verb of the ancient Greek.
   Literally it means to follow along a thing in mind, to trace carefully.
   Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix
   C to Beginnings of Christianity, Vol. II, pp. 489ff.) objects to the
   translation "having traced" here as implying research which the word
   does not here mean. Milligan (Vocabulary) is somewhat impressed by this
   argument. See my discussion of the point in Chapter XVI of Studies in
   the Text of the N.T. (The Implications in Luke's Preface) where the
   point is made that Luke here claims fulness of knowledge before he
   began to write his book. He had the traditions of the eyewitnesses and
   ministers of the word and the narratives previously drawn up. Whether
   he was a personal contemporary with any or all of these events we do
   not know and it is not particularly pertinent. He had mentally followed
   along by the side of these events. Galen used this verb for the
   investigation of symptoms. Luke got himself ready to write before he
   began by full and accurate knowledge of the subject. Akribos
   (accurately) means going into minute details, from akron, the topmost
   point. And he did it

   from the first (anothen). He seems to refer to the matters in Chapters
   1:5-2:52, the Gospel of the Infancy.

   In order (kathexes). Chronological order in the main following Mark's
   general outline. But in 9:51-18:10 the order is often topical. He has
   made careful investigation and his work deserves serious consideration.

   Most excellent Theophilus (kratiste Theophile). The name means
   god-lover or god-beloved. He may have been a believer already. He was
   probably a Gentile. Ramsay holds that "most excellent" was a title like
   "Your Excellency" and shows that he held office, perhaps a Knight. So
   of Felix (Ac 23:26 ) and Festus (Ac 26:25 ). The adjective does not
   occur in the dedication in Ac 1:1 .

   Luke 1:4

   Mightest know (epignois). Second aorist active subjunctive of
   epiginosko. Full knowledge (ep-), in addition to what he already has.

   The certainty (ten asphaleian). Make no slip (sphallo, to totter or
   fall, and a privative). Luke promises a reliable narrative. "Theophilus
   shall know that the faith which he has embraced has an impregnable
   historical foundation" (Plummer).

   The things (logon). Literally "words," the details of the words in the
   instruction.

   Wast instructed (katechethes). First aorist passive indicative. Not in
   O.T. and rare in ancient Greek. Occurs in the papyri. The word echeo is
   our word echo (cf. 1Th 1:8 for execheta, has sounded forth). Katecheo
   is to sound down, to din, to instruct, to give oral instruction. Cf.
   1Co 14:9; Ac 21:21,24; 18:25; Gal 6:6 . Those men doing the teaching
   were called catechists and those receiving it were called catechumens.
   Whether Theophilus was still a catechumen is not known. This Preface by
   Luke is in splendid literary Koine and is not surpassed by those in any
   Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible
   that Luke was familiar with this habit of Greek historians to write
   prefaces since he was a man of culture.

   Luke 1:5

   There was (egeneto). Not the usual en for "was," but there arose or
   came into notice. With this verse the literary Koine of verses 1 to 4
   disappears. To the end of chapter 2 we have the most Hebraistic
   (Aramaic) passage in Luke's writings, due evidently to the use of
   documents or notes of oral tradition. Plummer notes a series of such
   documents ending with 1:80, 2:40, 2:52 . If the mother of Jesus was
   still alive, Luke could have seen her. She may have written in Aramaic
   an account of these great events. Natural reserve would keep her from
   telling too much and from too early publicity. Luke, as a physician,
   would take special interest in her birth report. The supernatural
   aspects disturb only those who do not admit the real Incarnation of
   Jesus Christ and who are unable to believe that God is superior to
   nature and that the coming of the Son of God to earth justifies such
   miraculous manifestations of divine power. Luke tells his story from
   the standpoint of Mary as Matthew gives his from the standpoint of
   Joseph. The two supplement each other. We have here the earliest
   documentary evidence of the origins of Christianity that has come down
   to us (Plummer).

   Herod, King of Judea (Heroidou basileos tes Ioudaias). This note of
   time locates the events before the death of Herod the Great (as he was
   called later), appointed King of Judea by the Roman Senate B.C. 40 at
   the suggestion of Octavius and Antony. He died B.C. 4.

   Of the course of Abijah (ex ephemerias Abia). Not in old Greek, but in
   LXX and modern Greek. Papyri have a verb derived from it, ephemereo.
   Daily service (Ne 13:30; 1Ch 25:8 ) and then a course of priests who
   were on duty for a week (1Ch 23:6; 28:13 ). There were 24 such courses
   and that of Abijah was the eighth (1Ch 24:10; 2Ch 8:14 ). Only four of
   these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon,
   but these four were divided into twenty-four with the old names. Each
   of these courses did duty for eight days, sabbath to sabbath, twice a
   year. On sabbaths the whole course did duty. At the feast of
   tabernacles all twenty-four courses were present.

   Of the daughters of Aaron (ek ton thugateron Aaron). "To be a priest
   and married to a priest's daughter was a double distinction" (Plummer).
   Like a preacher married to a preacher's daughter.

   Luke 1:6

   Righteous before God (dikaio enantion tou theou). Old Testament
   conception and idiom. Cf. 2:25 about Simeon. Expanded in Old Testament
   language. Picture of "noblest product of Old Testament education"
   (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who
   were "privileged to see with clear eyes the dawn of the New Testament
   revelation."

   Luke 1:7

   Because that (kathot). Good Attic word, according to what. Only in Luke
   and Acts in the N.T. In the papyri.

   Well stricken in years (probebekotes en tais emerais auton). Wycliff
   has it right: "Had gone far in their days." Perfect active participle.
   See also verse 18.

   Luke 1:8

   While he executed the priest's office (en to ierateuein auton). A
   favourite idiom in Luke, en with the articular infinitive and the
   accusative of general reference where the genitive absolute could have
   been used or a temporal conjunction and finite verb. It is proper
   Greek, but occurs often in the LXX, which Luke read, particularly in
   imitation of the Hebrew infinitive construct. The word ierateuo does
   not appear in the ancient Greek, but in the LXX and this one example in
   Luke. It is on the Rosetta Stone and the early inscriptions so that the
   word was simply applied by the LXX translators from current usage.

   Luke 1:9

   His lot was (elache). Literally,

   he obtained the lot . Second aorist active indicative of lanchano, to
   obtain by lot, a very old verb from Homer on. It is used either with
   the genitive as here, or the accusative as in Ac 1:17; 2 Peter 1:1 .
   Papyri show examples with the accusative. It was only once in a
   lifetime that a priest obtained the lot of going (eiselthon, here
   nominative aorist active participle agreeing with the subject of
   elache) into the sanctuary (ton naon, not to ieron, the outer courts)
   and burning incense on the golden altar. "It was the great moment of
   Zacharias's life, and his heart was no doubt alert for the
   supernatural" (Ragg). The fortunate lot was "a white stone" to which Re
   2:17 may refer.

   Burn incense (tou thumiasa). Here only in the N.T. Occurs on
   inscriptions. Hobart finds it used by medical writers for fumigating
   herbs. "Ascending the steps to the Holy Place, the priests spread the
   coals on the golden altar, and arranged the incense, and the chief
   operating priest was then left alone within the Holy Place to await the
   signal of the president to burn the incense. It was probably at this
   time that the angel appeared to Zacharias" (Vincent).

   Luke 1:10

   Were praying without (en proseuchomenon exo). Periphrastic imperfect
   indicative picturing the posture of the people while the clouds of
   incense rose on the inside of the sanctuary.

   Luke 1:11

   Appeared (ophthe). First aorist passive indicative. It is the form used
   by Paul of the resurrection appearances of Jesus (1Co 15:5-8 ). There
   is no use in trying to explain away the reality of the angel. We must
   choose between admitting an objective appearance and a myth (Plummer).

   Luke 1:13

   Is heard (eisekousthe). First aorist passive indicative. A sort of
   timeless aorist, "was heard" when made, and so "is heard" now. Probably
   the prayer was for a son in spite of the great age of Elisabeth, though
   the Messianic redemption is possible also.

   John (Ioanen). The word means that God is gracious. The mention of the
   name should have helped Zacharias to believe. The message of the angel
   (verses 13-17) takes on a metrical form when turned into Hebrew (Ragg)
   and it is a prose poem in Greek and English like
   1:30-33,35-37,42-45,46-55,68-70; 2:10-12,14,29-32,34-35 . Certainly
   Luke has preserved the earliest Christian hymns in their oldest
   sources. He is the first critic of the sources of the Gospels and a
   scholarly one.

   Luke 1:14

   Gladness (agalliasis). Only in the LXX and N.T. so far as known. A word
   for extreme exultation.

   Rejoice (charesonta). Second future passive indicative. The coming of a
   prophet will indeed be an occasion for rejoicing.

   Luke 1:15

   Strong drink (sikera). A Hebrew word transliterated into Greek, an
   intoxicating drink. Here only in the N.T. John was to be a personal
   "dry" or Nazarite (Nu 6:3 ).

   Shall not drink (ou me pie). Strong prohibition, double negative and
   second aorist subjunctive.

   The Holy Ghost (pneumatos agiou). The Holy Spirit in contrast to the
   physical excitement of strong drink (Plummer). Luke uses this phrase 53
   times, 12 in the Gospel, Mark and John 4 each, Matthew 5 times.

   Even from his mother's womb (et ek koilias metros autou). A manifest
   Hebraism. Cf. verse 41.

   Luke 1:17

   Before his face (enopion autou). Not in the ancient Greek, but common
   in the papyri as in LXX and N.T. It is a vernacular Koine word, adverb
   used as preposition from adjective enopios, and that from o en op on
   (the one who is in sight).

   Autou here seems to be "the Lord their God" in verse 16 since the
   Messiah has not yet been mentioned, though he was to be actually the
   Forerunner of the Messiah.

   In the spirit and power of Elijah (en pneumat ka duname Eleia). See Isa
   40:1-11; Mal 3:1-5 . John will deny that he is actually Elijah in
   person, as they expected (Joh 1:21 ), but Jesus will call him Elijah in
   spirit (Mr 9:12; Mt 17:12 ).

   Hearts of fathers (kardias pateron). Paternal love had died out. This
   is one of the first results of conversion, the revival of love in the
   home.

   Wisdom (phronese). Not sophia, but a word for practical intelligence.

   Prepared (kateskeuasmenon). Perfect passive participle, state of
   readiness for Christ. This John did. This is a marvellous forecast of
   the character and career of John the Baptist, one that should have
   caught the faith of Zacharias.

   Luke 1:18

   Whereby (kata t). According to what. It was too good to be true and
   Zacharias demanded proof and gives the reason (for, gar) for his doubt.
   He had prayed for this blessing and was now sceptical like the
   disciples in the house of Mary about the return of Peter (Ac 12:14f. ).

   Luke 1:19

   Gabriel (Gabriel). The Man of God (Da 8:6; 9:21 ). The other angel
   whose name is given in Scripture is Michael (Da 10:13,21; Jude 1:9; Re
   12:7 ). The description of himself is a rebuke to the doubt of
   Zacharias.

   Luke 1:20

   Thou shalt be silent (ese siopon). Volitive future periphrastic.

   Not able to speak (me dunamenos lalesa). Negative repetition of the
   same statement. His dumbness will continue "until" (achr es emeras) the
   events come to pass "because" (anth' on). The words were to become
   reality in due season (kairon, not chronos, time).

   Luke 1:21

   Were waiting (en prosdokon). Periphrastic imperfect again. An old Greek
   verb for expecting. Appears in papyri and inscriptions. It denotes
   mental direction whether hope or fear.

   They marvelled (ethaumazon). Imperfect tense, were wondering. The
   Talmud says that the priest remained only a brief time in the
   sanctuary.

   While he tarried (en to chronizein). See verse 8 for the same idiom.

   Luke 1:22

   Perceived (epegnosan). Second aorist indicative. Clearly knew because
   he was not able to pronounce the benediction from the steps (Nu 6:24-26
   ).

   Continued making signs (en dianeuon). Periphrastic imperfect again. He
   nodded and beckoned back and forth (dia, between). Further proof of a
   vision that caused his dumbness.

   Luke 1:23

   Ministration (leitourgias). Our word liturgy. A common word in ancient
   Greek for public service, work for the people (leos ergon). It is
   common in the papyri for the service of the Egyptian priesthood as we
   see it in the LXX of Hebrew priests (see also Heb 8:6; 9:21; 2Co 9:12;
   Php 2:17,30 ).

   Luke 1:24

   Conceived (sunelaben). Luke uses this word eleven times and it occurs
   only five other times in the N.T. It is a very old and common Greek
   word. He alone in the N.T. has it for conceiving offspring (1:24,31,36;
   2:21 ) though Jas 1:15 uses it of lust producing sin. Hobart (Medical
   Language of Luke, p. 91) observes that Luke has almost as many words
   for pregnancy and barrenness as Hippocrates (en gastr echein, 21:23;
   enkuos, 2:5; steira, 1:7; ateknos, 20:28).

   Hid (periekruben). Only here in the N.T., but in late Koine writers.
   Usually considered second aorist active indicative from perikrupto,
   though it may be the imperfect indicative of a late form perikrubo. If
   it is aorist it is the constative aorist. The preposition per makes it
   mean completely (on all sides) hid.

   Luke 1:25

   My reproach (oneidos mou). Keenly felt by a Jewish wife because the
   husband wanted an heir and because of the hope of the Messiah, and
   because of the mother's longing for a child.

   Luke 1:26

   Was sent (apestale). Second aorist passive indicative of apostello from
   which apostle comes. The angel Gabriel is God's messenger to Mary as to
   Zacharias ( 1:19).

   Luke 1:27

   Betrothed (emnesteumenen). Perfect passive participle. Betrothal
   usually lasted a year and unfaithfulness on the part of the bride was
   punished with death (De 23:24f. ).

   Luke 1:28

   Highly favoured (kecharitomene). Perfect passive participle of charitoo
   and means endowed with grace (charis), enriched with grace as in Eph
   1:6 , non ut mater gratiae, sed ut filia gratiae (Bengel). The Vulgate
   gratiae plena "is right, if it means 'full of grace which thou hast
   received'; wrong, if it means 'full of grace which thou hast to
   bestow"' (Plummer). The oldest MSS. do not have "Blessed art thou among
   women" here, but in verse 42.

   Luke 1:29

   Cast in her mind (dielogizeto). Imperfect indicative. Note aorist
   dietarachthe. Common verb for reckoning up different reasons. She was
   both upset and puzzled.

   Luke 1:30

   Favour (charin). Grace. Same root as chairo (rejoice) and charitoo in
   verse 28. To find favour is a common O.T. phrase. Charis is a very
   ancient and common word with a variety of applied meanings. They all
   come from the notion of sweetness, charm, loveliness, joy, delight,
   like words of grace, Lu 4:22 , growing grace, Eph 4:29 , with grace,
   Col 4:6 . The notion of kindness is in it also, especially of God
   towards men as here. It is a favourite word for Christianity, the
   Gospel of the grace of God (Ac 20:24 ) in contrast with law or works
   (Joh 1:16 ). Gratitude is expressed also (Lu 6:32 ), especially to God
   (Ro 6:17 ).

   With God (para to theo). Beside God.

   Luke 1:31

   Conceive in thy womb (sullempse en gastr). Adding en gastr to the verb
   of 1:24. Same idiom in Isa 7:14 of Immanuel.

   Jesus (Iesoun). As to Joseph in Mt 1:21 , but without the explanation
   of the meaning. See on Matthew.

   Luke 1:32

   The Son of the Most High (uios Hupsistou). There is no article in the
   Greek, but the use of Most High in verse 35 clearly of God as here. In
   Lu 6:35 we find "sons of the Most High" (uio Hupsistou) so that we
   cannot insist on deity here, though that is possible. The language of
   2Sa 7:14; Isa 9:7 is combined here.

   Luke 1:33

   Shall be no end (ouk esta telos). Luke reports the perpetuity of this
   Davidic kingdom over the house of Jacob with no Pauline interpretation
   of the spiritual Israel though that was the true meaning as Luke knew.
   Joseph was of the house of David (Lu 1:27 ) and Mary also apparently
   (Lu 2:5 ).

   Luke 1:35

   Shall overshadow thee (episkiase). A figure of a cloud coming upon her.
   Common in ancient Greek in the sense of obscuring and with accusative
   as of Peter's shadow in Ac 5:15 . But we have seen it used of the
   shining bright cloud at the Transfiguration of Jesus (Mt 17:5; Mr 9:7;
   Lu 9:34 ). Here it is like the Shekinah glory which suggests it (Ex
   40:38 ) where the cloud of glory represents the presence and power of
   God.

   Holy, the Son of God (Hagion uios theou). Here again the absence of the
   article makes it possible for it to mean "Son of God." See Mt 5:9 . But
   this title, like the Son of Man (Ho uios tou anthropou) was a
   recognized designation of the Messiah. Jesus did not often call himself
   Son of God (Mt 27:43 ), but it is assumed in his frequent use of the
   Father, the Son (Mt 11:27; Lu 10:21; Joh 5:19ff. ). It is the title
   used by the Father at the baptism (Lu 3:22 ) and on the Mount of
   Transfiguration (Lu 9:35 ). The wonder of Mary would increase at these
   words. The Miraculous Conception or Virgin Birth of Jesus is thus
   plainly set forth in Luke as in Matthew. The fact that Luke was a
   physician gives added interest to his report.

   Luke 1:36

   Kinswoman (sungenis). Not necessarily cousin, but simply relative.

   Luke 1:37

   No word (ouk rema). Rema brings out the single item rather than the
   whole content (logos). So in verse 38.

   Luke 1:39

   Arose (anastasa). Luke is very fond of this word, sixty times against
   twenty-two in the rest of the N.T.

   Into the hill country (eis ten orinen). Luke uses this adjective twice
   in this context (here and 1:65) instead of to oros, the mountains. It
   is an old word and is in the LXX, but nowhere else in the N.T. The name
   of the city where Zacharias lived is not given unless Judah here means
   Juttah (Jos 15:55 ). Hebron was the chief city of this part of Judea.

   Luke 1:40

   Saluted (espasato). Her first glance at Elisabeth showed the truth of
   the angel's message. The two mothers had a bond of sympathy.

   Luke 1:41

   Leaped (eskirtesen). A common enough incident with unborn children (Ge
   25:22 ), but Elisabeth was filled with the Holy Spirit to understand
   what had happened to Mary.

   Luke 1:42

   With a loud cry (krauge megale). A moment of ecstatic excitement.

   Blessed art thou (eulogemene). Perfect passive participle. A Hebraistic
   equivalent for the superlative.

   Luke 1:43

   The mother of my Lord (e meter tou Kuriou mou). See Ps 110:1 . Only by
   the help of the Holy Spirit could Elisabeth know that Mary was to be
   the mother of the Messiah.

   Luke 1:45

   For (ot). It is not certain whether ot here is "that" or "because." It
   makes good sense either way. See also 7:16. This is the first beatitude
   in the New Testament and it is similar to the last one in the Gospels
   spoken to Thomas to discourage his doubt (Joh 20:29 ). Elisabeth wishes
   Mary to have full faith in the prophecy of the angel. This song of
   Elisabeth is as real poetry as is that of Mary ( 1:47-55) and Zacharias
   ( 1:68-70). All three spoke under the power of the Holy Spirit. These
   are the first New Testament hymns and they are very beautiful. Plummer
   notes four strophes in Mary's Magnificat ( 46-48,49,50 , 51-53,54,55 ).
   Every idea here occurs in the Old Testament, showing that Mary's mind
   was full of the spiritual message of God's word.

   Luke 1:46

   Doth magnify (megalune). Latin, magnificat. Harnack argues that this is
   also the song of Elisabeth because a few Latin MSS. have it so, but
   Mary is correct. She draws her material from the O.T. and sings in the
   noblest strain.

   Luke 1:47

   Hath rejoiced (egalliasen). This is aorist active indicative. Greek
   tenses do not correspond to those in English. The verb agalliao is a
   Hellenistic word from the old Greek agallo. It means to exult. See the
   substantive agalliasis in Lu 1:14,44 . Mary is not excited like
   Elisabeth, but breathes a spirit of composed rapture.

   My spirit (to pneuma mou). One need not press unduly the difference
   between "soul" (psuche) in verse 46 and "spirit" here. Bruce calls them
   synonyms in parallel clauses. Vincent argues that the soul is the
   principle of individuality while the spirit is the point of contact
   between God and man. It is doubtful, however, if the trichotomous
   theory of man (body, soul, and spirit) is to be insisted on. It is
   certain that we have an inner spiritual nature for which various words
   are used in Mr 12:30 . Even the distinction between intellect,
   emotions, and will is challenged by some psychologists.

   God my Saviour (to theo to soter mou). Article with each substantive.
   God is called Saviour in the O.T. (De 32:15, Ps 24:5; 95:1 ).

   Luke 1:48

   The low estate (ten tapeinosin). The bride of a carpenter and yet to be
   the mother of the Messiah. Literal sense here as in 1:52.

   Shall call me blessed (makariousin me). So-called Attic future of an
   old verb, to felicitate. Elisabeth had already given her a beatitude
   (makaria, 1:45). Another occurs in 11:27. But this is a very different
   thing from the worship of Mary (Mariolatry) by Roman Catholics. See my
   The Mother of Jesus: Her Problems and Her Glory.

   Luke 1:50

   Fear (phoboumenois). Dative of the present middle participle. Here it
   is reverential fear as in Ac 10:2; Col 3:22 . The bad sense of dread
   appears in Mt 21:46; Mr 6:20; Lu 12:4 .

   Luke 1:51

   Showed strength (epoiesen kratos). "Made might" (Wycliff). A Hebrew
   conception as in Ps 118:15 . Plummer notes six aorist indicatives in
   this sentence ( 51-63), neither corresponding to our English idiom,
   which translates here by "hath" each time.

   Imagination (dianoia). Intellectual insight, moral understanding.

   Luke 1:52

   Princes (dunastas). Our word dynasty is from this word. It comes from
   dunama, to be able.

   Luke 1:54

   Hath holpen (antelabeto). Second aorist middle indicative. A very
   common verb. It means to lay hold of with a view to help or succour.

   Servant (paidos). Here it means "servant," not "son" or "child," its
   usual meaning.

   Luke 1:58

   Had magnified (emegalunen). Aorist active indicative. Same verb as in
   verse 46.

   Rejoiced with her (sunechairon aute). Imperfect tense and pictures the
   continual joy of the neighbours, accented also by sun- (cf. Php 2:18 )
   in its mutual aspect.

   Luke 1:59

   Would have called (ekaloun). Conative imperfect, tried to call.

   Luke 1:62

   Made signs (eneneuon). Imperfect tense, repeated action as usual when
   making signs. In 1:22 the verb used of Zacharias is dianeuon.

   What he would have him called (to t an thelo kaleistha auto). Note
   article to with the indirect question, accusative of general reference.
   The optative with an is here because it was used in the direct question
   (cf. Ac 17:18 ), and is simply retained in the indirect.

   What would he wish him to be called? ( if he could speak ), a
   conclusion of the fourth-class condition.

   Luke 1:63

   Tablet (pinakidion). Diminutive of pinakis. In Aristotle and the papyri
   for writing tablet, probably covered with wax. Sometimes it was a
   little table, like Shakespeare's "the table of my memory" (Hamlet,
   i.5). It was used also of a physician's note-book.

   Wrote, saying (egrapsen legon). Hebrew way of speaking (2Ki 10:6 ).

   Luke 1:64

   Immediately (parachrema). Nineteen times in the N.T., seventeen in
   Luke.

   Opened (aneoichthe). First aorist passive indicative with double
   augment. The verb suits "mouth," but not "tongue" (glossa). It is thus
   a zeugma with tongue. Loosed or some such verb to be supplied.

   Luke 1:65

   Fear (phobos). Not terror, but religious awe because of contact with
   the supernatural as in the case of Zacharias ( 1:12). Were noised
   abroad (dielaleito). Imperfect passive. Occurs in Polybius. In the N.T.
   only here and Lu 6:11 . It was continuous talk back and forth between
   (dia) the people.

   Luke 1:66

   What then (t ara). With all these supernatural happenings they
   predicted the marvellous career of this child. Note T,

   what , not Tis,

   who . Cf. Ac 12:18 .

   They laid them up (ethento, second aorist middle indicative) as Mary
   did ( 2:19).

   The hand of the Lord (cheir Kuriou). Luke's explanation in addition to
   the supernatural events. The expression occurs only in Luke's writing
   (Ac 11:21; 13:11 ).

   Luke 1:67

   Prophesied (epropheteusen). Under the guidance of the Holy Spirit. This
   Benedictus (Eulogetos,

   Blessed ) of Zacharias ( 68-79) may be what is referred to in verse 64
   "he began to speak blessing God" (eulogon). Nearly every phrase here is
   found in the O.T. (Psalms and Prophets). He, like Mary, was full of the
   Holy Spirit and had caught the Messianic message in its highest
   meaning.

   Luke 1:68

   Hath visited (epeskepsato). An old Greek word with a Hebraic colouring
   to look into with a view to help. The papyri have plenty of examples of
   the verb in the sense of inspecting, examining.

   Redemption (lutrosin) here originally referred to political redemption,
   but with a moral and spiritual basis (verses 75,77 ).

   Luke 1:69

   Horn of salvation (keras soterias). A common metaphor in the O.T. (1Sa
   2:10; 2Sa 23:3 , etc.). It represents strength like the horns of bulls.
   Cf. Ps. 132:17 .

   Luke 1:70

   Since the world began (ap' aionos). Better "from of old" (Weymouth,
   American Revision).

   Luke 1:73

   The oath which he sware (orkon on omosen). Antecedent attracted to case
   of the relative. The oath appears in Ge 22:16-18 . The oppression of
   the Gentiles seems to be in the mind of Zacharias. It is not certain
   how clearly he grasped the idea of the spiritual Israel as Paul saw it
   in Galatians and Romans.

   Luke 1:74

   Delivered (rusthentas). First aorist passive participle of an old verb,
   ruoma. The accusative case appears, where the dative could have been
   used to agree with emin, because of the infinitive latreuein (verse 74)

   to serve (from

   latros , for hire). But Plato uses the word of service for God so that
   the bad sense does not always exist.

   Luke 1:75

   In holiness and righteousness (en osiotet ka dikaiosune). Not a usual
   combination (Eph 4:24; Tit 1:8; 1Th 2:10 ). The Godward and the manward
   aspects of conduct (Bruce). Hosios, the eternal principles of right,
   dikaios, the rule of conduct before men.

   Luke 1:76

   Yea and thou (ka su de). Direct address to the child with forecast of
   his life (cf. 1:13-17).

   Prophet (prophetes). The word here directly applied to the child. Jesus
   will later call John a prophet and more than a prophet.

   The Lord (Kuriou). Jehovah as in 1:16.

   Luke 1:77

   Knowledge of salvation (gnosin soterias). "This is the aim and end of
   the work of the Forerunner" (Plummer).

   Luke 1:78

   Tender mercy (splanchna eleous). Bowels of mercy literally (1Pe 3:8;
   Jas 3:11 ). Revised margin has it, hearts of mercy.

   The dayspring from on high (anatole ex upsous). Literally, rising from
   on high, like the rising sun or stars (Isa 60:19 ). The word is used
   also of a sprouting plant or branch (Jer 23:5; Zec 6:12 ), but that
   does not suit here.

   Shall visit (epeskepseta), correct text, cf. 1:68.

   Luke 1:79

   To shine upon (epiphana). First aorist active infinitive of epiphaino
   (liquid verb). An old verb to give light, to shine upon, like the sun
   or stars. See also Ac 27:20; Tit 2:11; 3:4 .

   The shadow of death (skia thanatou). See Ps 107:10 , where darkness and
   shadow of death are combined as here. Cf. also Isa 9:1 . See on Mt 4:16
   . To guide (tou kateuthuna). Genitive of the articular infinitive of
   purpose. The light will enable them in the dark to see how to walk in a
   straight path that leads to "the way of peace." We are still on that
   road, but so many stumble for lack of light, men and nations.

   Luke 1:80

   Grew (euxane). Imperfect active, was growing.

   Waxed strong (ekrataiouto). Imperfect again. The child kept growing in
   strength of body and spirit.

   His shewing (anadeixeos autou). Here alone in the N.T. It occurs in
   Plutarch and Polybius. The verb appears in a sacrificial sense. The
   boy, as he grew, may have gone up to the passover and may have seen the
   boy Jesus (Lu 2:42-52 ), but he would not know that he was to be the
   Messiah. So these two boys of destiny grew on with the years, the one
   in the desert hills near Hebron after Zacharias and Elisabeth died, the
   other, the young Carpenter up in Nazareth, each waiting for "his
   shewing unto Israel."
     __________________________________________________________________

Luke 2

   Luke 2:1

   Decree from Caesar Augustus (dogma para Kaisaros Augoustou). Old and
   common word from dokeo, to think, form an opinion. No such decree was
   given by Greek or Roman historians and it was for long assumed by many
   scholars that Luke was in error. But papyri and inscriptions have
   confirmed Luke on every point in these crucial verses 2:1-7. See W.M.
   Ramsay's books (Was Christ Born at Bethelehem? Luke the Physician. The
   Bearing of Recent Discovery on the Trustworthiness of the N.T.).

   The World (ten oikoumenen). Literally,

   the inhabited ( land , gen). Inhabited by the Greeks, then by the
   Romans, then the whole world (Roman world, the world ruled by Rome). So
   Ac 11:28; 17:6 .

   Should be enrolled (apographestha). It was a census, not a taxing,
   though taxing generally followed and was based on the census. This word
   is very old and common. It means to write or copy off for the public
   records, to register.

   Luke 2:2

   The first enrolment (apographe prote). A definite allusion by Luke to a
   series of censuses instituted by Augustus, the second of which is
   mentioned by him in Ac 5:37 . This second one is described by Josephus
   and it was supposed by some that Luke confused the two. But Ramsay has
   shown that a periodical fourteen-year census in Egypt is given in dated
   papyri back to A.D. 20. The one in Ac 5:37 would then be A.D. 6. This
   is in the time of Augustus. The first would then be B.C. 8 in Egypt. If
   it was delayed a couple of years in Palestine by Herod the Great for
   obvious reasons, that would make the birth of Christ about B.C. 6 which
   agrees with the other known data

   When Quirinius (Kureniou). Genitive absolute. Here again Luke has been
   attacked on the ground that Quirinius was only governor of Syria once
   and that was A.D. 6 as shown by Josephus (Ant. XVIII. I.I). But Ramsay
   has proven by inscriptions that Quirinius was twice in Syria and that
   Luke is correct here also. See summary of the facts in my Luke the
   Historian in the Light of Research, pp. 118-29.

   Luke 2:3

   Each to his own city (ekastos eis ten eautou polin). A number of papyri
   in Egypt have the heading enrolment by household (apographe kat'
   oikian). Here again Luke is vindicated. Each man went to the town where
   his family register was kept.

   Luke 2:5

   To enrol himself with Mary (apograpsastha sun Mariam). Direct middle.
   "With Mary" is naturally taken with the infinitive as here. If so, that
   means that Mary's family register was in Bethlehem also and that she
   also belonged to the house of David. It is possible to connect "with
   Mary" far back with "went up" (anebe) in verse 4, but it is unnatural
   to do so. There is no real reason for doubting that Mary herself was a
   descendant of David and that is the obvious way to understand Luke's
   genealogy of Jesus in Lu 3:23-38 ). The Syriac Sinaitic expressly says
   that both Joseph and Mary were of the house and city of David.

   Betrothed (emnesteumenen). Same verb as in 1:27, but here it really
   means "married" or "espoused" as Mt 1:24f. shows. Otherwise she could
   not have travelled with Joseph.

   Great with child (enkuo). Only here in N.T. Common Greek word.

   Luke 2:6

   That she should be delivered (tou tekein auten).

   For the bearing the child as to her . A neat use of the articular
   infinitive, second aorist active, with the accusative of general
   reference. From tikto, common verb.

   Luke 2:7

   Her firstborn (ton prototokon). The expression naturally means that she
   afterwards had other children and we read of brothers and sisters of
   Jesus. There is not a particle of evidence for the notion that Mary
   refused to bear other children because she was the mother of the
   Messiah.

   Wrapped in swaddling clothes (esparganosen). From sparganon, a swathing
   band. Only here and verse 12 in the N.T., but in Euripides, Aristotle,
   Hippocrates, Plutarch. Frequent in medical works.

   In a manger (en phatne). In a crib in a stall whether in a cave (Justin
   Martyr) or connected with the inn we do not know. The cattle may have
   been out on the hills or the donkeys used in travelling may have been
   feeding in this stall or another near.

   In the inn (en to katalumat). A lodging-house or khan, poor enough at
   best, but there was not even room in this public place because of the
   crowds for the census. See the word also in Lu 22:11; Mr 14:14 with the
   sense of guest-room (cf. 1Ki 1:13 ). It is the Hellenistic equivalent
   for katagogeion and appears also in one papyrus. See Ex 4:24 . There
   would sometimes be an inner court, a range or arches, an open gallery
   round the four sides. On one side of the square, outside the wall,
   would be stables for the asses and camels, buffaloes and goats. Each
   man had to carry his own food and bedding.

   Luke 2:8

   Abiding in the field (agraulountes). From agros, field and aule, court.
   The shepherds were making the field their court. Plutarch and Strabo
   use the word.

   Keeping watch (phulassontes phulakas). Cognate accusative. They were
   bivouacking by night and it was plainly mild weather. In these very
   pastures David had fought the lion and the bear to protect the sheep
   (1Sa 17:34f. ). The plural here probably means that they watched by
   turns. The flock may have been meant for the temple sacrifices. There
   is no way to tell.

   Luke 2:9

   Stood by them (epeste autois). Ingressive aorist active indicative.
   Stepped by their side. The same word in Ac 12:7 of the angel there.
   Paul uses it in the sense of standing by in Ac 22:20 . It is a common
   old Greek word, ephistem.

   Were sore afraid (ephobethesan phobon megan). First aorist passive
   indicative with cognate accusative (the passive sense gone), they
   feared a great fear.

   Luke 2:10

   I bring you good tidings of great joy (euangelizoma umin charan
   megalen). Wycliff, "I evangelize to you a great joy." The active verb
   euangelizo occurs only in late Greek writers, LXX, a few papyri
   examples, and the N.T. The middle (deponent) appears from Aristophanes
   on. Luke and Paul employ both substantive euangelion and verb
   euangelizo very frequently. It is to Paul's influence that we owe their
   frequency and popularity in the language of Christendom (George
   Milligan, The Epistles to the Thessalonians, p. 143). The other Gospels
   do not have the verb save Mt 11:5 and that in a quotation (Isa 61:1 ).

   Luke 2:11

   Is born (etechthe). First aorist passive indicative from tikto. Was
   born.

   Saviour (soter). This great word is common in Luke and Paul and seldom
   elsewhere in the N.T. (Bruce). The people under Rome's rule came to
   call the emperor "Saviour" and Christians took the word and used it of
   Christ. See inscriptions (Deissmann, Light from the Ancient East, p.
   344).

   Christ the Lord (Christos Kurios). This combination occurs nowhere else
   in the N.T. and it is not clear what it really means. Luke is very fond
   of Kurios ( Lord ) where the other Gospels have Jesus. It may mean
   "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the
   Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in
   the LXX (La 4:20 ) and is in Ps. of Sol. 17:36. Ragg suggests that our
   phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus)
   which is Christ the Lord." See on Mt 1:1 for Christ and Mt 21:3 for
   Lord.

   Luke 2:13

   Host (stratias). A military term for a band of soldiers common in the
   ancient Greek. Bengel says: "Here the army announces peace."

   Praising (ainounton). Construction according to sense (plural, though
   stratias is singular).

   Luke 2:14

   Among men in whom he is well pleased (en anthropois eudokias). The
   Textus Receptus (Authorized Version also has eudokia, but the genitive
   eudokias is undoubtedly correct, supported by the oldest and best
   uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes
   how in this angelic hymn Glory and Peace correspond, in the highest and
   on earth, to God and among men of goodwill. It would be possible to
   connect "on earth" with "the highest" and also to have a triple
   division. There has been much objection raised to the genitive
   eudokias, the correct text. But it makes perfectly good sense and
   better sense. As a matter of fact real peace on earth exists only among
   those who are the subjects of God's goodwill, who are characterized by
   goodwill toward God and man. This word eudokia we have already had in
   Mt 11:26 . It does not occur in the ancient Greek. The word is confined
   to Jewish and Christian writings, though the papyri furnish instances
   of eudokesis. Wycliff has it "to men of goodwill."

   Luke 2:15

   Said to one another (elaloun pros allelous). Imperfect tense,
   inchoative, "began to speak," each to the other. It suggests also
   repetition, they kept saying,

   Now (de). A particle of urgency.

   This thing (to rema touto). A Hebraistic and vernacular use of rema
   (something said) as something done. See on Lu 1:65 . The ancient Greek
   used logos in this same way.

   Luke 2:16

   With haste (speusantes). Aorist active participle of simultaneous
   action.

   Found (aneuran). Second aorist active indicative of a common Greek verb
   aneurisko, but only in Luke in the N.T. The compound ana suggests a
   search before finding.

   Luke 2:17

   Made known (egnorisan). To others (verse 18) besides Joseph and Mary.
   The verb is common from Aeschylus on, from the root of ginosko (to
   know). It is both transitive and intransitive in the N.T.

   Luke 2:19

   Kept (sunetere). Imperfect active. She kept on keeping together (sun-)
   all these things. They were meat and drink to her. She was not
   astonished, but filled with holy awe. The verb occurs from Aristotle
   on. She could not forget. But did not Mary keep also a Baby Book? And
   may not Luke have seen it?

   Pondering (sunballousa). An old Greek word. Placing together for
   comparison. Mary would go over each detail in the words of Gabriel and
   of the shepherds and compare the sayings with the facts so far
   developed and brood over it all with a mother's high hopes and joy.

   Luke 2:21

   His name was called Jesus (ka eklethe to onoma autou Iesous). The ka is
   left untranslated or has the sense of "then" in the apodosis. The
   naming was a part of the ceremony of circumcision as is shown also in
   the case of John the Baptist (Lu 1:59-66 ).

   Luke 2:22

   The days of their purification (a emera tou katharismou auton). The old
   manuscripts have "their" (auton) instead of "her" (autes) of the later
   documents. But it is not clear whether "their" refers to Mary and
   Joseph as is true of "they brought" or to Mary and the child. The
   mother was Levitically unclean for forty days after the birth of a son
   (Le 12:1-8 ).

   To present him to the Lord (parastesa to Kurio). Every first-born son
   was thus redeemed by the sacrifice (Ex 13:2-12 ) as a memorial of the
   sparing of the Israelitish families (Nu 18:15f. ). The cost was about
   two dollars and a half in our money.

   Luke 2:23

   In the law of the Lord (en nomo Kuriou). No articles, but definite by
   preposition and genitive. Vincent notes that "law" occurs in this
   chapter five times. Paul (Gal 4:4 ) will urge that Jesus "was made
   under the law" as Luke here explains. The law did not require that the
   child be brought to Jerusalem. The purification concerned the mother,
   the presentation the son.

   Luke 2:24

   A pair of turtledoves, or two young pigeons (Zeugos trugonon e duo
   nossous peristeron). The offspring of the poor, costing about sixteen
   cents, while a lamb would cost nearly two dollars. The "young of
   pigeons" is the literal meaning.

   Luke 2:25

   Devout (eulabes). Used only by Luke (Ac 2:5; 8:2; 22:12 ) in the N.T.
   Common in ancient Greek from Plato on. It means taking hold well or
   carefully (eu and labein) and so reverently, circumspectly.

   Looking for the consolation of Israel (prosdechomenos paraklesin tou
   Israel). Old Greek verb to admit to one's presence (Lu 15:2 ) and then
   to expect as here and of Anna in verse 38.

   Paraklˆsin here means the Messianic hope (Isa 11:10; 40:1 ), calling to
   one's side for cheer.

   Upon him (ep' auton). This is the explanation of his lively Messianic
   hope. It was due to the Holy Spirit. Simeon and Anna are
   representatives of real piety in this time of spiritual dearth and
   deadness.

   Luke 2:26

   It had been revealed unto him (en auto kechrematismenon). Periphrastic
   past perfect passive indicative. Common Greek verb. First to transact
   business from chrema and that from chraoma, to use, make use of; then
   to do business with public officials, to give advice (judges, rulers,
   kings), then to get the advice of the Delphic and other oracles
   (Diodorus, Plutarch). The LXX and Josephus use it of God's commands. A
   Fayum papyrus of 257 B.C. has the substantive chremastismos for a
   divine response (cf. Ro 11:4 ). See Deissmann, Light From the Ancient
   East, p. 153.

   Before (prin e). Classic Greek idiom after a negative to have
   subjunctive as here (only example in the N.T.) or the optative after
   past tense as in Ac 25:16 (subjunctive changed to optative in indirect
   discourse). Elsewhere in the N.T. the infinitive follows prin as in Mt
   1:18 .

   Luke 2:27

   When the parents brought in the child Jesus (en to eisagagein tous
   goneis to paidion Iesoun). A neat Greek and Hebrew idiom difficult to
   render into English, very common in the LXX;

   In the bringing the Child Jesus as to the parents . The articular
   infinitive and two accusatives (one the object, the other accusative of
   general reference).

   After the custom of the law (kata to eithismenon tou nomou). Here the
   perfect passive participle eithismenon, neuter singular from ethizo
   (common Greek verb, to accustom) is used as a virtual substantive like
   to ethos in 1:8. Luke alone in the N.T. uses either word save ethos in
   Joh 19:40 , though eiotha from etho, occurs also in Mt 27:15; Mr 10:1 .

   Luke 2:28

   Then he (ka autos). Ka as in 2:21. Autos, emphatic subject, he after
   the parents.

   Arms (ankalas). Old Greek word, here only in the N.T. It means the
   curve or inner angle of the arm.

   Luke 2:29

   Now lettest thou (nun apolueis). Present active indicative,

   Thou art letting . The Nunc Dimittis, adoration and praise. It is full
   of rapture and vivid intensity (Plummer) like the best of the Psalms.
   The verb apoluo was common for the manumission of slaves and Simeon
   here calls himself "thy slave (doulon sou), Lord (Despota, our
   despot)." See 2 Peter 2:1 .

   Luke 2:31

   Of all the peoples (panton ton laon). Not merely Jews. Another
   illustration of the universality of Luke's Gospel seen already in 1:70
   in the hymn of Zacharias. The second strophe of the song according to
   Plummer showing what the Messiah will be to the world after having
   shown what the Messiah is to Simeon.

   Luke 2:32

   Revelation to the Gentiles (apokalupsin ethnon). Objective genitive.
   The Messiah is to be light (phos) for the Gentiles in darkness ( 1:70)
   and glory (doxa) for Israel (cf. Ro 9:1-5; Isa 49:6 ). The word ethnos
   originally meant just a crowd or company, then a race or nation, then
   the nations other than Israel (the people, o laos) or the people of
   God. The word Gentile is Latin from gens, a tribe or nation. But the
   world-wide mission of the Messiah comes out clearly in these early
   chapters in Luke.

   Luke 2:33

   His father and his mother (o pater autou ka e meter). Luke had already
   used "parents" in 2:27. He by no means intends to deny the Virgin Birth
   of Jesus so plainly stated in 1:34-38. He merely employs here the
   language of ordinary custom. The late MSS. wrongly read "and Joseph"
   instead of "his father."

   Were marvelling (en thaumazontes). The masculine gender includes the
   feminine when both are referred to. But en is singular, not esan, the
   normal imperfect plural in this periphrastic imperfect. This is due to
   the wide space between copula and participle. The copula en agrees in
   number with o pater while the participle coming last agrees with both o
   pater ka e meter (cf. Mt 17:3; 22:40 ). If one wonders why they
   marvelled at Simeon's words after what they had heard from Gabriel,
   Elisabeth, and the Shepherds, he should bear in mind that every parent
   is astonished and pleased at the fine things others see in the child.
   It is a mark of unusual insight for others to see so much that is
   obvious to the parent. Simeon's prophecy had gone beyond the angel's
   outline and it was surprising that he should know anything about the
   child's destiny.

   Luke 2:34

   Is set for the falling and the rising up of many in Israel (Keita eis
   ptosin ka anastasin pollon en to Israel). Present indicative of the old
   defective verb appearing only in present and imperfect in the N.T.
   Sometimes it is used as the passive of tithem as here. The falling of
   some and the rising up of others is what is meant. He will be a
   stumbling-block to some (Isa 8:14; Mt 21:42,44; Ro 9:33; 1Pe 2:16f. )
   who love darkness rather than light (Joh 3:19 ), he will be the cause
   of rising for others (Ro 6:4,9; Eph 2:6 ). "Judas despairs, Peter
   repents: one robber blasphemes, the other confesses" (Plummer). Jesus
   is the magnet of the ages. He draws some, he repels others. This is
   true of all epoch-making men to some extent.

   Spoken against (antilegomenon). Present passive participle, continuous
   action. It is going on today. Nietzsche regarded Jesus Christ as the
   curse of the race because he spared the weak.

   Luke 2:35

   A sword (romphaia). A large sword, properly a long Thracian javelin. It
   occurs in the LXX of Goliath's sword (1Sa 17:51 ). How little Mary
   understood the meaning of Simeon's words that seemed so out of place in
   the midst of the glorious things already spoken, a sharp thorn in their
   roses, a veritable bitter-sweet. But one day Mary will stand by the
   Cross of Christ with this Thracian javelin clean through her soul,
   stabat Mater Dolorosa (Joh 19:25 ). It is only a parenthesis here, and
   a passing cloud perhaps passed over Mary's heart already puzzled with
   rapture and ecstasy.

   May be revealed (apokaluphthosin). Unveiled. First aorist passive
   subjunctive after opos an and expresses God's purpose in the mission of
   the Messiah. He is to test men's thoughts (dialogismo) and purposes.
   They will be compelled to take a stand for Christ or against him. That
   is true today.

   Luke 2:36

   One Anna a prophetess (Hanna prophetis). The word prophetis occurs in
   the N.T. only here and Re 2:20 . In old Greek writers it means a woman
   who interprets oracles. The long parenthesis into verse 37 tells of her
   great age. Montefiore makes it 106 as she was 15 when married, married
   7 years, a widow 84.

   Luke 2:37

   Which departed not (e ouk aphistato). Imperfect indicative middle. She
   kept on not leaving. The Spirit kept her in the temple as he led Simon
   to the temple (Plummer). The case of "the temple" (tou ierou) is
   ablative.

   Night and day (nukta ka emeran). Accusative of duration of time, all
   night and all day. She never missed a service in the temple.

   Luke 2:38

   Coming up (epistasa). Second aorist active participle. The word often
   has the notion of coming suddenly or bursting in as of Martha in Lu
   10:40 . But here it probably means coming up and standing by and so
   hearing Simeon's wonderful words so that her words form a kind of
   footnote to his.

   Gave thanks (anthomologeito). Imperfect middle of a verb (anthomologeo)
   in common use in Greek writers and in the LXX though here alone in the
   N.T. It had the idea of a mutual agreement or of saying something
   before one (ant). Anna was evidently deeply moved and repeated her
   thanksgiving and kept speaking (elale, imperfect again) "to all them
   that were looking for (prosdechomenois, as in 1:35 of Simeon) the
   redemption of Jerusalem (lutrosin Ierousalem)." There was evidently a
   group of such spirits that gathered in the temple either men around her
   and Simeon or whom she met from time to time. There was thus a nucleus
   of old saints in Jerusalem prepared for the coming of the Messiah when
   he at last appears as the Messiah in Jerusalem (John 2 and 3). These
   probably all passed away. But they had a happy hour of hope and joy.
   The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What
   they meant by the "redemption of Jerusalem" is not clear, whether
   political or spiritual or both. Simeon was looking for the consolation
   of Israel ( 2:25) and Zacharias ( 1:68) sang of redemption for Israel
   (Isa 40:2 ).

   Luke 2:39

   To their own city Nazareth (eis polin eauton Nazaret). See on Mt 2:23
   about Nazareth. Luke tells nothing of the flight to Egypt and the
   reason for the return to Nazareth instead of Bethlehem, the place of
   the birth of Jesus as told in Mt 2:13-23 . But then neither Gospel
   gives all the details of this period. Luke has also nothing about the
   visit of the wise men (Mt 2:1-12 ) as Matthew tells nothing of the
   shepherds and of Simeon and Anna (Lu 2:8-28 ). The two Gospels
   supplement each other.

   Luke 2:40

   The child grew (euxane). Imperfect indicative of a very ancient verb
   (auxano). This child grew and waxed strong (ekrataiouto, imperfect
   middle), a hearty vigorous little boy (paidion). Both verbs Luke used
   in 1:80 of the growth of John the Baptist as a child. Then he used also
   pneumat, in spirit. Here in addition to the bodily development Luke has
   "filled with wisdom" (pleroumenon sophia). Present passive participle,
   showing that the process of filling with wisdom kept pace with the
   bodily growth. If it were only always true with others! We need not be
   troubled over this growth in wisdom on the part of Jesus any more than
   over his bodily growth. "The intellectual, moral, and spiritual growth
   of the Child, like the physical, was real. His was a perfect humanity
   developing perfectly, unimpeded by hereditary or acquired defects. It
   was the first instance of such a growth in history. For the first time
   a human infant was realizing the ideal of humanity" (Plummer).

   The grace of God (charis theou). In full measure.

   Luke 2:41

   Every year (kat' etos). This idiom only here in the N.T., a common
   Greek construction. Every male was originally expected to appear at the
   passover, pentecost, and tabernacles (Ex 23:14-17; 34:23; De 16:16 ).
   But the Dispersion rendered that impossible. But pious Palestinian Jews
   made a point of going at least to the passover. Mary went with Joseph
   as a pious habit, though not required by law to go.

   Luke 2:42

   Twelve years old (eton dodeka). Predicate genitive. Luke does not say
   that Jesus had not been to Jerusalem before, but at twelve a Jewish boy
   became a "son of the law" and began to observe the ordinances, putting
   on the phylacteries as a reminder.

   They went up (anabainonton auton). Genitive absolute with present
   active participle, a loose construction here, for the incident narrated
   took place after they had gone up, not while they were gong up. "On
   their usual going up" (Plummer).

   Luke 2:43

   When they had fulfilled the days (teleiosanton tas emeras). Genitive
   absolute again, but aorist participle (effective aorist). "The days"
   may mean the full seven days (Ex 12:15f.; Le 23:6-8; De 16:3 ), or the
   two chief days after which many pilgrims left for home.

   As they were returning (en to upostrephein antous). The articular
   infinitive with en, a construction that Luke often uses (1:21; 2:27 ).

   The boy, Jesus (Iesous o pais). More exactly, "Jesus the boy." In verse
   40 it was "the child " (to paidion), here it is "the boy" (o pais, no
   longer the diminutive form). It was not disobedience on the part of
   "the boy" that made him remain behind, but intense interest in the
   services of the temple; "involuntary preoccupation" (Bruce) held him
   fast.

   Luke 2:44

   In the company (en te sunodia). The caravan going together on the road
   or way (sun, odos), a journey in company, then by metonymy the company
   itself. A common Greek word (Plutarch, Strabo, etc.). The women usually
   went ahead and the men followed. Joseph may have thought Jesus was with
   Mary and Mary that he was with Joseph. "The Nazareth caravan was so
   long that it took a whole day to look through it" (Plummer).

   They sought for him (anezetoun auton). Imperfect active. Common Greek
   verb. Note force of ana. They searched up and down, back and forth, a
   thorough search and prolonged, but in vain.

   Luke 2:45

   Seeking for him (anazetountes auton). Present participle of the same
   verb. This was all that was worth while now, finding the lost boy.

   Luke 2:46

   After three days (meta emeras treis). One day out, one day back, and on
   the third day finding him.

   In the temple (en to iero). Probably on the terrace where members of
   the Sanhedrin gave public instruction on sabbaths and feast-days, so
   probably while the feast was still going on. The rabbis probably sat on
   benches in a circle. The listeners on the ground, among whom was Jesus
   the boy in a rapture of interest.

   Both hearing them and asking them questions (ka akouonta auton ka
   eperotonta autous). Paul sat at the feet of Gamaliel (Ac 22:3 ).
   Picture this eager boy alive with interest. It was his one opportunity
   in a theological school outside of the synagogue to hear the great
   rabbis expound the problems of life. This was the most unusual of all
   children, to be sure, in intellectual grasp and power. But it is a
   mistake to think that children of twelve do not think profoundly
   concerning the issues of life. What father or mother has ever been able
   to answer a child's questions?

   Luke 2:47

   Were amazed (existanto). Imperfect indicative middle, descriptive of
   their continued and repeated astonishment. Common verb existem meaning
   that they stood out of themselves as if their eyes were bulging out.
   The boy had a holy thirst for knowledge (Plummer), and he used a boy's
   way of learning.

   At his understanding (ep te sunese). Based on (ep), the grasp and
   comprehension from suniem, comparing and combining things. Cf. Mr 12:33
   .

   His answers (tais apokrisesin autou). It is not difficult to ask hard
   questions, but this boy had astounding answers to their questions,
   revealing his amazing intellectual and spiritual growth.

   Luke 2:48

   They were astonished (exeplagesan). Second aorist passive indicative of
   an old Greek word (ekplesso), to strike out, drive out by a blow.
   Joseph and Mary "were struck out" by what they saw and heard. Even they
   had not fully realized the power in this wonderful boy. Parents often
   fail to perceive the wealth of nature in their children.

   Luke 2:49

   Son (teknon). Child, literally. It was natural for Mary to be the first
   to speak.

   Why (T). The mother's reproach of the boy is followed by a confession
   of negligence on her part and of Joseph ( sorrowing , odunomeno).

   Thy father (o pater sou). No contradiction in this. Alford says: "Up to
   this time Joseph had been so called by the holy child himself, but from
   this time never."

   Sought (ezetoumen). Imperfect tense describing the long drawn out
   search for three days.

   How is it that (T ot). The first words of Jesus preserved to us. This
   crisp Greek idiom without copula expresses the boy's amazement that his
   parents should not know that there was only one possible place in
   Jerusalem for him.

   I must be (de eina me). Messianic consciousness of the necessity laid
   on him. Jesus often uses de (must) about his work. Of all the golden
   dreams of any boy of twelve here is the greatest.

   In my Father's house (en tois tou patros mou). Not "about my Father's
   business," but "in my Father's house" (cf. Ge 41:51 ). Common Greek
   idiom. And note "my," not "our." When the boy first became conscious of
   his peculiar relation to the Father in heaven we do not know. But he
   has it now at twelve and it will grow within him through the years
   ahead in Nazareth.

   Luke 2:50

   They understood not (ou sunekan). First aorist active indicative (one
   of the k aorists). Even Mary with all her previous preparation and
   brooding was not equal to the dawning of the Messianic consciousness in
   her boy. "My Father is God," Jesus had virtually said, "and I must be
   in His house." Bruce observes that a new era has come when Jesus calls
   God "Father," not Despotes. "Even we do not yet fully understand"
   (Bruce) what Jesus the boy here said.

   Luke 2:51

   He was subject unto them (en upotassomenos autois). Periphrastic
   imperfect passive. He continued subject unto them, this wondrous boy
   who really knew more than parents and rabbis, this gentle, obedient,
   affectionate boy. The next eighteen years at Nazareth (Lu 3:23 ) he
   remained growing into manhood and becoming the carpenter of Nazareth
   (Mr 6:3 ) in succession to Joseph (Mt 13:55 ) who is mentioned here for
   the last time. Who can tell the wistful days when Jesus waited at
   Nazareth for the Father to call him to his Messianic task?

   Kept (dietere). Imperfect active. Ancient Greek word (diatereo), but
   only here and Ac 15:29 in the N.T. though in Ge 37:11 . She kept
   thoroughly (dia) all these recent sayings (or things, remata). In 2:19
   sunetere is the word used of Mary after the shepherds left. These she
   kept pondering and comparing all the things. Surely she has a full
   heart now. Could she foresee how destiny would take Jesus out beyond
   her mother's reach?

   Luke 2:52

   Advanced in wisdom and stature (proekopten te sophia ka elikia).
   Imperfect active, he kept cutting his way forward as through a forest
   or jungle as pioneers did. He kept growing in stature (elikia may mean
   age, as in 12:25, but stature here) and in wisdom (more than mere
   knowledge). His physical, intellectual, moral, spiritual development
   was perfect. "At each stage he was perfect for that stage" (Plummer).

   In favour (charit). Or grace. This is ideal manhood to have the favour
   of God and men.
     __________________________________________________________________

Luke 3

   Luke 3:1

   Now in the fifteenth year (en ete de pentekaidekato). Tiberius Caesar
   was ruler in the provinces two years before Augustus Caesar died. Luke
   makes a six-fold attempt here to indicate the time when John the
   Baptist began his ministry. John revived the function of the prophet
   (Echche Homo, p. 2) and it was a momentous event after centuries of
   prophetic silence. Luke begins with the Roman Emperor, then mentions
   Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee
   (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias,
   Tetrarch of Abilene (all with the genitive absolute construction) and
   concludes with the high-priesthood of Annas and Caiaphas (son-in-law
   and successor of Annas). The ancients did not have our modern system of
   chronology, the names of rulers as here being the common way. Objection
   has been made to the mention of Lysanias here because Josephus (Ant.
   XXVII. I) tells of a Lysanias who was King of Abila up to B.C. 36 as
   the one referred to by Luke with the wrong date. But an inscription has
   been found on the site of Abilene with mention of "Lysanias the
   tetrarch" and at the time to which Luke refers (see my Luke the
   Historian in the Light of Research, pp. 167f.). So Luke is vindicated
   again by the rocks.

   Luke 3:2

   The Word of God came unto John (egeneto rema theou ep Ioanen). The
   great epoch marked by egeneto rather than en. Rema theou is some
   particular utterance of God (Plummer), common in LXX, here alone in the
   N.T. Then John is introduced as the son of Zacharias according to
   Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer.
   No other Gospel mentions Zacharias. Mark begins his Gospel here, but
   Matthew and Luke have two Infancy Chapters before. Luke alone tells of
   the coming of the word to John. All three Synoptics locate him "in the
   wilderness" (en te eremo) as here, Mr 1:4; Mt 3:1 (adding "of Judea").

   Luke 3:3

   All the region round about Jordan (pasan perichoron tou Iordanou). The
   wilderness was John's abode ( 1:80) so that he began preaching where he
   was. It was the plain (Ge 13:10f. ) or valley of the Jordan, El Ghor,
   as far north as Succoth (2Ch 4:17 ). Sometimes he was on the eastern
   bank of the Jordan (Joh 10:40 ), though usually on the west side. His
   baptizing kept him near the river.

   The baptism of repentance unto remission of sins (baptisma metanoias
   eis aphesin amartion). The same phrase as in Mr 1:4 , which see for
   discussion of these important words. The word remission (aphesis)
   "occurs in Luke more frequently than in all the other New Testament
   writers combined" (Vincent). In medical writers it is used for the
   relaxing of disease.

   Luke 3:4

   As it is written (os gegrapta). The regular formula for quotation,
   perfect passive indicative of grapho.

   Isaiah the prophet (Esaiou tou prophetou). The same phrase in Mr 1:2
   (correct text) and Mt 3:3 . Mark, as we have seen, adds a quotation
   from Mal 3:1 and Luke gives verses 4 and 5 of Isa. 40 not in Matthew or
   Mark (Lu 3:5,6 ). See Mt 3:3; Mr 1:3 for discussion of Luke 4:4.

   Luke 3:5

   Valley (pharanx). Here only in the N.T., though in the LXX and ancient
   Greek. It is a ravine or valley hedged in by precipices.

   Shall be filled (plerotheseta). Future passive indicative of pleroo. In
   1845 when the Sultan visited Brusa the inhabitants were called out to
   clear the roads of rocks and to fill up the hollows. Oriental monarchs
   often did this very thing. A royal courier would go ahead to issue the
   call. So the Messiah sends his herald (John) before him to prepare the
   way for him. Isaiah described the preparation for the Lord's triumphal
   march and John used it with great force.

   Hill (bounos). Called a Cyrenaic word by Herodotus, but later Greek
   writers use it as does the LXX.

   Brought low (tapeinotheseta). Future passive indicative of tapeinoo.
   Literal meaning here of a verb common in the metaphorical sense.

   Crooked (skolia). Common word, curved, opposite of orthos or euthus,
   straight.

   Luke 3:6

   All flesh (pasa sarx). Used in the N.T. of the human race alone, though
   in the LXX brutes are included.

   The salvation of God (to soterion tou theou). The saving act of God.
   This phrase aptly describes Luke's Gospel which has in mind the message
   of Christ for all men. It is the universal Gospel.

   Luke 3:7

   To the multitude that went out (tois exporeuomenois ochlois). Plural,

   Multitudes . The present participle also notes the repetition of the
   crowds as does elegen (imperfect), he used to say. Mt 3:7-10 singles
   out the message of John to the Pharisees and Sadducees, which see for
   discussion of details. Luke gives a summary of his preaching to the
   crowds with special replies to these inquiries: the multitudes, 10,11 ,
   the publicans 12,13 , the soldiers 14.

   To be baptized of him (baptisthena up' autou). This is the purpose of
   their coming. Mt 3:7 has simply "to his baptism." John's metaphors are
   from the wilderness (vipers, fruits, axe, slave boy loosing sandals,
   fire, fan, thrashing-floor, garner, chaff, stones).

   Who warned you? (tis epedeixen umin;). The verb is like our "suggest"
   by proof to eye, ear, or brain (Lu 6:47; 12:5; Ac 9:16; 20:35; Mt 3:7
   ). Nowhere else in the N.T. though common ancient word (upodeiknum,
   show under, point out, give a tip or private hint).

   Luke 3:10

   Asked (eperoton). Imperfect tense, repeatedly asked.

   What then must we do? (t oun poiesomen;). Deliberative aorist
   subjunctive. More exactly,

   What then are we to do ,

   What then shall we do? Same construction in verses 12,14 . The oun
   refers to the severe things already said by John (Lu 3:7-9 ).

   Luke 3:11

   Coats (chitonas). The inner and less necessary undergarment. The outer
   indispensable imation is not mentioned. Note the specific and different
   message to each class. John puts his finger on the weaknesses of the
   people right before him.

   Luke 3:12

   Also publicans (ka telona). We have had the word already in Matthew (Mt
   5:46; 9:10; 11:19; 18:17; 21:31f. ) and Mark (Mr 11:15f. ). It is
   sometimes coupled with harlots and other sinners, the outcasts of
   society. The word is made up from telos, tax, and oneoma, to buy, and
   is an old one. The renter or collector of taxes was not popular
   anywhere, but least of all when a Jew collected taxes for the Romans
   and did it by terrible graft and extortions.

   Extort (prassete). The verb means only to do or practice, but early the
   tax-collectors learned how to "do" the public as regular
   "blood-suckers." Lucian links them with crows and sycophants.

   Luke 3:14

   Soldiers also (ka strateuomeno). Men on service, militantes rather than
   milites (Plummer). So Paul in 2Ti 2:4 . An old word like stratiotes,
   soldier. Some of these soldiers acted as police to help the publicans.
   But they were often rough and cruel.

   Do violence to no man (medena diaseisete). Here only in the N.T., but
   in the LXX and common in ancient Greek. It means to shake (seismic
   disturbance, earthquake) thoroughly (dia) and so thoroughly to terrify,
   to extort money or property by intimidating (3Macc. 7:21). The Latin
   employs concutere, so. It was a process of blackmail to which Socrates
   refers (Xenophon, Memorabilia, ii. 9,1). This was a constant temptation
   to soldiers. Might does not make right with Jesus.

   Neither exact anything wrongfully (mede sukophantesete). In Athens
   those whose business it was to inform against any one whom they might
   find exporting figs out of Attica were called fig-showers or sycophants
   (sukophanta). From sukon, fig, and phaino, show. Some modern scholars
   reject this explanation since no actual examples of the word meaning
   merely a fig-shower have been found. But without this view it is all
   conjectural. From the time of Aristophanes on it was used for any
   malignant informer or calumniator. These soldiers were tempted to
   obtain money by informing against the rich, blackmail again. So the
   word comes to mean to accuse falsely. The sycophants came to be a
   regular class of informers or slanderers in Athens. Socrates is quoted
   by Xenophon as actually advising Crito to employ one in self-defence,
   like the modern way of using one gunman against another. Demosthenes
   pictures a sycophant as one who "glides about the market like a
   scorpion, with his venomous sting all ready, spying out whom he may
   surprise with misfortune and ruin and from whom he can most easily
   extort money, by threatening him with an action dangerous in its
   consequences" (quoted by Vincent). The word occurs only in Luke in the
   N.T., here and in Lu 19:8 in the confession of Zaccheus. It occurs in
   the LXX and often in the old Greek.

   Be content with your wages (arkeisthe tois opsoniois umon). Discontent
   with wages was a complaint of mercenary soldiers. This word for wages
   was originally anything cooked (opson, cooked food), and bought (from
   oneoma, to buy). Hence, "rations," "pay," wages. Opsarion, diminutive
   of opson, was anything eaten with bread like broiled fish. So opsonion
   comes to mean whatever is bought to be eaten with bread and then a
   soldier's pay or allowance (Polybius, and other late Greek writers) as
   in 1Co 9:7 . Paul uses the singular of a preacher's pay (2Co 11:8 ) and
   the plural of the wages of sin (Ro 6:23 ) = death (death is the diet of
   sin).

   Luke 3:15

   Were in expectation (prosdokontos). Genitive absolute of this striking
   verb already seen in 1:21.

   Reasoned (dialogizomenon). Genitive absolute again. John's preaching
   about the Messiah and the kingdom of God stirred the people deeply and
   set them to wondering.

   Whether haply he were the Christ (mepote autos eie o Christos).
   Optative eie in indirect question changed from the indicative in the
   direct (Robertson, Grammar, p. 1031). John wrought no miracles and was
   not in David's line and yet he moved people so mightily that they began
   to suspect that he himself (autos) was the Messiah. The Sanhedrin will
   one day send a formal committee to ask him this direct question (Joh
   1:19 ).

   Luke 3:16

   He that is mightier than I (o ischuroteros mou). Like Mr 1:7 , "the one
   mightier than I." Ablative case (mou) of comparison. John would not
   turn aside for the flattery of the crowd. He was able to take his own
   measure in comparison with the Messiah and was loyal to him (see my
   John the Loyal). Compare Lu 3:16 with Mr 1:7f. and Mt 3:11f. for
   discussion of details. Luke has "fire" here after "baptize with the
   Holy Ghost" as Mt 3:11 , which see. This bold Messianic picture in the
   Synoptic Gospels shows that John saw the Messiah's coming as a judgment
   upon the world like fire and the fan of the thrashing-floor, and with
   unquenchable fire for the chaff (Lu 3:17; Mt 3:12 ). But he had the
   spiritual conception also, the baptism in the Holy Spirit which will
   characterize the Messiah's Mission and so will far transcend the water
   baptism which marked the ministry of John.

   Luke 3:18

   Many other exhortations (polla men oun ka etera). Literally, many and
   different things did John esangelize, euangelizeto, to the people. Luke
   has given a bare sample of the wonderful messages of the Baptist. Few
   as his words preserved are they give a definite and powerful conception
   of his preaching.

   Luke 3:19

   Reproved (elenchomenos). Present passive participle of elencho, an old
   verb meaning in Homer to treat with contempt, then to convict (Mt 18:15
   ), to expose (Eph 5:11 ), to reprove as here. The substantive elenchos
   means proof (Heb 11:1 ) and elegmos, censure (2Ti 3:16 ). Josephus
   (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish
   feeling.

   Evil things (poneron). Incorporated into the relative sentence. The
   word is from ponos, poneo, toil, work, and gives the active side of
   evil, possibly with the notion of work itself as evil or at least an
   annoyance. The "evil eye" (ophthalmos poneros in Mr 7:22 ) was a
   "mischief working eye" (Vincent). In Mt 6:23 it is a diseased eye. So
   Satan is "the evil one" (Mt 5:37; 6:13 , etc.). It is a very common
   adjective in the N.T. as in the older Greek.

   Had done (epoiesen). Aorist active indicative, not past perfect, merely
   a summary constative aorist,

   he did .

   Luke 3:20

   Added (prosetheken). First aorist active indicative (kappa aorist).
   Common verb (prostithem) in all Greek. In N.T. chiefly in Luke and
   Acts. Hippocrates used it of applying wet sponges to the head and Galen
   of applying a decoction of acorns. There is no evidence that Luke has a
   medical turn to the word here. The absence of the conjunction ot (that)
   before the next verb katekleisen (shut up) is asyndeton. This verb
   literally means

   shut down , possibly with a reference to closing down the door of the
   dungeon, though it makes sense as a perfective use of the preposition,
   like our "shut up" without a strict regard to the idea of "down." It is
   an old and common verb, though here and Ac 26:10 only in the N.T. See
   Mt 14:3 for further statement about the prison.

   Luke 3:21

   When all the people were baptised (en to baptisthena apanta ton laon).
   The use of the articular aorist infinitive here with en bothers some
   grammarians and commentators. There is no element of time in the aorist
   infinitive. It is simply punctiliar action, literally "in the being
   baptized as to all the people." Luke does not say that all the people
   were baptized before Jesus came or were baptized at the same time. It
   is merely a general statement that Jesus was baptized in connexion with
   or at the time of the baptizing of the people as a whole.

   Jesus also having been baptized (ka Iesou baptisthentos). Genitive
   absolute construction, first aorist passive participle. In Luke's
   sentence the baptism of Jesus is merely introductory to the descent of
   the Holy Spirit and the voice of the Father. For the narrative of the
   baptism see Mr 1:9; Mt 3:13-16 .

   And praying (ka proseuchomenou). Alone in Luke who so often mentions
   the praying of Jesus. Present participle and so naturally meaning that
   the heaven was opened while Jesus was praying though not necessarily in
   answer to his prayer.

   The heaven was opened (aneoichthena ton ouranon). First aorist passive
   infinitive with double augment, whereas the infinitive is not supposed
   to have any augment. The regular form would be anoichthena as in D
   (Codex Bezae). So the augment appears in the future indicative kateaxe
   (Mt 12:20 ) and the second aorist passive subjunctive kateagosin (Joh
   19:31 ). Such unusual forms appear in the Koine. This infinitive here
   with the accusative of general reference is the subject of egeneto (it
   came to pass). Mt 3:16 uses the same verb, but Mr 1:10 has
   schizomenous, rent asunder.

   Luke 3:22

   Descended (katabena). Same construction as the preceding infinitive.

   The Holy Ghost (to pneuma to agion). The Holy Spirit. Mr 1:10 has
   merely the Spirit (to pneuma) while Mt 3:16 has the Spirit of God
   (pneuma theou).

   In a bodily form (somatiko eide). Alone in Luke who has also "as a
   dove" (os peristeran) like Matthew and Mark. This probably means that
   the Baptist saw the vision that looked like a dove. Nothing is gained
   by denying the fact or possibility of the vision that looked like a
   dove. God manifests his power as he will. The symbolism of the dove for
   the Holy Spirit is intelligible. We are not to understand that this was
   the beginning of the Incarnation of Christ as the Cerinthian Gnostics
   held. But this fresh influx of the Holy Spirit may have deepened the
   Messianic consciousness of Jesus and certainly revealed him to the
   Baptist as God's Son.

   And a voice came out of heaven (ka phonen ex ouranou genestha). Same
   construction of infinitive with accusative of general reference. The
   voice of the Father to the Son is given here as in Mr 1:11 , which see,
   and Mt 3:17 for discussion of the variation there. The Trinity here
   manifest themselves at the baptism of Jesus which constitutes the
   formal entrance of Jesus upon his Messianic ministry. He enters upon it
   with the Father's blessing and approval and with the power of the Holy
   Spirit upon him. The deity of Christ here appears in plain form in the
   Synoptic Gospels. The consciousness of Christ is as clear on this point
   here as in the Gospel of John where the Baptist describes him after his
   baptism as the Son of God (Joh 1:34 ).

   Luke 3:23

   Jesus Himself (autos Iesous). Emphatic intensive pronoun calling
   attention to the personality of Jesus at this juncture. When he entered
   upon his Messianic work.

   When he began to teach (archomenos). The words "to teach" are not in
   the Greek text. The Authorized Version "began to be about thirty years
   of age," is an impossible translation. The Revised Version rightly
   supplies "to teach" (didaskein) after the present participle
   archomenos. Either the infinitive or the participle can follow archoma,
   usually the infinitive in the Koine. It is not necessary to supply
   anything (Ac 1:22 ).

   Was about thirty years of age (en ose eton triakonta). Tyndale has it
   right "Jesus was about thirty yere of age when he beganne." Luke does
   not commit himself definitely to precisely thirty years as the age of
   Christ. The Levites entered upon full service at that age, but that
   proves nothing about Jesus. God's prophets enter upon their task when
   the word of God comes to them. Jesus may have been a few months under
   or over thirty or a year or two less or more.

   Being Son (as was supposed) of Joseph, the son of Heli (on uios os
   enomizeto Ioseph tou Hele). For the discussion of the genealogy of
   Jesus see on Mt 1:1-17 . The two genealogies differ very widely and
   many theories have been proposed about them. At once one notices that
   Luke begins with Jesus and goes back to Adam, the Son of God, while
   Matthew begins with Abraham and comes to "Joseph the husband of Mary of
   whom was born Jesus who is called Christ" (Mt 1:16 ). Matthew employs
   the word "begot" each time, while Luke has the article tou repeating
   uiou (Son) except before Joseph. They agree in the mention of Joseph,
   but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the
   son of Heli." There are other differences, but this one makes one
   pause. Joseph, of course, did not have two fathers. If we understand
   Luke to be giving the real genealogy of Jesus through Mary, the matter
   is simple enough. The two genealogies differ from Joseph to David
   except in the cases of Zorobabel and Salathiel. Luke evidently means to
   suggest something unusual in his genealogy by the use of the phrase "as
   was supposed" (os enomizeto). His own narrative in Lu 1:26-38 has shown
   that Joseph was not the actual father of Jesus. Plummer objects that,
   if Luke is giving the genealogy of Jesus through Mary, uios must be
   used in two senses here (son as was supposed of Joseph, and grandson
   through Mary of Heli). But that is not an unheard of thing. In neither
   list does Matthew or Luke give a complete genealogy. Just as Matthew
   uses "begat" for descent, so does Luke employ "son" in the same way for
   descendant. It was natural for Matthew, writing for Jews, to give the
   legal genealogy through Joseph, though he took pains to show in Mt
   1:16,18-25 that Joseph was not the actual father of Jesus. It was
   equally natural for Luke, a Greek himself and writing for the whole
   world, to give the actual genealogy of Jesus through Mary. It is in
   harmony with Pauline universality (Plummer) that Luke carries the
   genealogy back to Adam and does not stop with Abraham. It is not clear
   why Luke adds "the Son of God" after Adam ( 3:38). Certainly he does
   not mean that Jesus is the Son of God only in the sense that Adam is.
   Possibly he wishes to dispose of the heathen myths about the origin of
   man and to show that God is the Creator of the whole human race, Father
   of all men in that sense. No mere animal origin of man is in harmony
   with this conception.
     __________________________________________________________________

Luke 4

   Luke 4:1

   Full of the Holy Spirit (pleres pneumatos agiou). An evident allusion
   to the descent of the Holy Spirit on Jesus at his baptism (Lu 3:21f. ).
   The distinctness of the Persons in the Trinity is shown there, but with
   evident unity. One recalls also Luke's account of the overshadowing of
   Mary by the Holy Spirit ( 1:35). Mt 4:1 says that "Jesus was led of the
   Spirit" while Mr 1:12 states that "the Spirit driveth him forth" which
   see for discussion. "Jesus had been endowed with supernatural power;
   and He was tempted to make use of it in furthering his own interests
   without regard to the Father's will" (Plummer).

   Was led by the Spirit (egeto en to pneumat). Imperfect passive,
   continuously led. En may be the instrumental use as often, for Mt 4:1
   has here upo of direct agency. But Matthew has the aorist passive
   anechthe which may be ingressive as he has eis ten eremon (into the
   wilderness) while Luke has en to eremo (in the wilderness). At any rate
   Luke affirms that Jesus was now continuously under the guidance of the
   Holy Spirit. Hence in this same sentence he mentions the Spirit twice.

   During the forty days (emeras tesserakonta). Accusative of duration of
   time, to be connected with "led" not with "tempted." He was led in the
   Spirit during these forty days (cf. De 8:2 , forty years). The words
   are amphibolous also in Mr 1:13 . Mt 4:2 seems to imply that the three
   recorded temptations came at the close of the fasting for forty days.
   That can be true and yet what Luke states be true also. These three may
   be merely specimens and so "representative of the struggle which
   continued throughout the whole period" (Plummer).

   Luke 4:2

   Being tempted (peirazomenos). Present passive participle and naturally
   parallel with the imperfect passive egeto (was led) in verse 1. This is
   another instance of poor verse division which should have come at the
   end of the sentence. See on Mt 4:1; Mr 1:13 for the words "tempt" and
   "devil." The devil challenged the Son of man though also the Son of
   God. It was a contest between Jesus, full of the Holy Spirit, and the
   slanderer of men. The devil had won with Adam and Eve. He has hopes of
   triumph over Jesus. The story of this conflict is given only in Mt
   4:1-11; Lu 4:1-13 . There is a mere mention of it in Mr 1:12f . So then
   here is a specimen of the Logia of Jesus (Q), a non-Markan portion of
   Matthew and Luke, the earliest document about Christ. The narrative
   could come ultimately only from Christ himself. It is noteworthy that
   it bears all the marks of the high conception of Jesus as the Son of
   God found in the Gospel of John and in Paul and Hebrews, the rest of
   the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and
   Jude follow in this same strain. The point is that modern criticism has
   revealed the Messianic consciousness of Jesus as God's Son at his
   Baptism and in his Temptations at the very beginning of his ministry
   and in the oldest known documents about Christ (The Logia, Mark's
   Gospel).

   He did eat nothing (ouk ephagen ouden). Second aorist (constative)
   active indicative of the defective verb esthio. Mark does not give the
   fast. Mt 4:2 has the aorist active participle nesteusas which usually
   means a religious fast for purposes of devotion. That idea is not
   excluded by Luke's words. The entrance of Jesus upon his Messianic
   ministry was a fit time for this solemn and intense consecration. This
   mental and spiritual strain would naturally take away the appetite and
   there was probably nothing at hand to eat. The weakness from the
   absence of food gave the devil his special opportunity to tempt Jesus
   which he promptly seized.

   When they were completed (suntelestheison auton). Genitive absolute
   with the first aorist passive participle feminine plural because emeron
   (days) is feminine. According to Luke the hunger (epeinasen, became
   hungry, ingressive aorist active indicative) came at the close of the
   forty days as in Mt 4:2 .

   Luke 4:3

   The Son of God (uios tou theou). No article as in Mt 4:3 . So refers to
   the relationship as Son of God rather than to the office of Messiah.
   Manifest reference to the words of the Father in Lu 3:22 . Condition of
   the first class as in Matthew. The devil assumes that Jesus is Son of
   God.

   This stone (to litho touto). Perhaps pointing to a particular round
   stone that looked in shape and size like a loaf of bread. Stanley
   (Sinai and Palestine, p. 154) on Mt. Carmel found crystallizations of
   stones called "Elijah's melons." The hunger of Jesus opened the way for
   the diabolic suggestion designed to inspire doubt in Jesus toward his
   Father. Matthew has "these stones."

   Bread (artos). Better "loaf." For discussion of this first temptation
   see on Mt 4:3f . Jesus felt the force of each of the temptations
   without yielding at all to the sin involved. See discussion on Matthew
   also for reality of the devil and the objective and subjective elements
   in the temptations. Jesus quotes De 8:3 in reply to the devil.

   Luke 4:5

   The world (tes oikoumenes). The inhabited world. In Mt 4:8 it is tou
   kosmou.

   In a moment of time (en stigme chronou). Only in Luke and the word
   stigme nowhere else in the N.T. (from stizo, to prick, or puncture), a
   point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of
   time or tick of the clock. This panorama of all the kingdoms of the
   world and the glory of them in a moment of time was mental, a great
   feat of the imagination (a mental satanic "movie" performance), but
   this fact in no way discredits the idea of the actual visible
   appearance of Satan also. This second temptation in Luke is the third
   in Matthew's order. Luke's order is geographical (wilderness, mountain,
   Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition).
   There is a climax in Luke's order also (sense, man, God). There is no
   way to tell the actual order.

   Luke 4:6

   All this authority (ten exousian tauten apasan). Mt 4:9 has "all these
   things." Luke's report is more specific.

   And the glory of them (ka ten doxan auton). Mt 4:8 has this in the
   statement of what the devil did, not what he said.

   For it hath been delivered unto me (ot emo paradedota). Perfect passive
   indicative. Satan here claims possession of world power and Jesus does
   not deny it. It may be due to man's sin and by God's permission. Jesus
   calls Satan the ruler of this world (Joh 12:31; 14:30; 16:11 ).

   To whomsoever I will (o an thelo). Present subjunctive with an in an
   indefinite relative sentence. This audacious claim, if allowed, makes
   one wonder whether some of the world rulers are not, consciously or
   unconsciously, agents of the devil. In several American cities there
   has been proven a definite compact between the police and the
   underworld of crime. But the tone of Satan here is one of superiority
   to Jesus in world power. He offers him a share in it on one condition.

   Luke 4:7

   Wilt worship before me (proskuneseis enopion emou). Mt 4:9 has it more
   bluntly "worship me." That is what it really comes to, though in Luke
   the matter is more delicately put. It is a condition of the third class
   (ean and the subjunctive). Luke has it "thou therefore if" (su oun
   ean), in a very emphatic and subtle way. It is the ingressive aorist
   (proskuneseis), just bow the knee once up here in my presence. The
   temptation was for Jesus to admit Satan's authority by this act of
   prostration (fall down and worship), a recognition of authority rather
   than of personal merit.

   It shall all be thine (esta sou pasa). Satan offers to turn over all
   the keys of world power to Jesus. It was a tremendous grand-stand play,
   but Jesus saw at once that in that case he would be the agent of Satan
   in the rule of the world by bargain and graft instead of the Son of God
   by nature and world ruler by conquest over Satan. The heart of Satan's
   program is here laid bare. Jesus here rejected the Jewish idea of the
   Messiah as an earthly ruler merely. "He rejects Satan as an ally, and
   thereby has him as an implacable enemy" (Plummer.)

   Luke 4:8

   Thou shalt worship (proskuneseis). Satan used this verb to Jesus who
   turns it against him by the quotation from De 6:13 . Jesus clearly
   perceived that one could not worship both Satan and God. He had to
   choose whom he would serve. Luke does not give the words, "Get thee
   hence, Satan" (Mt 4:10 ), for he has another temptation to narrate.

   Luke 4:9

   Led him (egagen). Aorist active indicative of ago. Mt 4:5 has
   paralambane (dramatic present).

   The wing of the temple (to pterugion tou ierou). See on Mt 4:5 . It is
   not easy to determine precisely what it was.

   From hence (enteuthen). This Luke adds to the words in Matthew, which
   see.

   To guard thee (tou diaphulaxa se). Not in Mt 4:6 quoted by Satan from
   Ps 91:11,12 . Satan does not misquote this Psalm, but he misapplies it
   and makes it mean presumptuous reliance on God. This compound verb is
   very old, but occurs here alone in the N.T. and that from the LXX. Luke
   repeats ot (recitative ot after gegrapta, is written) after this part
   of the quotation.

   Luke 4:12

   It is said (eireta). Perfect passive indicative, stands said, a
   favourite way of quoting Scripture in the N.T. In Mt 4:7 we have the
   usual "it is written" (gegrapta). Here Jesus quotes De 6:16 . Each time
   he uses Deuteronomy against the devil. The LXX is quoted. It is the
   volitive future indicative with ouk, a common prohibition. Jesus points
   out to the devil that testing God is not trusting God (Plummer).

   Luke 4:13

   Every temptation (panta peirasmon). These three kinds exhaust the
   avenues of approach (the appetites, the nerves, the ambitions). Satan
   tried them all. They formed a cycle (Vincent). Hence "he was in all
   points tempted like as we are" (Heb 4:15 ). "The enemy tried all his
   weapons, and was at all points defeated" (Plummer). Probably all during
   the forty days the devil tempted him, but three are representatives of
   all.

   For a season (achr kairou). Until a good opportunity should return, the
   language means. We are thus to infer that the devil returned to his
   attack from time to time. In the Garden of Gethsemane he tempted Jesus
   more severely than here. He was here trying to thwart the purpose of
   Jesus to go on with his Messianic plans, to trip him at the start. In
   Gethsemane the devil tried to make Jesus draw back from the culmination
   of the Cross with all its agony and horror. The devil attacked Jesus by
   the aid of Peter (Mr 8:33 ), through the Pharisees (Joh 8:40ff. ),
   besides Gethsemane (Lu 22:42,53 ).

   Luke 4:14

   Returned (upestrepsen). Luke does not fill in the gap between the
   temptations in the wilderness of Judea and the Galilean Ministry. He
   follows the outline of Mark. It is John's Gospel alone that tells of
   the year of obscurity (Stalker) in various parts of the Holy Land.

   In the power of the Spirit (en te duname tou pneumatos). Luke in these
   two verses (14,15 ) gives a description of the Galilean Ministry with
   three marked characteristics (Plummer): the power of the spirit, rapid
   spread of Christ's fame, use of the Jewish synagogues. Luke often notes
   the power of the Holy Spirit in the work of Christ. Our word dynamite
   is this same word dunamis (power).

   A fame (pheme). An old Greek word found in the N.T. only here and Mt
   9:26 . It is from phem, to say. Talk ran rapidly in every direction. It
   assumes the previous ministry as told by John.

   Luke 4:15

   And he taught (ka autos edidasken). Luke is fond of this mode of
   transition so that it is not certain that he means to emphasize "he
   himself" as distinct from the rumour about him. It is the imperfect
   tense, descriptive of the habit of Jesus. The synagogues were an open
   door to Jesus before the hostility of the Pharisees was aroused.

   Being glorified (doxazomenos). Present passive participle, durative
   action like the imperfect edidasken. General admiration of Jesus
   everywhere. He was the wonder teacher of his time. Even the rabbis had
   not yet learned how to ridicule and oppose Jesus.

   Luke 4:16

   Where he had been brought up (ou en tethrammenos). Past perfect passive
   periphrastic indicative, a state of completion in past time, from
   trepho, a common Greek verb. This visit is before that recorded in Mr
   6:1-6; Mt 13:54-58 which was just before the third tour of Galilee.
   Here Jesus comes back after a year of public ministry elsewhere and
   with a wide reputation (Lu 4:15 ). Luke may have in mind 2:51, but for
   some time now Nazareth had not been his home and that fact may be
   implied by the past perfect tense.

   As his custom was (kata to eiothos auto). Second perfect active neuter
   singular participle of an old etho (Homer), to be accustomed. Literally
   according to what was customary to him (auto, dative case). This is one
   of the flashlights on the early life of Jesus. He had the habit of
   going to public worship in the synagogue as a boy, a habit that he kept
   up when a grown man. If the child does not form the habit of going to
   church, the man is almost certain not to have it. We have already had
   in Matthew and Mark frequent instances of the word synagogue which
   played such a large part in Jewish life after the restoration from
   Babylon.

   Stood up (aneste). Second aorist active indicative and intransitive.
   Very common verb. It was the custom for the reader to stand except when
   the Book of Esther was read at the feast of Purim when he might sit. It
   is not here stated that Jesus had been in the habit of standing up to
   read here or elsewhere. It was his habit to go to the synagogue for
   worship. Since he entered upon his Messianic work his habit was to
   teach in the synagogues (Lu 4:15 ). This was apparently the first time
   that he had done so in Nazareth. He may have been asked to read as Paul
   was in Antioch in Pisidia (Ac 13:15 ). The ruler of the synagogue for
   that day may have invited Jesus to read and speak because of his now
   great reputation as a teacher. Jesus could have stood up voluntarily
   and appropriately because of his interest in his home town.

   To read (anagnona). Second aorist active infinitive of anaginosko, to
   recognize again the written characters and so to read and then to read
   aloud. It appears first in Pindar in the sense of read and always so in
   the N.T. This public reading aloud with occasional comments may explain
   the parenthesis in Mt 24:15 (Let him that readeth understand).

   Luke 4:17

   Was delivered (epedothe). First aorist passive indicative of epididom,
   to give over to, a common verb. At the proper stage of the service "the
   attendant" or "minister" (uperetes, under rower) or "beadle" took out a
   roll of the law from the ark, unwrapped it, and gave it to some one to
   read. On sabbath days some seven persons were asked to read small
   portions of the law. This was the first lesson or Parashah. This was
   followed by a reading from the prophets and a discourse, the second
   lesson or Haphtarah. This last is what Jesus did.

   The book of the prophet Isaiah (biblion tou prophetou Esaiou).
   Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed
   to Jesus without his asking for it. But certainly Jesus cared more for
   the prophets than for the ceremonial law. It was a congenial service
   that he was asked to perform. Jesus used Deuteronomy in his temptations
   and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it
   that Jesus stood up after the attendant handed him the roll.

   Opened (anoixas). Really it was

   unrolled (anaptuxas) as Aleph D have it. But the more general term
   anoixas (from anoigo, common verb) is probably genuine. Anaptusso does
   not occur in the N.T. outside of this passage if genuine.

   Found the place (euren ton topon). Second aorist active indicative. He
   continued to unroll (rolling up the other side) till he found the
   passage desired. It may have been a fixed lesson for the day or it may
   have been his own choosing. At any rate it was a marvellously
   appropriate passage (Isa 61:1,2 with one clause omitted and some words
   from Isa 58:6 ). It is a free quotation from the Septuagint.

   Where it was written (ou en gegrammenon). Periphrastic pluperfect
   passive again as in 4:16.

   Luke 4:18

   Anointed me (echrisen me). First aorist active indicative of the verb
   chrio from which

   Christ (Christos) is derived, the Anointed One. Isaiah is picturing the
   Jubilee year and the release of captives and the return from the
   Babylonian exile with the hope of the Messiah through it all. Jesus
   here applies this Messianic language to himself. "The Spirit of the
   Lord is upon me" as was shown at the baptism (Lu 3:21 ) where he was
   also "anointed" for his mission by the Father's voice ( 3:22).

   To the poor (ptochois). Jesus singles this out also as one of the items
   to tell John the Baptist in prison (Lu 7:22 ). Our word Gospel is a
   translation of the Greek Euangelion, and it is for the poor.

   He hath sent me (apestalken me). Change of tense to perfect active
   indicative. He is now on that mission here. Jesus is God's Apostle to
   men (Joh 17:3 , Whom thou didst send).

   Proclaim (keruxa). As a herald like Noah (2 Peter 2:5 ).

   To the captives (aichmalotois). Prisoners of war will be released
   (aichme, a spear point, and alotos, from aliskoma, to be captured).
   Captured by the spear point. Common word, but here only in the N.T.

   Set at liberty (aposteila). First aorist active infinitive of
   apostello. Same verb as apestalken, above. Brought in here from Isa
   58:6 . Plummer suggests that Luke inserts it here from memory. But
   Jesus could easily have turned back the roll and read it so.

   Them that are bruised (tethrausmenous). Perfect passive participle of
   thrauo, an old verb, but here only in the N.T. It means to break in
   pieces broken in heart and often in body as well. One loves to think
   that Jesus felt it to be his mission to mend broken hearts like pieces
   of broken earthenware, real rescue-mission work. Jesus mends them and
   sets them free from their limitations.

   Luke 4:19

   The acceptable year of the Lord (eniauton Kuriou dekton). He does not
   mean that his ministry is to be only one year in length as Clement of
   Alexandria and Origen argued. That is to turn figures into fact. The
   Messianic age has come, Jesus means to say. On the first day of the
   year of Jubilee the priests with sound of trumpet proclaimed the
   blessings of that year (Le 25:8-17 ). This great passage justly
   pictures Christ's conception of his mission and message.

   Luke 4:20

   He closed the book (ptuxas to biblion). Aorist active participle of
   ptusso. Rolled up the roll and gave it back to the attendant who had
   given it to him and who put it away again in its case.

   Sat down (ekathisen). Took his seat there as a sign that he was going
   to speak instead of going back to his former seat. This was the usual
   Jewish attitude for public speaking and teaching (Lu 5:3; Mt 5:1; Mr
   4:1; Ac 16:13 ).

   Were fastened on him (esan atenizontes auto). Periphrastic imperfect
   active and so a vivid description. Literally, the eyes of all in the
   synagogue were gazing fixedly upon him. The verb atenizo occurs in
   Aristotle and the Septuagint. It is from the adjective atenes and that
   from teino, to stretch, and copulative or intensive a, not a privative.
   The word occurs in the N.T. here and in 22:56, ten times in Acts, and
   in 2Co 3:7,13 . Paul uses it of the steady eager gaze of the people at
   Moses when he came down from the mountain when he had been communing
   with God. There was something in the look of Jesus here that held the
   people spellbound for the moment, apart from the great reputation with
   which he came to them. In small measure every effective speaker knows
   what it is to meet the eager expectations of an audience.

   Luke 4:21

   And he began to say (erxato de legein). Aorist ingressive active
   indicative and present infinitive. He began speaking. The moment of
   hushed expectancy was passed. These may or may not be the first words
   uttered here by Jesus. Often the first sentence is the crucial one in
   winning an audience. Certainly this is an arresting opening sentence.

   Hath been fulfilled (peplerota). Perfect passive indicative,

   stands fulfilled . "Today this scripture (Isa 61:1,2 , just read)
   stands fulfilled in your ears." It was a most amazing statement and the
   people of Nazareth were quick to see the Messianic claim involved.
   Jesus could only mean that the real year of Jubilee had come, that the
   Messianic prophecy of Isaiah had come true today, and that in him they
   saw the Messiah of prophecy. There are critics today who deny that
   Jesus claimed to be the Messiah. To be able to do that, they must
   reject the Gospel of John and all such passages as this one. And it is
   no apocalyptic eschatological Messiah whom Jesus here sets forth, but
   the one who forgives sin and binds up the broken-hearted. The words
   were too good to be true and to be spoken here at Nazareth by one of
   their own townsmen!

   Luke 4:22

   Bare him witness (emarturoun). Imperfect active, perhaps inchoative.
   They all began to bear witness that the rumours were not exaggerations
   ( 4:14) as they had supposed, but had foundation in fact if this
   discourse or its start was a fair sample of his teaching. The verb
   martureo is a very old and common one. It is frequent in Acts, Paul's
   Epistles, and the Johannine books. The substantive martur is seen in
   our English martpsr, one who witnesses even by his death to his faith
   in Christ.

   And wondered (ka ethaumazon). Imperfect active also, perhaps inchoative
   also. They began to marvel as he proceeded with his address. This verb
   is an old one and common in the Gospels for the attitude of the people
   towards Jesus.

   At the words of grace (ep tois logois tes charitos). See on Lu 1:30;
   2:52 for this wonderful word charis so full of meaning and so often in
   the N.T. The genitive case (case of genus or kind) here means that the
   words that came out of the mouth of Jesus in a steady stream (present
   tense, ekporeuomenois) were marked by fascination and charm. They were
   "winning words" as the context makes plain, though they were also
   "gracious" in the Pauline sense of "grace." There is no necessary
   antithesis in the ideas of graceful and gracious in these words of
   Jesus.

   Is not this Joseph's son? (Ouch uios estin Ioseph outos;). Witness and
   wonder gave way to bewilderment as they began to explain to themselves
   the situation. The use of ouch intensive form of ouk in a question
   expects the answer "yes." Jesus passed in Nazareth as the son of Joseph
   as Luke presents him in 3:23. He does not stop here to correct this
   misconception because the truth has been already amply presented in
   1:28-38; 2:49 . This popular conception of Jesus as the son of Joseph
   appears also in Joh 1:45 . The puzzle of the people was due to their
   previous knowledge of Jesus as the carpenter (Mr 6:3 ; the carpenter's
   son, Mt 13:55 ). For him now to appear as the Messiah in Nazareth where
   he had lived and laboured as the carpenter was a phenomenon impossible
   to credit on sober reflection. So the mood of wonder and praise quickly
   turned with whispers and nods and even scowls to doubt and hostility, a
   rapid and radical transformation of emotion in the audience.

   Luke 4:23

   Doubtless (pantos). Adverb. Literally, at any rate, certainly,
   assuredly. Cf. Ac 21:22; 28:4 .

   This parable (ten parabolen tauten). See discussion on Mt 13 . Here the
   word has a special application to a crisp proverb which involves a
   comparison. The word physician is the point of comparison. Luke the
   physician alone gives this saying of Jesus. The proverb means that the
   physician was expected to take his own medicine and to heal himself.
   The word parabole in the N.T. is confined to the Synoptic Gospels
   except Heb 9:9; 11:19 . This use for a proverb occurs also in Lu 5:36;
   6:39 . This proverb in various forms appears not only among the Jews,
   but in Euripides and Aeschylus among the Greeks, and in Cicero's
   Letters. Hobart quotes the same idea from Galen, and the Chinese used
   to demand it of their physicians. The point of the parable seems to be
   that the people were expecting him to make good his claim to the
   Messiahship by doing here in Nazareth what they had heard of his doing
   in Capernaum and elsewhere. "Establish your claims by direct evidence"
   (Easton). This same appeal (Vincent) was addressed to Christ on the
   Cross (Mt 27:40,42 ). There is a tone of sarcasm towards Jesus in both
   cases.

   Heard done (ekousamen genomena). The use of this second aorist middle
   participle genomena after ekousamen is a neat Greek idiom. It is
   punctiliar action in indirect discourse after this verb of sensation or
   emotion (Robertson, Grammar, pp. 1040-42, 1122-24).

   Do also here (poieson ka ode). Ingressive aorist active imperative. Do
   it here in thy own country and town and do it now. Jesus applies the
   proverb to himself as an interpretation of their real attitude towards
   himself.

   Luke 4:24

   And he said (eipen de). Also in 1:13. The interjection of these words
   here by Luke may indicate a break in his address, though there is no
   other indication of an interval here. Perhaps they only serve to
   introduce solemnly the new proverb like the words

   Verily I say unto you (amen lego umin). This proverb about the prophet
   having no honour in his own country Jesus had already applied to
   himself according to Joh 4:44 . Both Mr 6:4 and Mt 13:57 give it in a
   slightly altered form on the last visit of Jesus to Nazareth. The devil
   had tempted Jesus to make a display of his power to the people by
   letting them see him floating down from the pinnacle of the temple (Lu
   4:9-11 ).

   Luke 4:25

   Three years and six months (ete tria ka menas ex). Accusative of
   duration of time without ep (doubtful). The same period is given in Jas
   5:17 , the popular Jewish way of speaking. In 1Ki 18:1 the rain is said
   to have come in the third year. But the famine probably lasted still
   longer.

   Luke 4:26

   Unto Zarephath (eis Sarepta). The modern village Surafend on the coast
   road between Tyre and Sidon.

   Unto a woman that was a widow (pros gunaika cheran). Literally, unto a
   woman a widow (like our vernacular widow woman). This is an
   illustration of the proverb from the life of Elijah (1Ki 17:8,9 ). This
   woman was in the land of Sidon or Phoenicia, a heathen, where Jesus
   himself will go later.

   Luke 4:27

   In the time of Elisha the prophet (ep Elisaiou tou prophetou). This use
   of ep with the genitive for "in the time of" is a good Greek idiom. The
   second illustration of the proverb is from the time of Elisha and is
   another heathen,

   Naaman the Syrian (Naiman o Spsros). He was the lone leper that was
   cleansed by Elisha (2Ki 5:1,14 ).

   Luke 4:28

   They were all filled with wrath (eplesthesan pantes thumou). First
   aorist passive indicative of the common verb pimplem followed by the
   genitive case. The people of Nazareth at once caught on and saw the
   point of these two Old Testament illustrations of how God in two cases
   blessed the heathen instead of the Jewish people. The implication was
   evident. Nazareth was no better than Capernaum if as good. He was under
   no special obligation to do unusual things in Nazareth because he had
   been reared there. Town pride was insulted and it at once exploded in a
   burst of rage.

   Luke 4:29

   They rose up and cast him forth (anastantes exebalon). Second aorist
   ingressive active participle and second aorist effective active
   indicative. A movement towards lynching Jesus.

   Unto the brow of the hill (eos ophruos tou orous). Eyebrow (ophrus), in
   Homer, then any jutting prominence. Only here in the N.T. Hippocrates
   speaks of the eyebrow hanging over.

   Was built (oikodometo). Past perfect indicative, stood built.

   That they might throw him down headlong (oste katakremnisa auton). Neat
   Greek idiom with oste for intended result, "so as to cast him down the
   precipice." The infinitive alone can convey the same meaning (Mt 2:2;
   20:28; Lu 2:23 ). Kremnos is an overhanging bank or precipice from
   kremannum, to hang. Kata is down. The verb occurs in Xenophon,
   Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest
   corner of the town of Nazareth such a cliff today exists overhanging
   the Maronite convent. Murder was in the hearts of the people. By
   pushing him over they hoped to escape technical guilt.

   Luke 4:30

   He went his way (eporeueto). Imperfect tense, he was going on his way.

   Luke 4:31

   Came down (katelthen). Mr 1:21 has the historical present,

   they go into (eisporeuonta). Capernaum (Tell Hum) is now the
   headquarters of the Galilean ministry, since Nazareth has rejected
   Jesus. Lu 4:31-37 is parallel with Mr 1:21-28 which he manifestly uses.
   It is the first of Christ's miracles which they give.

   Was teaching them (en didaskon autous). Periphrastic imperfect. Mark
   has edidasken first and then en didaskon. "Them" here means the people
   present in the synagogue on the sabbath, construction according to
   sense as in Mr 1:22 .

   Luke 4:32

   Rest of the sentence as in Mark, which see, except that Luke omits "and
   not as their scribes" and uses ot en instead of os echon.

   Luke 4:33

   Which had (echon). Mark has en.

   A spirit of an unclean demon (pneuma daimoniou akathartou). Mark has
   "unclean spirit." Luke's phrase here is unique in this combination.
   Plummer notes that Matthew has daimonion ten times and akatharton twice
   as an epithet of pneuma; Mark has daimonion thirteen times and
   akatharton eleven times as an epithet of pneuma. Luke's Gospel uses
   daimonion twenty-two times and akatharton as an epithet, once of
   daimonion as here and once of pneuma. In Mark the man is in (en) the
   power of the unclean spirit, while here the man "has" a spirit of an
   unclean demon.

   With a loud voice (phone megale). Not in Mark. Really a scream caused
   by the sudden contact of the demon with Jesus.

   Luke 4:34

   Ah! (Ea). An interjection frequent in the Attic poets, but rare in
   prose. Apparently second person singular imperative of eao, to permit.
   It is expressive of wonder, fear, indignation. Here it amounts to a
   diabolical screech. For the rest of the verse see discussion on Mr 1:24
   and Mt 8:29 . The muzzle (phimos) occurs literally in 1Co 9:9, 1Ti 5:18
   , and metaphorically here and Mr 1:25; 4:39; Mt 22:12 .

   Luke 4:35

   Had thrown him down in the midst (ripsan auton eis to meson). First
   aorist (effective) participle of ripto, an old verb with violent
   meaning, to fling, throw, hurl off or down.

   Having done him no hurt (meden blapsan auton). Luke as a physician
   carefully notes this important detail not in Mark. Blapto, to injure,
   or hurt, occurs in the N.T. only here and in Mr 16:18 , though a very
   common verb in the old Greek.

   Luke 4:36

   Amazement came (egeneto thambos). Mark has ethambethesan.

   They spake together one with another (sunelaloun pros allelous).
   Imperfect indicative active and the reciprocal pronoun. Mark has simply
   the infinitive sunzetein (question).

   For (ot). We have here an ambiguous ot as in 1:45, which can be either
   the relative "that" or the casual ot "because" or "for," as the Revised
   Version has it. Either makes good sense. Luke adds here duname (with
   power) to Mark's "authority" (exousian).

   And they come out (exerchonta). So Luke where Mark has "and they obey
   him" (ka upakouousin auto).

   Luke 4:37

   Went forth a rumour (exeporeueto echos). Imperfect middle, kept on
   going forth. Our very word echo in this word. Late Greek form for echo
   in the old Greek. Used for the roar of the waves on the shore. So in Lu
   21:25 . Vivid picture of the resounding influence of this day's work in
   the synagogue, in Capernaum.

   Luke 4:38

   He rose up (anastas). Second aorist active participle of anistem, a
   common verb. B. Weiss adds here "from the teacher's seat." Either from
   his seat or merely leaving the synagogue. This incident of the healing
   of Peter's mother-in-law is given in Mr 1:29-34 and Mt 8:14-17 , which
   see for details.

   Into the house of Simon (eis ten oikian Simonos). "Peter's house" (Mt
   8:14 ). "The house of Simon and Andrew" (Mr 1:29 ). Paul's reference to
   Peter's wife (1Co 9:5 ) is pertinent. They lived together in Capernaum.
   This house came also to be the Capernaum home of Jesus.

   Simon's wife's mother (penthera tou Simonos). The word penthera for
   mother-in-law is old and well established in usage. Besides the
   parallel passages (Mr 1:30; Mt 8:14; Lu 4:38 ) it occurs in the N.T.
   only in Lu 12:53 . The corresponding word pentheros, father-in-law,
   occurs in Joh 18:13 alone in the N.T.

   Was holden with a great fever (en sunechomene pureto megalo).
   Periphrastic imperfect passive, the analytical tense accenting the
   continuous fever, perhaps chronic and certainly severe. Luke employs
   this verb nine times and only three others in the N.T. (Mt 4:24 passive
   with diseases here; 2Co 5:14 active; Php 1:23 passive). In Ac 28:8 the
   passive "with dysentery" is like the construction here and is a common
   one in Greek medical writers as in Greek literature generally. Luke
   uses the passive with "fear," Lu 8:37 , the active for holding the
   hands over the ears (Ac 7:57 ) and for pressing one or holding together
   (Lu 8:45; 19:43; 22:63 ), the direct middle for holding oneself to
   preaching (Ac 18:5 ). It is followed here by the instrumental case.
   Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers
   into "great" (megalo) and "small" (smikro).

   Luke 4:39

   He stood over her (epistas epano autes). Second aorist active
   participle. Only in Luke. Surely we are not to take Luke to mean that
   Jesus here took the exorcist's position and was rebuking a malignant
   personality. The attitude of Jesus is precisely that of any kindly
   sympathetic physician. Mr 1:31; Mt 8:15 mention the touch of her hand
   rather than the tender look over her head.

   Rebuked (epetimesen). Only in Luke. Jesus bade the fever leave her as
   he spoke to the wind and the waves and Luke uses this same verb (
   8:24).

   Rose up and ministered (anastasa diekone). Second aorist active
   participle as in verse 38, but inchoative imperfect tense diekone, from
   diakoneo (note augment of compound verb). She rose up immediately,
   though a long high fever usually leaves one very weak. The cure was
   instantaneous and complete. She began to minister at once and kept it
   up.

   Luke 4:40

   When the sun was setting (dunontos tou eliou). Genitive absolute and
   present participle (duno, late form of duo) picturing the sunset scene.
   Even Mr 1:32 has here the aorist indicative edusen (punctiliar active).
   It was not only cooler, but it was the end of the sabbath when it was
   not regarded as work (Vincent) to carry a sick person (Joh 5:10 ). And
   also by now the news of the cure of the demoniac of Peter's
   mother-in-law had spread all over the town.

   Had (eichon). Imperfect tense including all the chronic cases.

   With divers diseases (nosois poikilais). Instrumental case. For
   "divers" say "many coloured" or "variegated." See on Mt 4:24; Mr 1:34 .

   Brought (egagon). Constative summary second aorist active indicative
   like Mt 8:16 , prosenenkan, where Mr 1:32 has the imperfect epheron,
   brought one after another.

   He laid his hands on every one of them and healed them (o de en ekasto
   auton tas cheiras epititheis etherapeuen autous). Note the present
   active participle epititheis and the imperfect active etherapeuen,
   picturing the healing one by one with the tender touch upon each one.
   Luke alone gives this graphic detail which was more than a mere
   ceremonial laying on of hands. Clearly the cures of Jesus reached the
   physical, mental, and spiritual planes of human nature. He is Lord of
   life and acted here as Master of each case as it came.

   Luke 4:41

   Came out (exÂercheto, singular, or exÂerchonto, plural). Imperfect
   tense, repetition, from one after another.

   Thou art the Son of God (Su e o uios tou theou). More definite
   statement of the deity of Jesus than the witness of the demoniac in the
   synagogue (Lu 4:34; Mr 1:24 ), like the words of the Father (Lu 3:22 )
   and more so than the condition of the devil (Lu 4:3,9 ). In the
   Canterbury Revision "devils" should always be "demons" (daimonia) as
   here.

   Suffered them not to speak (ouk eia auta lalein). Imperfect third
   singular active of eao, very old and common verb with syllabic augment
   e. The tense accents the continued refusal of Jesus to receive
   testimony to his person and work from demons. Cf. Mt 8:4 to the lepers.

   Because they knew (ot eideisan). Causal, not declarative, ot. Past
   perfect of the second perfect oida.

   That he was the Christ (ton Christon auton eina). Infinitive in
   indirect assertion with the accusative of general reference. Ton
   Christon =

   the Anointed , the Messiah.

   Luke 4:42

   When it was day (genomenes emeras). Genitive absolute with aorist
   middle participle. Mr 1:35 notes it was "a great while before day"
   (which see for discussion) when Jesus rose up to go after a restless
   night. No doubt, because of the excitement of the previous sabbath in
   Capernaum. He went out to pray (Mr 1:35 ).

   Sought after him (epezetoun auton). Imperfect active indicative. The
   multitudes kept at it until "they came unto him" (elthon eos autou,
   aorist active indicative). They accomplished their purpose, eos autou,
   right up to him.

   Would have stayed him (kateichon auton). Better,

   They tried to hinder him . The conative imperfect active of katecho, an
   old and common verb. It means either to hold fast (Lu 8:15 ), to take,
   get possession of (Lu 14:9 ) or to hold back, to retain, to restrain
   (Phm 1:13; Ro 1:18; 7:6; 2Th 2:6; Lu 4:42 ). In this passage it is
   followed by the ablative case.

   That he should not go from them (tou me poreuestha ap' auton).
   Literally, "from going away from them." The use of me (not) after
   kateichon is the neat Greek idiom of the redundant negative after a
   verb of hindering like the French ne (Robertson, Grammar, p. 1171) .

   Luke 4:43

   I must (me de). Jesus felt the urge to go with the work of evangelism
   "to the other cities also," to all, not to a favoured few.

   For therefore was I sent (ot ep touto apestalen). "A phrase of
   Johannine ring" (Ragg). Second aorist passive indicative of apostello.
   Christ is the great Apostle of God to men.

   Luke 4:44

   Was preaching (en kerusson). Periphrastic imperfect active, describing
   his first tour of Galilee in accord with the purpose just stated. One
   must fill in details, though Mr 1:39 and Mt 8:23-25 tell of the mass of
   work done on this campaign.
     __________________________________________________________________

Luke 5

   Luke 5:1

   Pressed upon him (epikeistha). Luke in this paragraph (5:1-11; Mr
   1:16-20; Mt 4:18-22 ) does not follow the chronology of Mark as he
   usually does. It seems reasonably clear that the renewed call of the
   four fishermen came before the first tour of Galilee in Lu 4:42-44 . It
   is here assumed that Luke is describing in his own way the incident
   given in Mark and Matthew above. Luke singles out Simon in a graphic
   way. This verb epikeistha is an old one and means to lie upon, rest
   upon as of a stone on the tomb (Joh 11:38 ) or of fish on the burning
   coals (Joh 21:9 ). So it is used of a tempest (Ac 27:20 ) and of the
   urgent demands for Christ's crucifixion (Lu 23:23 ). Here it vividly
   pictures the eager crowds around Jesus. En to epikeistha is a favourite
   idiom with Luke as we have already seen, en with the articular
   infinitive in the locative case.

   That (ka). Ka does not technically mean the declarative conjunction
   "that," but it is a fair rendering of the somewhat awkward idiom of
   Luke to a certain extent imitating the Hebrew use of wav.

   Was standing (en estos). Periphrastic second past perfect of istem
   which here is equal to a practical imperfect.

   By the lake (para ten limnen). The use of the accusative with para,
   alongside, after a verb of rest used to be called the pregnant use,
   came and was standing. But that is no longer necessary, for the
   accusative as the case of extension is the oldest of the cases and in
   later Greek regains many of the earlier uses of the other cases
   employed for more precise distinctions. See the same idiom in verse 2.
   We need not here stress the notion of extension. "With characteristic
   accuracy Luke never calls it a sea, while the others never call it a
   lake" (Plummer).

   Luke 5:2

   Two boats (ploia duo). Some MSS. have ploiaria, little boats, but ploia
   was used of boats of various sizes, even of ships like nees.

   The fishermen (o aleeis). It is an old Homeric word that has come back
   to common use in the Koine. It means "sea-folk" from als, sea.

   Were washing (eplunon). Imperfect active, though some MSS. have aorist
   eplunan. Vincent comments on Luke's use of five verbs for washing: this
   one for cleaning, apomasso for wiping the dust from one's feet (
   10:11), ekmasso of the sinful woman wiping Christ's feet with her hair
   (7:38,44 ), apolouo of washing away sins (symbolically, of course) as
   in Ac 22:16 , and louo of washing the body of Dorcas (Ac 9:37 ) and the
   stripes of the prisoners (Ac 16:33 ). On "nets" see on Mt 4:20; Mr 1:18
   .

   Luke 5:3

   To put out a little (epanagagein oligon). Second aorist infinitive of
   the double compound verb ep-an-ago, found in Xenophon and late Greek
   writers generally. Only twice in the N.T. In Mt 21:18 in the sense of
   leading back or returning and here in the sense of leading a ship up
   upon the sea, to put out to sea, a nautical term.

   Taught (edikasken). Imperfect active, picturing Jesus teaching from the
   boat in which he was seated and so safe from the jam of the crowd.
   "Christ uses Peter's boat as a pulpit whence to throw the net of the
   Gospel over His hearers" (Plummer).

   Luke 5:4

   Had left speaking (epausato lalon). He ceased speaking (aorist middle
   indicative and present active participle, regular Greek idiom).

   Put out into the deep (epanagage eis to bathos). The same double
   compound verb as in verse 3, only here second aorist active imperative
   second person singular.

   Let down (chalasate). Peter was master of the craft and so he was
   addressed first. First aorist active imperative second person plural.
   Here the whole crew are addressed. The verb is the regular nautical
   term for lowering cargo or boats (Ac 27:17,30 ). But it was used for
   lowering anything from a higher place (Mr 2:4; Ac 9:25; 2Co 11:33 ).
   For a catch (eis agran). This purpose was the startling thing that
   stirred up Simon.

   Luke 5:5

   Master (epistata). Used only by Luke in the N.T. and always in
   addresses to Christ (8:24,45; 9:33,49; 17:13 ). Common in the older
   writers for superintendent or overseer (one standing over another).
   This word recognizes Christ's authority.

   We toiled (kopiasantes). This verb is from kopos (work, toil) and
   occurs from Aristophanes on. It used to be said that the notion of
   weariness in toil appears only in the LXX and the N.T. But Deissmann
   (Light from the Ancient East, pp. 312f.) cites examples from
   inscriptions on tombstones quite in harmony with the use in the N.T.
   Peter's protest calls attention also to the whole night of fruitless
   toil.

   But at thy word (ep de to remat sou). On the base of ep. Acquiescence
   to show his obedience to Christ as "Master," but with no confidence
   whatsoever in the wisdom of this particular command. Besides, fishing
   in this lake was Peter's business and he really claimed superior
   knowledge on this occasion to that of Jesus.

   Luke 5:6

   They inclosed (sunekleisan). Effective aorist active indicative with
   perfective compound sun.

   They shut together. Were breaking (dieresseto). Imperfect passive
   singular (diktua being neuter plural). This is the late form of the old
   verb diaregnum. The nets were actually tearing in two (dia-) and so
   they would lose all the fish.

   Luke 5:7

   They beckoned (kateneusan). Possibly they were too far away for a call
   to be understood. Simon alone had been ordered to put out into the
   deep. So they used signs.

   Unto their partners (tois metechois). This word metochos, from metecho,
   to have with, means participation with one in common blessings (Heb
   3:1,14; 6:4; 12:8 ). While koinonos (verse 10 here of James and John
   also) has the notion of personal fellowship, partnership. Both terms
   are here employed of the two pairs of brothers who have a business
   company under Simon's lead.

   Help them (sullabestha). Second aorist middle infinitive. Take hold
   together with and so to help. Paul uses it in Php 4:3 . It is an old
   word that was sometimes employed for seizing a prisoner (Lu 22:54 ) and
   for conception (con-capio) by a woman (Lu 1:24 ).

   So that they began to sink (oste buthizestha auta). Consecutive use of
   oste and the infinitive (present tense, inchoative use, beginning to
   sink). An old verb from buthos. In the N.T. only here and 1Ti 6:9 .

   Luke 5:8

   Fell down at Jesus' knees (prosepesen tois gonasin Iesou). Just like
   Peter, from extreme self-confidence and pride (verse 5) to abject
   humilation. But his impulse here was right and sincere. His confession
   was true. He was a sinful man.

   Luke 5:9

   For he was amazed (thambos gar perieschen). Literally,

   For a wonder held him round . Aorist active indicative. It held Peter
   fast and all the rest.

   Luke 5:10

   Thou shalt catch men (ese zogron). Periphrastic future indicative,
   emphasizing the linear idea. The old verb Zogreo means to catch alive,
   not to kill. So then Peter is to be a catcher of men, not of fish, and
   to catch them alive and for life, not dead and for death. The great
   Pentecost will one day prove that Christ's prophecy will come true.
   Much must happen before that great day. But Jesus foresees the
   possibilities in Simon and he joyfully undertakes the task of making a
   fisher of men out of this poor fisher of fish.

   Luke 5:11

   They left all, and followed him (aphentes panta ekolouthesan). Then and
   there. They had already become his disciples. Now they leave their
   business for active service of Christ. The conduct of this group of
   business men should make other business men to pause and see if Jesus
   is calling them to do likewise.

   Luke 5:12

   Behold (ka idou). Quite a Hebraistic idiom, this use of ka after
   egeneto (almost like ot) with idou (interjection) and no verb.

   Full of leprosy (pleres lepras). Mr 1:40 and Mt 8:2 have simply "a
   leper" which see. Evidently a bad case full of sores and far advanced
   as Luke the physician notes. The law (Le 13:12f. ) curiously treated
   advanced cases as less unclean than the earlier stages.

   Fell on his face (peson ep prosopon). Second aorist active participle
   of pipto, common verb. Mr 1:40 has "kneeling" (gonupeton) and Mt 8:40
   "worshipped" (prosekune). All three attitudes were possible one after
   the other. All three Synoptics quote the identical language of the
   leper and the identical answer of Jesus. His condition of the third
   class turned on the "will" (theleis) of Jesus who at once asserts his
   will (thelo) and cleanses him. All three likewise mention the touch
   (epsato, verse 13) of Christ's hand on the unclean leper and the
   instantaneous cure.

   Luke 5:14

   To tell no man (meden eipein). This is an indirect command after the
   verb "charged" (parengeilen). But Luke changes (constructio variata) to
   the direct quotation, a common idiom in Greek and often in Luke (Ac
   1:4f. ). Here in the direct form he follows Mr 1:43; Mt 8:4 . See
   discussion there about the direction to go to the priest to receive a
   certificate showing his cleansing, like our release from quarantine (Le
   13:39; 14:2-32 ).

   For a testimony unto them (eis marturion autois). The use of autois
   (them) here is "according to sense," as we say, for it has no
   antecedent in the context, just to people in general. But this
   identical phrase with absence of direct reference occurs in Mark and
   Matthew, pretty good proof of the use of one by the other. Both Mt 8:4;
   Lu 5:14 follow Mr 1:44 .

   Luke 5:15

   So much the more (mallon). Mr 1:45 has only "much" (polla, many), but
   Mark tells more about the effect of this disobedience.

   Went abroad (diercheto). Imperfect tense. The fame of Jesus kept going.

   Came together (sunerchonto). Imperfect tense again. The more the report
   spread, the more the crowds came.

   Luke 5:16

   But he withdrew himself in the deserts and prayed (autos de en
   upochoron en tais eremois ka proseuchomenos). Periphrastic imperfects.
   Literally, "But he himself was with drawing in the desert places and
   praying." The more the crowds came as a result of the leper's story,
   the more Jesus turned away from them to the desert regions and prayed
   with the Father. It is a picture of Jesus drawn with vivid power. The
   wild enthusiasm of the crowds was running ahead of their comprehension
   of Christ and his mission and message. Hupochoreo (perhaps with the
   notion of slipping away secretly, upo-) is a very common Greek verb,
   but in the N.T. occurs in Luke alone. Elsewhere in the N.T. anachoreo
   (to go back) appears.

   Luke 5:17

   That (ka). Use of ka = ot (that) like the Hebrew wav, though found in
   Greek also.

   He (autos). Luke sometimes has autos in the nominative as unemphatic
   "he" as here, not "he himself."

   Was teaching (en didaskon). Periphrastic imperfect again like our
   English idiom.

   Were sitting by (esan kathemeno). Periphrastic imperfect again. There
   is no "by" in the Greek.

   Doctors of the law (nomodidaskalo). A compound word formed after
   analogy of ierodidaskalos, but not found outside of the N.T. and
   ecclesiastical writers, one of the very few words apparently N.T. in
   usage. It appears here and Ac 5:34; 1Ti 1:7 . It is not likely that
   Luke and Paul made the word, but they simply used the term already in
   current use to describe teachers and interpreters of the law. Our word
   "doctor" is Latin for "teacher." These "teachers of the law" are called
   elsewhere in the Gospels "scribes" (grammateis) as in Matthew and Mark
   (see on Mt 5:20; 23:34 ) and Lu 5:21; 19:47; 21:1; 22:2 . Luke also
   employs nomikos (one skilled in the law, nomos) as in 10:25. One thinks
   of our LL.D. (Doctors of Civil and Canon Law), for both were combined
   in Jewish law. They were usually Pharisees (mentioned here for the
   first time in Luke) for which see on Mt 3:7,20 . Luke will often speak
   of the Pharisees hereafter. Not all the "Pharisees" were "teachers of
   the law" so that both terms often occur together as in verse 21 where
   Luke has separate articles (o grammateis ka o Pharisaio),
   distinguishing between them, though one article may occur as in Mt 5:20
   or no article as here in verse 17. Luke alone mentions the presence
   here of these Pharisees and doctors of the law "which were come" (o
   esan eleluthotes, periphrastic past perfect active,

   had come ).

   Out of every village of Galilee and Judea and Jerusalem (ek pases komes
   tes Galilaias ka Ioudaias ka Ierousalem). Edersheim (Jewish Social
   Life) observes that the Jews distinguished Jerusalem as a separate
   district in Judea. Plummer considers it hyperbole in Luke to use "every
   village." But one must recall that Jesus had already made one tour of
   Galilee which stirred the Pharisees and rabbis to active opposition.
   Judea had already been aroused and Jerusalem was the headquarters of
   the definite campaign now organized against Jesus. One must bear in
   mind that Joh 4:1-4 shows that Jesus had already left Jerusalem and
   Judea because of the jealousy of the Pharisees. They are here on
   purpose to find fault and to make charges against Jesus. One must not
   forget that there were many kinds of Pharisees and that not all of them
   were as bad as these legalistic and punctilious hypocrites who deserved
   the indictment and exposure of Christ in Mt 23 . Paul himself is a
   specimen of the finer type of Pharisee which, however, developed into
   the persecuting fanatic till Jesus changed his whole life.

   The power of the Lord was with him to heal (dunamis Kuriou en eis to
   iastha auton). So the best texts. It is neat Greek, but awkward
   English: "Then was the power of the Lord for the healing as to him
   (Jesus)." Here Kuriou refers to Jehovah.

   Dunamis (dynamite) is one of the common words for "miracles"
   (dunameis). What Luke means is that Jesus had the power of the Lord God
   to heal with. He does not mean that this power was intermittent. He
   simply calls attention to its presence with Jesus on this occasion.

   Luke 5:18

   That was palsied (os en paralelumenos). Periphrastic past perfect
   passive where Mr 2:3; Mt 9:2 have paralutikon (our paralytic). Luke's
   phrase is the technical medical term (Hippocrates, Galen, etc.) rather
   than Mark's vernacular word (Ramsay, Luke the Physician, pp. 57f.).

   They sought (ezetoun). Conative imperfect.

   Luke 5:19

   By what way they might bring him in (poias eis enenkosin auton).
   Deliberative subjunctive of the direct question retained in the
   indirect.

   The housetop (to doma). Very old word. The flat roof of Jewish houses
   was usually reached by outside stairway. Cf. Ac 10:9 where Peter went
   for meditation.

   Through the tiles (dia ton keramon). Common and old word for the tile
   roof. Mr 2:4 speaks of digging a hole in this tile roof.

   Let him down (kathekan auton). First aorist (k aorist) effective active
   of kathiem, common verb. Mr 2:4 has historical present chalos, the verb
   used by Jesus to Peter and in Peter's reply (Lu 5:4f. ).

   With his couch (sun to klinidio). Also in verse 24. Diminutive of kline
   (verse 18) occurring in Plutarch and Koine writers. Mr 2:4 has
   krabatton (pallet). It doubtless was a pallet on which the paralytic
   lay.

   Into the midst before Jesus (eis to meson emprosthen tou Iesou). The
   four friends had succeeded, probably each holding a rope to a corner of
   the pallet. It was a moment of triumph over difficulties and surprise
   to all in the house (Peter's apparently, Mr 2:1 ).

   Luke 5:20

   Their faith (ten pistin auton). In all three Gospels.

   Man (anthrope). Mark and Matthew have "child" or "Son" (teknon). Are
   forgiven (apheonta). This Doric form of the perfect passive indicative
   is for the Attic apheinta. It appears also in Lu 5:23; 7:47,48; Joh
   20:23; 1Jo 2:12 . Mr 2:6; Mt 9:2 have the present passive aphienta.
   Possibly this man's malady was due to his sin as is sometimes true (Joh
   5:14 ). The man had faith along with that of the four, but he was still
   a paralytic when Jesus forgave his sins.

   Luke 5:21

   But God alone (e me monos o theos). Mark has eis (one) instead of monos
   (alone).

   Luke 5:22

   Perceiving (epignous). Same form (second aorist active participle of
   epiginosko, common verb for knowing fully) in Mr 2:8 .

   Reason ye (dialogizesthe) as in Mr 2:8 . Mt 9:4 has enthumeisthe.

   Luke 5:24

   He saith unto him that was palsied (eipen to paralelumeno). This same
   parenthesis right in the midst of the words of Jesus is in Mr 2:11; Mt
   9:6 , conclusive proof of interrelation between these documents. The
   words of Jesus are quoted practically alike in all three Gospels, the
   same purpose also ina eidete (second perfect active subjunctive).

   Luke 5:25

   Whereon he lay (eph' o katekeito). Imperfect, upon which he had been
   lying down. Luke uses this phrase instead of repeating klinidion (verse
   24).

   Glorifying God (doxazon ton theon). As one can well imagine.

   Luke 5:26

   Amazement (ekstasis). Something out of its place, as the mind. Here the
   people were almost beside themselves as we say with the same idiom. See
   on Mr 5:42 . So they kept glorifying God (imperfect tense, edoxazon)
   and at the same time "were filled with fear" (eplesthesan phobou,
   aorist passive).

   Strange things (paradoxa). Our very word paradox, contrary to (para)
   received opinion (doxa). Plato, Xenophon, and Polybius use it. Here
   alone in the N.T.

   Luke 5:27

   A publican named Levi (telonen onomat Leuein). Mr 2:13 has also "The
   son of Alphaeus" while Mt 9:9 calls him "Matthew." He had, of course,
   both names. All three use the same words (ep to telonion) for the place
   of toll. See discussion of

   publican (telones) on Mt 9:9 . All three Gospels give the command of
   Jesus,

   Follow me (akolouthe).

   Luke 5:28

   He forsook all (katalipon panta). This detail in Luke alone. He left
   his profitable business for the service of Christ.

   Followed him (ekolouthe auto). Imperfect active, perhaps inchoative. He
   began at once to follow him and he kept it up. Both Mr 2:14; Mt 9:9
   have the aorist (ekolouthesen), perhaps ingressive.

   Luke 5:29

   A great feast (dochen megalen). Here and in Lu 14:13 only in the N.T.
   The word doche, from dechoma, means reception. Occurs in Plutarch and
   LXX. Levi made Jesus a big reception.

   Publicans and others (telonon ka allon). Luke declines here to use
   "sinners" like Mr 2:15 and Mt 9:10 though he does so in verse 30 and in
   15:1. None but social outcasts would eat with publicans at such a feast
   or barbecue, for it was a very large affair.

   Were sitting at meat with them (esan met' auton katakeimeno).
   Literally, were reclining with them (Jesus and the disciples). It was a
   motley crew that Levi had brought together, but he showed courage as
   well as loyalty to Jesus.

   Luke 5:30

   The Pharisees and their scribes (o Pharisaio ka o grammateis auton).
   Note article with each substantive and the order, not "scribes and
   Pharisees," but "the Pharisees and the scribes of them" (the
   Pharisees). Some manuscripts omit "their," but Mr 2:16 (the scribes of
   the Pharisees) shows that it is correct here. Some of the scribes were
   Sadducees. It is only the Pharisees who find fault here.

   Murmured (egonguzon). Imperfect active. Picturesque onomatopoetic word
   that sounds like its meaning. A late word used of the cooing of doves.
   It is like the buzzing of bees, like tonthorruzo of literary Greek.
   They were not invited to this feast and would not have come if they had
   been. But, not being invited, they hang on the outside and criticize
   the disciples of Jesus for being there. The crowd was so large that the
   feast may have been served out in the open court at Levi's house, a
   sort of reclining garden party.

   The publicans and sinners (ton telonon ka amartolon). Here Luke is
   quoting the criticism of the critics. Note one article making one group
   of all of them.

   Luke 5:31

   They that are whole (o ugiainontes). Old Greek word for good health
   from ugies, sound in body. So also in Lu 7:10; 15:27; 3Jo 1:2 . This is
   the usual word for good health used by Greek medical writers. Mr 2:17;
   Mt 9:12 have o ischuontes (those who have strength).

   Luke 5:32

   To repentance (eis metanoian). Alone in Luke not genuine in Mr 2:17; Mt
   9:12 . Only sinners would need a call to repentance, a change of mind
   and life. For the moment Jesus accepts the Pharisaic division between
   "righteous" and "sinners" to score them and to answer their criticism.
   At the other times he will show that they only pretend to be
   "righteous" and are "hypocrites" in reality. But Jesus has here blazed
   the path for all soul-winners. The self-satisfied are the hard ones to
   win and they often resent efforts to win them to Christ.

   Luke 5:33

   Often (pukna). Only in Luke. Common word for thick, compact, often.

   And make supplications (ka deeseis poiounta). Only in Luke.

   But thine (o de so). Sharp contrast between the conduct of the
   disciples of Jesus and those of John and the Pharisees who here appear
   together as critics of Christ and his disciples (Mr 2:18; Mt 9:14 ),
   though Luke does not bring that out sharply. It is probable that Levi
   had his reception for Jesus on one of the Jewish fast days and, if so,
   this would give special edge to their criticism.

   Luke 5:34

   Can ye (me dunasthe). So Luke, adding

   make , poiesa, where Mark and Matthew have me dunanta. All three have
   me and expect the answer no.

   Luke 5:35

   Then in those days (tote en ekeinais tais emerais). Here Mr 2:20 has
   "then in that day," and Mt 9:15 only "then."

   Luke 5:36

   Also a parable (ka parabolen). There are three parables here in the
   answer of Jesus (the bridegroom, the patch on the garment, the
   wineskin). They are not called parables save here, but they are
   parables and Luke's language means that.

   Rendeth (schisas). This in Luke alone. Common verb. Used of splitting
   rocks (Mt 27:51 ). Our word schism comes from it.

   Putteth it (epiballe). So Mt 9:16 when Mr 2:21 has epirapte (sews on).
   The word for "piece" or "patch" (epiblema) in all the three Gospels is
   from the verb epiballo, to clap on, and is in Plutarch, Arrian, LXX,
   though the verb is as old as Homer. See on Matthew and Mark for
   distinction between kainos (fresh), neos (new), and palaios (old).

   He will rend the new (ka to kainon schise). Future active indicative.
   So the best MSS.

   Will not agree (ou sumphonese). Future active indicative. So the best
   manuscripts again.

   With the old (to palaio). Associative instrumental case. Instead of
   this phrase in Luke, Mr 2:21; Mt 9:16 have "a worse rent" (cheiron
   schisma).

   Luke 5:38

   Must be put (bleteon). This verbal adjective in -teos rather than -tos
   appears here alone in the N.T. though it is common enough in Attic
   Greek. It is a survival of the literary style. This is the impersonal
   use and is transitive in sense here and governs the accusative "new
   wine" (oinon neon), though the agent is not expressed (Robertson,
   Grammar, p. 1097).

   Luke 5:39

   The old is good (Ho palaios chrestos estin). So the best MSS. rather
   that chrestoteros, comparative (better). Westcott and Hort wrongly
   bracket the whole verse, though occurring in Aleph, B C L and most of
   the old documents. It is absent in D and some of the old Latin MSS. It
   is the philosophy of the obscurantist, that is here pictured by Christ.
   "The prejudiced person will not even try the new, or admit that it has
   any merits. He knows that the old is pleasant, and suits him; and that
   is enough; he is not going to change" (Plummer). This is Christ's
   picture of the reactionary Pharisees.
     __________________________________________________________________

Luke 6

   Luke 6:1

   On a sabbath (en sabbato). This is the second sabbath on which Jesus is
   noted by Luke. The first was Lu 4:31-41 . There was another in Joh
   5:1-47 . There is Western and Syrian (Byzantine) evidence for a very
   curious reading here which calls this sabbath "secondfirst"
   (deuteroproto). It is undoubtedly spurious, though Westcott and Hort
   print it in the margin. A possible explanation is that a scribe wrote
   "first" (proto) on the margin because of the sabbath miracle in Lu
   6:6-11 . Then another scribe recalled Lu 4:31 where a sabbath is
   mentioned and wrote "second" (deutero) also on the margin. Finally a
   third scribe combined the two in the word deuteroproto that is not
   found elsewhere. If it were genuine, we should not know what it means.

   Plucked (etillon). Imperfect active. They were plucking as they went on
   through (diaporeuestha). Whether wheat or barley, we do not know, not
   our "corn" (maize).

   Did eat (esthion). Imperfect again. See on Mt 12:1f.; Mr 2:23f. for the
   separate acts in supposed violence of the sabbath laws.

   Rubbing them in their hands (psochontes tais chersin). Only in Luke and
   only here in the N.T. This was one of the chief offences. "According to
   Rabbinical notions, it was reaping, threshing, winnowing, and preparing
   food all at once" (Plummer). These Pharisees were straining out gnats
   and swallowing camels! This verb psocho is a late one for psao, to rub.

   Luke 6:3

   Not even this (oude touto). This small point only in Luke.

   What (o). Literally,

   which . Mr 2:25; Mt 12:3 have t (what).

   Luke 6:4

   Did take (labon). Second aorist active participle of lambano. Not in
   Mark and Matthew. See Mt 12:1-8; Mr 2:23-28 for discussion of details
   about the shewbread and the five arguments in defence of his conduct on
   the sabbath (example of David, work of the priests on the sabbath,
   prophecy of Ho 6:6 , purpose of the sabbath for man, the Son of Man
   lord of the sabbath). It was an overwhelming and crushing reply to
   these pettifogging ceremonialists to which they could not reply, but
   which increased their anger. Codex D transfers verse 5 to after verse
   10 and puts here the following: "On the same day beholding one working
   on the sabbath he said to him: Man, if you know what you are doing,
   happy are you; but if you do not know, cursed are you and a
   transgressor of the law."

   Luke 6:6

   On another sabbath (en etero sabbato). This was a second (eteron, as it
   often means), but not necessarily the next, sabbath. This incident is
   given by all three synoptics (Mr 3:1-6; Mt 12:9-14; Lu 6:6-11 ). See
   Matt. and Mark for details. Only Luke notes that it was on a sabbath.
   Was this because Luke as a physician had to meet this problem in his
   own practise?

   Right hand (e dexia). This alone in Luke, the physician's eye for
   particulars.

   Luke 6:7

   The scribes and the Pharisees (o grammateis ka o Pharisaio). Only Luke
   here though Pharisees named in Mt 12:14 and Pharisees and Herodians in
   Mr 3:6 .

   Watched him (pareterounto auton). Imperfect middle, were watching for
   themselves on the side (para). Mr 3:2 has the imperfect active
   pareteroun. Common verb, but the proposition para gave an extra touch,
   watching either assiduously like the physician at the bedside or
   insidiously with evil intent as here.

   Would heal (therapeuse). But the present active indicative (therapeue)
   may be the correct text here. So Westcott and Hort.

   That they might find out how to accuse him (ina eurosin kategorein
   autou). Second aorist active subjunctive of eurisko and the infinitive
   with it means to find out how to do a thing. They were determined to
   make a case against Jesus. They felt sure that their presence would
   prevent any spurious work on the part of Jesus.

   Luke 6:8

   But he knew their thoughts (autos de eide tous dialogismous auton). In
   Luke alone. Imperfect in sense, second past perfect in form eide from
   oida. Jesus, in contrast to these spies (Plummer), read their
   intellectual processes like an open book.

   His hand withered (xeran ten cheira). Predicate position of the
   adjective. So in Mr 3:3 .

   Stand forth (steth). Luke alone has this verb, second aorist active
   imperative. Mr 3:3 has

   Arise into the midst (egeire eis to meson). Luke has

   Arise and step forth into the midst (egeire ka steth eis to meson).
   Christ worked right out in the open where all could see. It was a
   moment of excitement when the man stepped forth (este) there before
   them all.

   Luke 6:9

   I ask you (eperoto umas). They had questions in their hearts about
   Jesus. He now asks in addition (ep') an open question that brings the
   whole issue into the open.

   A life (psuchen). So the Revised Version. The rabbis had a rule:
   Periculum vitae pellit sabbatum. But it had to be a Jew whose life was
   in peril on the sabbath. The words of Jesus cut to the quick.

   Or to destroy it (e apolesa). On this very day these Pharisees were
   plotting to destroy Jesus (verse 7).

   Luke 6:10

   He looked round about on them all (periblepsamenos). First aorist
   middle participle as in Mr 3:5 , the middle voice giving a personal
   touch to it all. Mark adds "with anger" which Luke here does not put
   in. All three Gospels have the identical command:

   Stretch forth thy hand (exteinon ten cheira sou). First aorist active
   imperative.

   Stretch out , clean out, full length. All three Gospels also have the
   first aorist passive indicative apekatestathe with the double augment
   of the double compound verb apokathistem. As in Greek writers, so here
   the double compound means complete restoration to the former state.

   Luke 6:11

   They were filled with madness (eplesthesan anoias) First aorist passive
   (effective) with genitive: In 5:26 we saw the people filled with fear.
   Here is rage that is kin to insanity, for anoias is lack of sense (a
   privative and nous, mind). An old word, but only here and 2Ti 3:9 in
   the N.T.

   Communed (dielaloun), imperfect active, picturing their excited
   counsellings with one another. Mr 3:6 notes that they bolted out of the
   synagogue and outside plotted even with the Herodians how to destroy
   Jesus, strange co-conspirators these against the common enemy.

   What they might do to Jesus (t an poiesaien Iesou). Luke puts it in a
   less damaging way than Mr 3:6; Mt 12:14 . This aorist optative with an
   is the deliberative question like that in Ac 17:18 retained in the
   indirect form here. Perhaps Luke means, not that they were undecided
   about killing Jesus, but only as to the best way of doing it. Already
   nearly two years before the end we see the set determination to destroy
   Jesus. We see it here in Galilee. We have already seen it at the feast
   in Jerusalem (Joh 5:18 ) where "the Jews sought the more to kill him."
   John and the Synoptics are in perfect agreement as to the Pharisaic
   attitude toward Jesus.

   Luke 6:12

   He went out into the mountains to pray (exelthein auton eis to oros
   proseuxastha). Note ex- where Mr 3:13 has

   goeth up (anabaine). Luke alone has "to pray" as he so often notes the
   habit of prayer in Jesus.

   He continued all night (en dianuktereuon). Periphrastic imperfect
   active. Here alone in the N.T., but common in the LXX and in late Greek
   writers. Medical writers used it of whole night vigils.

   In prayer to God (en te proseuche tou theou). Objective genitive tou
   theou. This phrase occurs nowhere else. Proseuche does not mean "place
   of prayer" or synagogue as in Ac 16:13 , but the actual prayer of Jesus
   to the Father all night long. He needed the Father's guidance now in
   the choice of the Apostles in the morning.

   Luke 6:13

   When it was day (ote egeneto emera). When day came, after the long
   night of prayer.

   He chose from them twelve (eklexamenos ap' auton dodeka). The same root
   (leg) was used for picking out, selecting and then for saying. There
   was a large group of "disciples" or "learners" whom he "called" to him
   (prosephonesen), and from among whom he chose (of himself, and for
   himself, indirect middle voice (eklexamenos). It was a crisis in the
   work of Christ. Jesus assumed full responsibility even for the choice
   of Judas who was not forced upon Jesus by the rest of the Twelve. "You
   did not choose me, but I chose you," (Joh 15:16 ) where Jesus uses
   exelexasthe and exelexamen as here by Luke.

   Whom also he named apostles (ous ka apostolous onomasen). So then Jesus
   gave the twelve chosen disciples this appellation. Aleph and B have
   these same words in Mr 3:14 besides the support of a few of the best
   cursives, the Bohairic Coptic Version and the Greek margin of the
   Harclean Syriac. Westcott and Hort print them in their text in Mr 3:14
   , but it remains doubtful whether they were not brought into Mark from
   Lu 6:13 where they are undoubtedly genuine. See Mt 10:2 where the
   connection with sending them out by twos in the third tour of Galilee.
   The word is derived from apostello, to send (Latin, mitto) and apostle
   is missionary, one sent. Jesus applies the term to himself (apesteilas,
   Joh 17:3 ) as does Heb 3:1 . The word is applied to others, like
   Barnabas, besides these twelve including the Apostle Paul who is on a
   par with them in rank and authority, and even to mere messengers of the
   churches (2Co 8:23 ). But these twelve apostles stand apart from all
   others in that they were all chosen at once by Jesus himself "that they
   might be with him" (Mr 3:14 ), to be trained by Jesus himself and to
   interpret him and his message to the world. In the nature of the case
   they could have no successors as they had to be personal witnesses to
   the life and resurrection of Jesus (Ac 1:22 ). The selection of
   Matthias to succeed Judas cannot be called a mistake, but it
   automatically ceased. For discussion of the names and groups in the
   list see discussion on Mt 10:1-4; Mr 3:14-19 .

   Luke 6:16

   Which was the traitor (os egeneto prodotes). Who became traitor, more
   exactly, egeneto, not en. He gave no signs of treachery when chosen.

   Luke 6:17

   He came down with them (katabas met' auton). Second aorist active
   participle of katabaino, common verb. This was the night of prayer up
   in the mountain (Mr 31:3; Lu 6:12 ) and the choice of the Twelve next
   morning. The going up into the mountain of Mt 5:1 may simply be a
   summary statement with no mention of what Luke has explained or may be
   a reference to the elevation, where he "sat down" (Mt 5:1 ), above the
   plain or "level place" (ep topou pedinou) on the mountain side where
   Jesus "stood" or "stopped" (este). It may be a level place towards the
   foot of the mountain. He stopped his descent at this level place and
   then found a slight elevation on the mountain side and began to speak.
   There is not the slightest reason for making Matthew locate this sermon
   on the mountain and Luke in the valley as if the places, audiences, and
   topics were different. For the unity of the sermon see discussion on Mt
   5:1f . The reports in Matthew and Luke begin alike, cover the same
   general ground and end alike. The report in Matthew is longer chiefly
   because in Chapter 5, he gives the argument showing the contrast
   between Christ's conception of righteousness and that of the Jewish
   rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at
   other times as in Luke 12, but it is quite gratuitous to argue that
   Matthew and Luke have made up this sermon out of isolated sayings of
   Christ at various times. Both Matthew and Luke give too much that is
   local of place and audience for that idea. Mt 5:1 speaks of "the
   multitudes" and "his disciples." Lu 6:17 notes "a great multitude of
   his disciples, and a great number of the people from all Judea and
   Jerusalem, and the sea coast of Tyre and Sidon." They agree in the
   presence of disciples and crowds besides the disciples from whom the
   twelve apostles were chosen. It is important to note how already people
   were coming from "the sea coast of Tyre and Sidon" "to hear him and to
   be healed (iathena, first aorist passive of iaoma) of their diseases."

   Luke 6:18

   With unclean spirits (apo pneumaton akatharton) . In an amphibolous
   position for it can be construed with "troubled," (present passive
   participle enochloumeno) or with "were healed" (imperfect passive,
   etherapeuonto). The healings were repeated as often as they came. Note
   here both verbs, iaoma and therapeuo, used of the miraculous cures of
   Jesus. Therapeuo is the verb more commonly employed of regular
   professional cures, but no such distinction is made here.

   Luke 6:19

   Sought to touch him (ezetoun aptestha autou). Imperfect active. One can
   see the surging, eager crowd pressing up to Jesus. Probably some of
   them felt that there was a sort of virtue or magic in touching his
   garments like the poor woman in Lu 8:43f . (Mr 5:23; Mt 9:21 ).

   For power came forth from him (ot dunamis par' autou exercheto).
   Imperfect middle,

   power was coming out from him . This is the reason for the continual
   approach to Jesus.

   And healed them all (ka iato pantas). Imperfect middle again. Was
   healing all, kept on healing all. The preacher today who is not a
   vehicle of power from Christ to men may well question why that is true.
   Undoubtedly the failure to get a blessing is one reason why many people
   stop going to church. One may turn to Paul's tremendous words in Php
   4:13 : "I have strength for all things in him who keeps on pouring
   power into me" (panta ischuo en to endunamount me). It was at a time of
   surpassing dynamic spiritual energy when Jesus delivered this greatest
   of all sermons so far as they are reported to us. The very air was
   electric with spiritual power. There are such times as all preachers
   know.

   Luke 6:20

   And he lifted up his eyes (ka autos eparas tous opthalmous autou).
   First aorist active participle from epairo. Note also Luke's favourite
   use of ka autos in beginning a paragraph. Vivid detail alone in Luke.
   Jesus looked the vast audience full in the face. Mt 5:2 mentions that
   "he opened his mouth and taught them" (began to teach them, inchoative
   imperfect, edidasken). He spoke out so that the great crowd could hear.
   Some preachers do not open their mouths and do not look up at the
   people, but down at the manuscript and drawl along while the people
   lose interest and even go to sleep or slip out.

   Ye poor (o ptocho).

   The poor , but "yours" (umetera) justifies the translation "ye." Luke's
   report is direct address in all the four beatitudes and four woes given
   by him. It is useless to speculate why Luke gives only four of the
   eight beatitudes in Matthew or why Matthew does not give the four woes
   in Luke. One can only say that neither professes to give a complete
   report of the sermon. There is no evidence to show that either saw the
   report of the other. They may have used a common source like Q (the
   Logia of Jesus) or they may have had separate sources. Luke's first
   beatitude corresponds with Matthew's first, but he does not have "in
   spirit" after "poor." Does Luke represent Jesus as saying that poverty
   itself is a blessing? It can be made so. Or does Luke represent Jesus
   as meaning what is in Matthew, poverty of spirit?

   The kingdom of God (e basileia tou theou). Mt 5:3 has "the kingdom of
   heaven" which occurs alone in Matthew though he also has the one here
   in Luke with no practical difference. The rabbis usually said "the
   kingdom of heaven." They used it of the political Messianic kingdom
   when Judaism of the Pharisaic sort would triumph over the world. The
   idea of Jesus is in the sharpest contrast to that conception here and
   always. See on Mt 3:2 for discussion of the meaning of the word
   "kingdom." It is the favourite word of Jesus for the rule of God in the
   heart here and now. It is both present and future and will reach a
   glorious consummation. Some of the sayings of Christ have apocalyptic
   and eschatological figures, but the heart of the matter is here in the
   spiritual reality of the reign of God in the hearts of those who serve
   him. The kingdom parables expand and enlarge upon various phases of
   this inward life and growth.

   Luke 6:21

   Now (nun). Luke adds this adverb here and in the next sentence after
   "weep." This sharpens the contrast between present sufferings and the
   future blessings.

   Filled (chortasthesesthe). Future passive indicative. The same verb in
   Mt 5:6 . Originally it was used for giving fodder (chortos) to animals,
   but here it is spiritual fodder or food except in Lu 15:16; 16:21 .
   Luke here omits "and thirst after righteousness."

   Weep (klaiontes). Audible weeping. Where Mt 5:4 has "mourn"
   (penthountes).

   Shall laugh (gelasete). Here Mt 5:4 has "shall be comforted." Luke's
   words are terse.

   Luke 6:22

   When they shall separate you (otan aphorisosin umas). First aorist
   active subjunctive, from aphorizo, common verb for marking off a
   boundary. So either in good sense or bad sense as here. The reference
   is to excommunication from the congregation as well as from social
   intercourse.

   Cast out your name as evil (exbalosin to onoma umon os poneron). Second
   aorist active subjunctive of ekballo, common verb. The verb is used in
   Aristophanes, Sophocles, and Plato of hissing an actor off the stage.
   The name of Christian or disciple or Nazarene came to be a byword of
   contempt as shown in the Acts. It was even unlawful in the Neronian
   persecution when Christianity was not a religio licita.

   For the Son of man's sake (eneka tou uiou tou anthropou). Jesus
   foretold what will befall those who are loyal to him. The Acts of the
   Apostles is a commentary on this prophecy. This is Christ's common
   designation of himself, never of others save by Stephen (Ac 7:56 ) and
   in the Apocalypse (Re 1:13; 14:14 ). But both Son of God and Son of man
   apply to him (Joh 1:50,52; Mt 26:63f. ). Christ was a real man though
   the Son of God. He is also the representative man and has authority
   over all men.

   Luke 6:23

   Leap for joy (skirtesate). Old verb and in LXX, but only in Luke in the
   N.T. (here and 1:41,44 ). It answers to Matthew's (Mt 5:12 ) "be
   exceeding glad."

   Did (epoioun). Imperfect active, the habit of "their fathers" (peculiar
   to both here). Mt 5:12 has "persecuted." Thus they will receive a
   prophet's reward (Mt 1:41 ).

   Luke 6:24

   But woe unto you that are rich (Plen oua umin tois plousiois). Sharp
   contrast (plen). As a matter of fact the rich Pharisees and Sadducees
   were the chief opposers of Christ as of the early disciples later (Jas
   5:1-6 ).

   Ye have received (apechete). Receipt in full apecho means as the papyri
   show.

   Consolation (paraklesin). From parakaleo, to call to one's side, to
   encourage, to help, to cheer.

   Luke 6:25

   Now (nun). Here twice as in verse 21 in contrast with future
   punishment. The joys and sorrows in these two verses are turned round,
   measure for measure reversed. The Rich Man and Lazarus (Lu 16:19-31 )
   illustrate these contrasts in the present and the future.

   Luke 6:26

   In the same manner did their fathers (ta auta epoioun o pateres auton).
   Literally, their fathers did the same things to the false prophets.
   That is they spoke well (kalos), finely of false prophets. Praise is
   sweet to the preacher but all sorts of preachers get it.

   Of you (umas). Accusative case after words of speaking according to
   regular Greek idiom, to speak one fair, to speak well of one.

   Luke 6:27

   But I say unto you that hear (Alla umin lego tois akouousin). There is
   a contrast in this use of alla like that in Mt 5:44 . This is the only
   one of the many examples given by Mt 5 of the sharp antithesis between
   what the rabbis taught and what Jesus said. Perhaps that contrast is
   referred to by Luke. If necessary, alla could be coordinating or
   paratactic conjunction as in 2Co 7:11 rather than adversative as
   apparently here. See Mt 5:43f. Love of enemies is in the O.T., but
   Jesus ennobles the word, agapao, and uses it of love for one's enemies.

   Luke 6:28

   That despitefully use you (ton epereazonton umas). This old verb occurs
   here only in the N.T. and in 1Pe 3:16 , not being genuine in Mt 5:44 .

   Luke 6:29

   On the cheek (ep ten siagona). Mt 5:39 has "right." Old word meaning
   jaw or jawbone, but in the N.T. only here and Mt 5:39 , which see for
   discussion. It seems an act of violence rather than contempt. Sticklers
   for extreme literalism find trouble with the conduct of Jesus in Joh
   18:22f. where Jesus, on receiving a slap in the face, protested against
   it.

   Thy cloke (to imation),

   thy coat (ton chitona). Here the upper and more valuable garment
   (imation) is first taken, the under and less valuable chiton last. In
   Mt 5:40 the process (apparently a legal one) is reversed.

   Withhold not (me koluseis). Aorist subjunctive in prohibition against
   committing an act. Do not hinder him in his robbing. It is usually
   useless anyhow with modern armed bandits.

   Luke 6:30

   Ask them not again (me apaite). Here the present active imperative in a
   prohibition, do not have the habit of asking back. This common verb
   only here in the N.T., for aitousin is the correct text in Lu 12:20 .
   The literary flavour of Luke's Koine style is seen in his frequent use
   of words common in the literary Greek, but appearing nowhere else in
   the N.T.

   Luke 6:31

   As ye would (kathos thelete). In Mt 7:12 the Golden Rule begins: Panta
   osa ean thelete. Luke has "likewise" (omoios) where Matthew has outos.
   See on Matthew for discussion of the saying.

   Luke 6:32

   What thank have ye? (poia umin charis estin;). What grace or gratitude
   is there to you? Mt 5:46 has misthon (reward).

   Luke 6:33

   Do good (agathopoiete). Third-class condition, ean and present
   subjunctive. This verb not in old Greek, but in LXX.

   Even sinners (ka o amartolo). Even the sinners, the article
   distinguishing the class. Mt 5:46 has "even the publicans" and 5:47
   "even the Gentiles." That completes the list of the outcasts for
   "sinners" includes "harlots" and all the rest.

   Luke 6:34

   If ye lend (ean danisete). Third-class condition, first aorist active
   subjunctive from danizo (old form daneizo) to lend for interest in a
   business transaction (here in active to lend and Mt 5:42 middle to
   borrow and nowhere else in N.T.), whereas kichrem (only Lu 11:5 in
   N.T.) means to loan as a friendly act.

   To receive again as much (ina apolabosin ta isa). Second aorist active
   subjunctive of apolambano, old verb, to get back in full like apecho in
   6:24. Literally here, "that they may get back the equal" (principal and
   interest, apparently). It could mean "equivalent services." No parallel
   in Matthew.

   Luke 6:35

   But (plen). Plain adversative like plen in verse 24. Never despairing
   (meden apelpizontes). Meden is read by A B L Bohairic and is the
   reading of Westcott and Hort. The reading medena is translated
   "despairing of no man." The Authorized Version has it "hoping for
   nothing again," a meaning for apelpizo with no parallel elsewhere.
   Field (Otium Nor. iii. 40) insists that all the same the context
   demands this meaning because of apelpizein in verse 34, but the correct
   reading there is elpizein, not apelpizein. Here Field's argument falls
   to the ground. The word occurs in Polybius, Diodorus, LXX with the
   sense of despairing and that is the meaning here. D and Old Latin
   documents have nihil desperantes, but the Vulgate has nihil inde
   sperantes (hoping for nothing thence) and this false rendering has
   wrought great havoc in Europe. "On the strength of it Popes and
   councils have repeatedly condemned the taking of any interest whatever
   for loans. As loans could not be had without interest, and Christians
   were forbidden to take it, money lending passed into the hands of the
   Jews, and added greatly to the unnatural detestation in which Jews were
   held" (Plummer). By "never despairing" or "giving up nothing in
   despair" Jesus means that we are not to despair about getting the money
   back. We are to help the apparently hopeless cases. Medical writers use
   the word for desperate or hopeless cases.

   Sons of the Most High (uo Hupsistou). In 1:32 Jesus is called "Son of
   the Highest" and here all real children or sons of God (Lu 20:36 ) are
   so termed. See also 1:35,76 for the use of "the Highest" of God. He
   means the same thing that we see in Mt 5:45,48 by "your Father."

   Toward the unthankful and evil (ep tous acharistous ka ponerous). God
   the Father is kind towards the unkind and wicked. Note the one article
   with both adjectives.

   Luke 6:36

   Even as your Father (kathos o pater umon). In Mt 5:48 we have os o
   pater umon. In both the perfection of the Father is placed as the goal
   before his children. In neither case is it said that they have reached
   it.

   Luke 6:37

   And judge not (ka me krinete). Me and the present active imperative,
   forbidding the habit of criticism. The common verb krino, to separate,
   we have in our English words critic, criticism, criticize,
   discriminate. Jesus does not mean that we are not to form opinions, but
   not to form them rashly, unfairly, like our prejudice.

   Ye shall not be judged (ou me krithete). First aorist passive
   subjunctive with double negative ou me, strong negative.

   Condemn not (me katadikazete). To give judgment (dike, dixazo) against
   (kata) one. Me and present imperative. Either cease doing or do not
   have the habit of doing it. Old verb.

   Ye shall not be condemned (ou me katadikasthete). First aorist passive
   indicative again with the double negative. Censoriousness is a bad
   habit.

   Release (apoluete). Positive command the opposite of the censoriousness
   condemned.

   Luke 6:38

   Pressed down (pepiesmenon). Perfect passive participle from piezo, old
   verb, but here alone in the N.T., though the Doric form piazo, to
   seize, occurs several times (Joh 7:30,32,44 ).

   Shaken together (sesaleumenon). Perfect passive participle again from
   common verb saleuo.

   Running over (uperekchunnomenon). Present middle participle of this
   double compound verb not found elsewhere save in A Q in Joe 2:24 .
   Chuno is a late form of cheo. There is asyndeton here, no conjunction
   connecting these participles. The present here is in contrast to the
   two preceding perfects. The participles form an epexegesis or
   explanation of the "good measure" (metron kalon). Into your bosom (eis
   ton kolpon umon). The fold of the wide upper garment bound by the
   girdle made a pocket in common use (Ex 4:6; Pr 6:27; Ps 79:12; Isa
   65:6f.; Jer 32:18 ). So Isa 65:7 :

   I will measure their former work unto their bosom. Shall be measured to
   you again (antimetretheseta). Future passive indicative of the verb
   here only in the N.T. save late MSS. in Mt 7:2 . Even here some MSS.
   have metretheseta. The ant has the common meaning of in turn or back,
   measured back to you in requital.

   Luke 6:39

   Also a parable (ka parabolen). Plummer thinks that the second half of
   the sermon begins here as indicated by Luke's insertion of "And he
   spake (eipen de) at this point. Luke has the word parable some fifteen
   times both for crisp proverbs and for the longer narrative comparisons.
   This is the only use of the term parable concerning the metaphors in
   the Sermon on the Mount. But in both Matthew and Luke's report of the
   discourse there are some sixteen possible applications of the word. Two
   come right together: The blind leading the blind, the mote and the
   beam. Matthew gives the parabolic proverb of the blind leading the
   blind later (Mt 15:14 ). Jesus repeated these sayings on various
   occasions as every teacher does his characteristic ideas. So Luke 6:40;
   Mt 10:24 , Lu 6:45; Mt 12:34f. Can (Met dunata). The use of met in the
   question shows that a negative answer is expected.

   Guide (odegein). Common verb from odegos (guide) and this from odos
   (way) and egeoma, to lead or guide.

   Shall they not both fall? (ouch amphotero empesountai;). Ouch, a
   sharpened negative from ouk, in a question expecting the answer Yes.
   Future middle indicative of the common verb empipto.

   Into a pit (eis bothunon). Late word for older bothros.

   Luke 6:40

   The disciple is not above his master (ouk estin mathetes uper ton
   didaskalon). Literally, a learner (or pupil) is not above the teacher.
   Precisely so in Mt 10:24 where "slave" is added with "lord." But here
   Luke adds: "But everyone when he is perfected shall be as his master"
   (katertismenos de pas esta os o didaskalos autou). The state of
   completion, perfect passive participle, is noted in katertismenos. The
   word is common for mending broken things or nets (Mt 4:21 ) or men (Ga
   6:1 ). So it is a long process to get the pupil patched up to the plane
   of his teacher.

   Luke 6:41

   Mote (karphos) and

   beam (dokon). See on Mt 7:3-5 for discussion of these words in this
   parabolic proverb kin to several of ours today.

   Luke 6:42

   Canst thou say (dunasa legein). Here Mt 7:4 has

   wilt thou say (ereis).

   Beholdest not (ou blepon). Mt 7:4 has "lo" (idou).

   Thou hypocrite (upokrita). Contrast to the studied politeness of
   "brother" (adelphe) above. Powerful picture of blind self-complacence
   and incompetence, the keyword to argument here.

   Luke 6:44

   Is known (ginosketa). The fruit of each tree reveals its actual
   character. It is the final test. This sentence is not in Mt 7:17-20 ,
   but the same idea is in the repeated saying (Mt 7:16,20 ): "By their
   fruits ye shall know them," where the verb

   epignosesthe means full knowledge. The question in Mt 7:16 is put here
   in positive declarative form. The verb is in the plural for "men" or
   "people," sullegousin. See on Mt 7:16 .

   Bramble bush (batou). Old word, quoted from the LXX in Mr 12:26; Lu
   20:37 (from Ex 3:6 ) about the burning bush that Moses saw, and by
   Stephen (Ac 7:30,35 ) referring to the same incident. Nowhere else in
   the N.T. "Galen has a chapter on its medicinal uses, and the medical
   writings abound in prescriptions of which it is an ingredient"
   (Vincent).

   Gather (trugosin). A verb common in Greek writers for gathering ripe
   fruit. In the N.T. only here and Re 14:18f .

   Grapes (staphulen). Cluster of grapes.

   Luke 6:45

   Bringeth forth (prophere). In a similar saying repeated later. Mt
   12:34f. has the verb ekballe (throws out, casts out), a bolder figure.
   "When men are natural, heart and mouth act in concert. But otherwise
   the mouth sometimes professes what the heart does not feel" (Plummer).

   Luke 6:46

   And do not (ka ou poieite). This is the point about every sermon that
   counts. The two parables that follow illustrate this point.

   Luke 6:47

   Hears and does (akouon ka poion). Present active participles. So in Mt
   7:24 . (Present indicative.)

   I will show you (upodeixo umin). Only in Luke, not Matthew.

   Luke 6:48

   Digged and went deep (eskapsen ka ebathunen). Two first aorist
   indicatives. Not a hendiadys for dug deep. Skapto, to dig, is as old as
   Homer, as is bathuno, to make deep.

   And laid a foundation (ka etheken themelion). That is the whole point.
   This wise builder struck the rock before he laid the foundation.

   When a flood arose (plemmures genomenes). Genitive absolute. Late word
   for flood, plemmura, only here in the N.T., though in Job 40:18 .

   Brake against (proserexen). First aorist active indicative from
   prosregnum and in late writers prosresso, to break against. Only here
   in the N.T. Mt 7:25 has prosepesan, from prospipto, to fall against.

   Could not shake it (ouk ischusen saleusa auten). Did not have strength
   enough to shake it.

   Because it had been well builded (dia to kalos oikodomestha auten).
   Perfect passive articular infinitive after dia and with accusative of
   general reference.

   Luke 6:49

   He that heareth and doeth not (o de akousas ka me poiesas). Aorist
   active participle with article. Particular case singled out
   (punctiliar, aorist).

   Like a man (omoios estin anthropo). Associative instrumental case after
   omoios as in verse 47.

   Upon the earth (ep ten gen). Mt 7:26 has "upon the sand" (ep ten
   ammon), more precise and worse than mere earth. But not on the rock.

   Without a foundation (choris themeliou). The foundation on the rock
   after deep digging as in verse 48.

   It fell in (sunepesen). Second aorist active of sunpipto, to fall
   together, to collapse. An old verb from Homer on, but only here in the
   N.T.

   The ruin (to regma). The crash like a giant oak in the forest resounded
   far and wide. An old word for a rent or fracture as in medicine for
   laceration of a wound. Only here in the N.T.
     __________________________________________________________________

Luke 7

   Luke 7:1

   After (epeide, epe and de). This conjunction was written epe de in
   Homer and is simple epe with the intensive de added and even epe de per
   once in N.T. (Lu 1:1 ). This is the only instance of the temporal use
   of epeide in the N.T. The causal sense occurs only in Luke and Paul,
   for epe is the correct text in Mt 21:46 .

   Had ended (eplerosen). First aorist active indicative. There is here a
   reference to the conclusion of the Sermon on the Mount, but with
   nothing concerning the impression produced by the discourse such as is
   seen in Mt 7:28 . This verse really belongs as the conclusion of
   Chapter 6, not as the beginning of Chapter 7.

   In the ears of the people (eis tas akoas tou laou). Akoe from akouo, to
   hear, is used of the sense of hearing (1Co 12:17 ), the ear with which
   one hears (Mr 7:35; Heb 5:11 ), the thing heard or the report (Rom
   10:16 ) or oral instruction (Ga 3:2,5 ). Both Mt 8:5-13; Lu 7:1-10
   locate the healing of the centurion's servant in Capernaum where Jesus
   was after the Sermon on the Mount.

   Luke 7:2

   Centurion's servant (Hekatontarchou tinos doulos). Slave of a certain
   centurion (Latin word chenturio, commander of a century or hundred). Mr
   15:39,44 has the Latin word in Greek letters, kenturion. The centurion
   commanded a company which varied from fifty to a hundred. Each cohort
   had six centuries. Each legion had ten cohorts or bands (Ac 10:1 ). The
   centurions mentioned in the N.T. all seem to be fine men as Polybius
   states that the best men in the army had this position. See also Lu
   23:47 . The Greek has two forms of the word, both from ekaton, hundred,
   and archo, to rule, and they appear to be used interchangeably. So we
   have ekatontarchos; here, the form is -archos, and ekatontarches, the
   form is -arches in verse 6. The manuscripts differ about it in almost
   every instance. The -archos form is accepted by Westcott and Hort only
   in the nominative save the genitive singular here in Lu 7:2 and the
   accusative singular in Ac 22:25 . See like variation between them in Mt
   8:5,8 (-archos) and Mt 8:13 (arche). So also -archon (Ac 22:25 ) and
   -arches (Ac 22:26 ).

   Dear to him (auto entimos). Held in honour, prized, precious, dear (Lu
   14:8; 1Pe 2:4; Php 2:29 ), common Greek word. Even though a slave he
   was dear to him.

   Was sick (kakos echon). Having it bad. Common idiom. See already Mt
   4:24; 8:16; Mr 2:17; Lu 5:31 , etc. Mt 8:6 notes that the slave was a
   paralytic.

   And at the point of death (emellen teleutain). Imperfect active of
   mello (note double augment e) which is used either with the present
   infinitive as here, the aorist (Re 3:16 ), or even the future because
   of the future idea in mello (Ac 11:28; 24:15 ). He was about to die.

   Luke 7:3

   Sent unto him elders of the Jews (apesteilen pros auton presbouterous
   ton Ioudaion). Mt 8:5 says "the centurion came unto him." For
   discussion of this famous case of apparent discrepancy see discussion
   on Matthew. One possible solution is that Luke tells the story as it
   happened with the details, whereas Matthew simply presents a summary
   statement without the details. What one does through another he does
   himself.

   Asking him (eroton auton). Present active participle, masculine
   singular nominative, of the verb erotao common for asking a question as
   in the old Greek (Lu 22:68 ). But more frequently in the N.T. the verb
   has the idea of making a request as here. This is not a Hebraism or an
   Aramaism, but is a common meaning of the verb in the papyri (Deissmann,
   Light from the Ancient East, p. 168). It is to be noted here that Luke
   represents the centurion himself as "asking" through the elders of the
   Jews (leading citizens). In Mt 8:6 the verb is parakalon (beseeching).

   That he would come and save (opos elthon diasose). Hina is the more
   common final or sub-final (as here) conjunction, but opos still occurs.
   Diasose is effective aorist active subjunctive, to bring safe through
   as in a storm (Ac 28:1,4 ). Common word.

   Luke 7:4

   Besought (parekaloun). Imperfect active, began and kept on beseeching.
   This is the same verb used by Matthew in Mt 8:5 of the centurion
   himself.

   Earnestly (spoudaios). From spoude haste. So eagerly, earnestly,
   zealously, for time was short.

   That thou shouldst do this for him (o parexe touto). Second future
   middle singular of parecho. Old and common verb, furnish on thy part.
   Ho is relative in dative case almost with notion of contemplated result
   (Robertson, Grammar, p. 961).

   Luke 7:5

   For (gar). This clause gives the reason why the elders of the Jews
   consider him "worthy" (axios, drawing down the scale, axis, ago). He
   was hardly a proselyte, but was a Roman who had shown his love for the
   Jews.

   Himself (autos). All by himself and at his own expense.

   Us (emin). Dative case, for us. It is held by some archaeologists that
   the black basalt ruins in Tell Hum are the remains of the very
   synagogue (ten sunagogen). Literally,

   the synagogue , the one which we have, the one for us.

   Luke 7:6

   Went with them (eporeueto sun autois). Imperfect indicative middle. He
   started to go along with them.

   Now (ede). Already like Latin jam. In 1Co 4:8 nun ede like jam nunc.

   Sent friends (epempsen philous). This second embassy also, wanting in
   Matthew's narrative. He "puts the message of both into the mouth of the
   centurion himself" (Plummer). Note saying (legon), present active
   singular participle, followed by direct quotation from the centurion
   himself.

   Trouble not thyself (Me skullou). Present middle (direct use)
   imperative of skullo, old verb originally meaning to skin, to mangle,
   and then in later Greek to vex, trouble, annoy. Frequent in the papyri
   in this latter sense.

   For I am not worthy that (ou gar ikanos eim ina). The same word ikanos,
   not axios, as in Mt 8:8 , which see for discussion, from iko, ikano, to
   fit, to reach, be adequate for. Hina in both places as common in late
   Greek. See Mt 8:8 also for "roof" (stegen, covering).

   Luke 7:7

   Wherefore neither thought I myself worthy to come unto thee (dio oude
   emauton exiosa pros se elthein). Not in Matthew because he represents
   the centurion as coming to Jesus.

   Speak the word (eipe logo). As in Mt 8:8 . Second aorist active
   imperative with instrumental case, speak with a word.

   My servant shall be healed (iatheto o pais mou). Imperative first
   aorist passive, let be healed. Pais literally means "boy," an
   affectionate term for the "slave," doulos (verse 2), who was "dear" to
   him.

   Luke 7:8

   "Set" (tassomenos). Genuine here, though doubtful in Mt 8:9 where see
   discussion of this vivid and characteristic speech of the centurion.

   Luke 7:9

   Turned (strapheis). Second aorist passive participle of strepho, to
   turn. Common verb. A vivid touch not in Matthew's account. In both
   Matthew and Luke Jesus marvels at the great faith of this Roman
   centurion beyond that among the Jews. As a military man he had learned
   how to receive orders and to execute them and hence to expect obedience
   to his commands, He recognized Jesus as Master over disease with power
   to compel obedience.

   Luke 7:10

   Whole (ugiainonta). Sound, well. See Lu 5:31 .

   Luke 7:11

   Soon afterwards (en to exes). According to this reading supply chrono,
   time. Other MSS. read te exes (supply emera, day). Hexes occurs in Luke
   and Acts in the N.T. though old adverb of time.

   That (Hot). Not in the Greek, the two verbs egeneto and eporeuthe
   having no connective (asyndeton).

   Went with him (suneporeuonto auto). Imperfect middle picturing the
   procession of disciples and the crowd with Jesus. Nain is not mentioned
   elsewhere in the N.T. There is today a hamlet about two miles west of
   Endor on the north slope of Little Hermon. There is a burying-place
   still in use. Robinson and Stanley think that the very road on which
   the crowd with Jesus met the funeral procession can be identified.

   Luke 7:12

   Behold (ka idou). The ka introduces the apodosis of the temporal
   sentence and has to be left out in translations. It is a common idiom
   in Luke, ka idou.

   There was carried out (exekomizeto). Imperfect passive indicative.
   Common verb in late Greek for carrying out a body for burial, though
   here only in the N.T. (ekkomizo). Rock tombs outside of the village
   exist there today.

   One that was dead (tethnekos). Perfect active participle of thnesko, to
   die.

   The only son of his mother (monogenes uios te metr autou). Only
   begotten son to his mother (dative case). The compound adjective
   monogenes (monos and genos) is common in the old Greek and occurs in
   the N.T. about Jesus (Joh 3:16,18 ). The "death of a widow's only son
   was the greatest misfortune conceivable" (Easton).

   And she was a widow (ka aute en chera). This word chera gives the
   finishing touch to the pathos of the situation. The word is from
   cheros, bereft. The mourning of a widow for an only son is the
   extremity of grief (Plummer).

   Much people (ochlos ikanos). Considerable crowd as often with this
   adjective ikanos. Some were hired mourners, but the size of the crowd
   showed the real sympathy of the town for her.

   Luke 7:13

   The Lord saw her (idon auten o kurios). The Lord of Life confronts
   death (Plummer) and Luke may use Kurios here purposely.

   Had compassion (esplanchthe). First aorist (ingressive) passive
   indicative of splanchnizoma. Often love and pity are mentioned as the
   motives for Christ's miracles (Mt 14:14; 15:32 , etc.). It is confined
   to the Synoptics in the N.T. and about Christ save in the parables by
   Christ.

   Weep not (me klaie). Present imperative in a prohibition. Cease
   weeping.

   Luke 7:14

   Touched the bier (epsato tou sorou). An urn for the bones or ashes of
   the dead in Homer, then the coffin (Ge 5:26 ), then the funeral couch
   or bier as here. Only here in the N.T. Jesus touched the bier to make
   the bearers stop, which they did ( stood still , estesan), second
   aorist active indicative of istem.

   Luke 7:15

   Sat up (anekathisen). First aorist active indicative. The verb in the
   N.T. only here and Ac 9:40 . Medical writers often used it of the sick
   sitting up in bed (Hobart, Med. Lang. of St. Luke, p. 11). It is
   objected that the symmetry of these cases (daughter of Jairus raised
   from the death-bed, this widow's son raised from the bier, Lazarus
   raised from the tomb) is suspicious, but no one Gospel gives all three
   (Plummer).

   Gave him to his mother (edoken auton te metr autou). Tender way of
   putting it. "For he had already ceased to belong to his mother"
   (Bengel). So in Lu 9:42 .

   Luke 7:16

   Fear seized all (elaben de phobos pantas). Aorist active indicative. At
   once.

   They glorified God (edoxazon ton theon). Imperfect active, inchoative,
   began and increased.

   Luke 7:17

   This report (o logos outos). That God had raised up a great prophet who
   had shown his call by raising the dead.

   Luke 7:18

   And the disciples of John told him (ka apengeilan Ioane o matheta
   autou). Literally, and his disciples announced to John. Such news
   (verse 17) was bound to come to the ears of the Baptist languishing in
   the dungeon of Machaerus (Lu 3:20 ). Lu 7:18-35 runs parallel with Mt
   11:2-19 , a specimen of Q, the non-Marcan portion of Matthew and Luke.

   Luke 7:19

   Calling unto him (proskalesamenos). First aorist middle (indirect)
   participle.

   Two (duo tinas). Certain two. Not in Mt 11:2 .

   Saying (legon). John saying by the two messengers. The message is given
   precisely alike in Mt 11:3 , which see. In both we have eteron for
   "another," either a second or a different kind. In verse 20 Westcott
   and Hort read allon in the text, eteron in the margin. Prosdokomen, may
   be present indicative or present subjunctive (deliberative), the same
   contract form (ao= o, ao o).

   Luke 7:21

   In that hour he cured (en ekeine te ora etherapeusen). This item is not
   in Matthew. Jesus gave the two disciples of John an example of the
   direct method. They had heard. Then they saw for themselves.

   Diseases (noson),

   plagues (mastigon),

   evil spirits (pneumaton poneron), all kinds of bodily ills, and he
   singles out the

   blind (tuphlois) to whom in particular he bestowed sight (echarizato
   blepein), gave as a free gift (from charis, grace) seeing (blepein).

   Luke 7:22

   What things ye have seen and heard (a eidete ka ekousate). In Mt 11:4 ,
   present tense "which ye do hear and see." Rest of verse 22,23 as in Mt
   11:4-6 , which see for details. Luke mentions no raisings from the dead
   in verse 21, but the language is mainly general, while here it is
   specific. Skandalizoma used here has the double notion of to trip up
   and to entrap and in the N.T. always means causing to sin.

   Luke 7:24

   When the messengers of John were departed (apelthonton ton angelon
   Ioanou). Genitive absolute of aorist active participle. Mt 11:7 has the
   present middle participle poreuomenon, suggesting that Jesus began his
   eulogy of John as soon as the messengers (angels, Luke calls them) were
   on their way. The vivid questions about the people's interest in John
   are precisely alike in both Matthew and Luke.

   Luke 7:25

   Gorgeously apparelled (en imatismo endoxo). In splendid clothing. Here
   alone in this sense in the N.T.

   And live delicately (truphe). From thrupto to break down, to enervate,
   an old word for luxurious living. See the verb truphao in Jas 5:5 .

   In kings' courts (en tois basileiois). Only here in the N.T. Mt 11:8
   has it "in kings' houses." Verses 26,27 are precisely alike in Mt
   11:9,10 , which see for discussion.

   Luke 7:26

   A prophet? (propheten;). A real prophet will always get a hearing if he
   has a message from God. He is a for-speaker, forth-teller (pro-phetes).
   He may or may not be a fore-teller. The main thing is for the prophet
   to have a message from God which he is willing to tell at whatever cost
   to himself. The word of God came to John in the wilderness of Judea (Lu
   3:2 ). That made him a prophet. There is a prophetic element in every
   real preacher of the Gospel. Real prophets become leaders and moulders
   of men.

   Luke 7:28

   There is none (oudeis estin). No one exists, this means. Mt 11:11 has
   ouk egegerta (hath not arisen). See Matthew for discussion of "but
   little" and "greater."

   Luke 7:29

   Justified God (edikaiosan ton theon). They considered God just or
   righteous in making these demands of them. Even the publicans did. They
   submitted to the baptism of John (baptisthentes to baptisma tou Ioanou.
   First aorist passive participle with the cognate accusative retained in
   the passive. Some writers consider verses 29,30 a comment of Luke in
   the midst of the eulogy of John by Jesus. This would be a remarkable
   thing for so long a comment to be interjected. It is perfectly proper
   as the saying of Jesus.

   Luke 7:30

   Rejected for themselves (ethetesan eis eautous). The first aorist
   active of atheteo first seen in LXX and Polybius. Occurs in the papyri.
   These legalistic interpreters of the law refused to admit the need of
   confession of sin on their part and so set aside the baptism of John.
   They annulled God's purposes of grace so far as they applied to them.

   Being not baptized by him (me baptisthentes up' autou). First aorist
   passive participle. Me is the usual negative of the participle in the
   Koine.

   Luke 7:31

   And to what are they like? (ka tin eisin omoioi;). This second question
   is not in Mt 11:16 . It sharpens the point. The case of tin is
   associative instrumental after omoio. See discussion of details in
   Matthew.

   Luke 7:32

   And ye did not weep (ka ouk eklausate). Here Mt 1:17 has "and ye did
   not mourn (or beat your breast, ouk ekopsasthe). They all did it at
   funerals. These children would not play wedding or funeral.

   Luke 7:33

   John the Baptist is come (eleluthen). Second perfect active indicative
   where Mt 11:18 has elthen second aorist active indicative. So as to
   verse 34. Luke alone has "bread" and "wine." Otherwise these verses
   like Mt 11:18,19 , which see for discussion of details. There are
   actually critics today who say that Jesus was called the friend of
   sinners and even of harlots because he loved them and their ways and so
   deserved the slur cast upon him by his enemies. If men can say that
   today we need not wonder that the Pharisees and lawyers said it then to
   justify their own rejection of Jesus.

   Luke 7:35

   Of all her children (apo panton ton teknon autes). Here Mt 11:19 has
   "by her works" (apo ton ergon autes). Aleph has ergon here. The use of
   "children" personifies wisdom as in Pr 8; 9 .

   Luke 7:36

   That he would eat with him (ina phage met' autou). Second aorist active
   subjunctive. The use of ina after erotao (see also Lu 16:27 ) is on the
   border between the pure object clause and the indirect question
   (Robertson, Grammar, p. 1046) and the pure final clause. Luke has two
   other instances of Pharisees who invited Jesus to meals (11:37; 14:1 )
   and he alone gives them. This is the Gospel of Hospitality (Ragg).
   Jesus would dine with a Pharisee or with a publican (Lu 5:29; Mr 2:15;
   Mt 9:10 ) and even invited himself to be the guest of Zaccheus (Lu 9:5
   ). This Pharisee was not as hostile as the leaders in Jerusalem. It is
   not necessary to think this Pharisee had any sinister motive in his
   invitation though he was not overly friendly (Plummer).

   Luke 7:37

   A woman which was in the city, a sinner (gune etis en te pole
   amartolos). Probably in Capernaum. The use of etis means "Who was of
   such a character as to be" (cf. 8:3) and so more than merely the
   relative e, who, that is, "who was a sinner in the city," a woman of
   the town, in other words, and known to be such. Hamartolos, from
   amartano, to sin, means devoted to sin and uses the same form for
   feminine and masculine. It is false and unjust to Mary Magdalene,
   introduced as a new character in Lu 8:2 , to identify this woman with
   her. Luke would have no motive in concealing her name here and the life
   of a courtesan would be incompatible with the sevenfold possession of
   demons. Still worse is it to identify this courtesan not only with Mary
   Magdalene, but also with Mary of Bethany simply because it is a Simon
   who gives there a feast to Jesus when Mary of Bethany does a beautiful
   deed somewhat like this one here (Mr 14:3-9; Mt 26:6-13; Joh 12:2-8 ).
   Certainly Luke knew full well the real character of Mary of Bethany (
   10:38-42) so beautifully pictured by him. But a falsehood, once
   started, seems to have more lives than the cat's proverbial nine. The
   very name Magdalene has come to mean a repentant courtesan. But we can
   at least refuse to countenance such a slander on Mary Magdalene and on
   Mary of Bethany. This sinful woman had undoubtedly repented and changed
   her life and wished to show her gratitude to Jesus who had rescued her.
   Her bad reputation as a harlot clung to her and made her an unwelcome
   visitor in the Pharisee's house.

   When she knew (epignousa). Second aorist active participle from
   epiginosko, to know fully, to recognize. She came in by a curious
   custom of the time that allowed strangers to enter a house uninvited at
   a feast, especially beggars seeking a gift. This woman was an intruder
   whereas Mary of Bethany was an invited guest. "Many came in and took
   their places on the side seats, uninvited and yet unchallenged. They
   spoke to those at table on business or the news of the day, and our
   host spoke freely to them" (Trench in his Parables, describing a dinner
   at a Consul's house at Damietta).

   He was sitting at meat (katakeita). Literally, he is reclining (present
   tense retained in indirect discourse in Greek).

   An alabaster cruse of ointment (alabastron murou). See on Mt 26:7 for
   discussion of alabastron and murou.

   Luke 7:38

   Standing behind at his feet (stasa opiso para tous podas autou). Second
   aorist active participle from istem and intransitive, first aorist
   estesa being transitive. The guest removed his sandals before the meal
   and he reclined on the left side with the feet outward. She was
   standing beside (para) his feet

   weeping (klaiousa). She was drawn irresistibly by gratitude to Jesus
   and is overcome with emotion before she can use the ointment; her tears
   (tois dakrusin, instrumental case of dakru) take the place of the
   ointment.

   Wiped them with the hair of her head (tais thrixin tes kephales autes
   exemassen). Inchoative imperfect of an old verb ekmasso, to rub out or
   off, began to wipe off, an act of impulse evidently and of
   embarrassment. "Among the Jews it was a shameful thing for a woman to
   let down her hair in public; but she makes this sacrifice" (Plummer).
   So Mary of Bethany wiped the feet of Jesus with her hair (Joh 12:3 )
   with a similar sacrifice out of her great love for Jesus. This fact is
   relied on by some to prove that Mary of Bethany had been a woman of bad
   character, surely an utter failure to recognize Mary's motive and act.

   Kissed (katephile). Imperfect active of kataphileo, to kiss repeatedly
   (force of kata), and accented by the tense of continued action here.
   The word in the N.T. occurs here, of the prodigal's father ( 15:20), of
   the kiss of Judas (Mr 14:45; Mt 26:49 ), of the Ephesian elders (Ac
   20:37 ). " Kissing the feet was a common mark of deep reverence,
   especially to leading rabbis" (Plummer).

   Anointed them with the ointment (eleiphen to muro). Imperfect active
   again of aleipho, a very common verb. Chrio has a more religious sense.
   The anointing came after the burst of emotional excitement.

   Luke 7:39

   This man (outos). Contemptuous, this fellow.

   If he were a (the) prophet (e en [o] prophetes). Condition of the
   second class, determined as unfulfilled. The Pharisee assumes that
   Jesus is not a prophet (or the prophet, reading of B, that he claims to
   be). A Greek condition puts the thing from the standpoint of the
   speaker or writer. It does not deal with the actual facts, but only
   with the statement about the facts.

   Would have perceived (eginosken an). Wrong translation, would now
   perceive or know (which he assumes that Jesus does not do). The
   protasis is false and the conclusion also. He is wrong in both. The
   conclusion (apodosis), like the condition, deals here with the present
   situation and so both use the imperfect indicative (an in the
   conclusion, a mere device for making it plain that it is not a
   condition of the first class).

   Who and what manner of woman (tis ka potape e gune). She was notorious
   in person and character.

   Luke 7:40

   Answering (apokritheis). First aorist passive participle, redundant use
   with eipen. Jesus answers the thoughts and doubts of Simon and so shows
   that he knows all about the woman also. Godet notes a tone of Socratic
   irony here.

   Luke 7:41

   A certain lender (daniste tin). A lender of money with interest. Here
   alone in the N.T. though a common word.

   Debtors (chreophileta). From chreo (debt, obligation) and opheilo, to
   owe. Only here and 16:5 in the N.T., though common in late Greek
   writers.

   Owed (opheilen). Imperfect active and so unpaid. Five hundred denaria
   and fifty like two hundred and fifty dollars and twenty-five dollars.

   Luke 7:42

   Will love him most (pleion agapese auton). Strictly, comparative

   more , pleion, not superlative pleista, but most suits the English
   idiom best, even between two. Superlative forms are vanishing before
   the comparative in the Koine. This is the point of the parable, the
   attitude of the two debtors toward the lender who forgave both of them
   (Plummer).

   Luke 7:43

   I suppose (upolambano). Old verb, originally to take up from under, to
   bear away as on high, to take up in speech (Lu 10:30 ), to take up in
   mind or to assume as here and Ac 2:15 . Here with an air of
   supercilious indifference (Plummer).

   The most (to pleion). The more.

   Rightly (orthos). Correctly. Socrates was fond of panu orthos. The end
   of the argument.

   Luke 7:44

   Turning (strapheis). Second aorist passive participle.

   Seest thou (blepeis). For the first time Jesus looks at the woman and
   he asks the Pharisee to look at her. She was behind Jesus. Jesus was an
   invited guest. The Pharisee had neglected some points of customary
   hospitality. The contrasts here made have the rhythm of Hebrew poetry.
   In each contrast the first word is the point of defect in Simon:

   water (44),

   kiss (45),

   oil (46).

   Luke 7:45

   Hath not ceased to kiss (ou dielipen kataphilousa). Supplementary
   participle.

   Luke 7:46

   With ointment (muro). Instrumental case. She used the costly ointment
   even for the feet of Jesus.

   Luke 7:47

   Are forgiven (apheonta). Doric perfect passive form. See Lu 5:21,23 .

   For she loved much (ot egapesen polu). Illustration or proof, not
   reason for the forgiveness. Her sins had been already forgiven and
   remained forgiven.

   But to whom little is forgiven, the same loveth little (Ho de oligon
   aphieta oligon agapa). This explanation proves that the meaning of ot
   preceding is proof, not cause.

   Luke 7:48

   Are forgiven (apheonta). As in verse 47. Remain forgiven, Jesus means,
   in spite of the slur of the Pharisee.

   Luke 7:49

   Who even forgiveth sins (os ka amartias aphiesin). Present indicative
   active of same verb, aphiem. Once before the Pharisees considered Jesus
   guilty of blasphemy in claiming the power to forgive sins (Lu 5:21 ).
   Jesus read their inmost thoughts as he always does.
     __________________________________________________________________

Luke 8

   Luke 8:1

   Soon afterwards (en to kathexes). In 7:11 we have en to exes. This word
   means one after the other, successively, but that gives no definite
   data as to the time, only that this incident in 8:1-3 follows that in
   7:36-50. Both in Luke alone.

   That (ka). One of Luke's idioms with ka egeneto like Hebrew wav. Went
   about (diodeuen). Imperfect active of diodeuo, to make one's way
   through (dia, odos), common in late Greek writers. In the N.T. here
   only and Ac 17:1 .

   Through cities and villages (kata polin ka komen). Distributive use of
   kata (up and down). The clause is amphibolous and goes equally well
   with diodeuen or with kerusson (heralding) ka euangelizomenos
   (evangelizing, gospelizing). This is the second tour of Galilee, this
   time the Twelve with him.

   Luke 8:2

   Which had been healed (a esan tetherapeumena). Periphrastic past
   perfect passive, suggesting that the healing had taken place some time
   before this tour. These women all had personal grounds of gratitude to
   Jesus.

   From whom seven devils (demons) had gone out (aph' es daimonia epta
   exeleluthe). Past perfect active third singular for the daimonia are
   neuter plural. This first mention of Mary Magdalene describes her
   special cause of gratitude. This fact is stated also in Mr 16:9 in the
   disputed close of the Gospel. The presence of seven demons in one
   person indicates special malignity (Mr 5:9 ). See Mt 17:45 for the
   parable of the demon who came back with seven other demons worse than
   the first. It is not known where Magdala was, whence Mary came.

   Luke 8:3

   Joanna (Ioana). Her husband Chuza, steward (epitropou) of Herod, is
   held by some to be the nobleman (basilikos) of Joh 4:46-53 who believed
   and all his house. At any rate Christ had a follower from the household
   of Herod Antipas who had such curiosity to see and hear him. One may
   recall also Manaen (Ac 13:1 ), Herod's foster brother. Joanna is
   mentioned again with Mary Magdalene in Lu 24:10 .

   Who ministered unto them (aitines diekonoun autois). Imperfect active
   of diakoneo, common verb, but note augment as if from dia and akoneo,
   but from diakonos and that from dia and konis (dust). The very fact
   that Jesus now had twelve men going with him called for help from
   others and the women of means responded to the demand.

   Of their substance (ek ton uparchonton autais). From the things
   belonging to them. This is the first woman's missionary society for the
   support of missionaries of the Gospel. They had difficulties in their
   way, but they overcame these, so great was their gratitude and zeal.

   Luke 8:4

   By a parable (dia paraboles). Mr 4:2 says "in parables" as does Mt 13:3
   . This is the beginning of the first great group of parables as given
   in Mr 4:1-34 and Mt 13:1-53 . There are ten of these parables in Mark
   and Matthew and only two in Lu 8:4-18 (The Sower and the Lamp, 8:16)
   though Luke also has the expression "in parables" ( 8:10). See Mt 13
   and Mr 4 for discussion of the word parable and the details of the
   Parable of the Sower. Luke does not locate the place, but he mentions
   the great crowds on hand, while both Mark and Matthew name the seaside
   as the place where Jesus was at the start of the series of parables.

   Luke 8:5

   His seed (ton sporon autou). Peculiar to Luke.

   Was trodden under foot (katepatethe). First aorist passive indicative
   of katapateo. Peculiar to Luke here.

   Of the heavens (tou ouranou). Added in Luke.

   Luke 8:6

   Upon the rock (ep ten petran). Mr 4:5 "the rocky ground" (ep to
   petrodes), Mt 13:5 "the rocky places.

   As soon as it grew (phuen). Second aorist passive participle of phuo,
   an old verb to spring up like a sprout.

   Withered away (exeranthe). First aorist passive indicative of zeraino,
   old verb, to dry up.

   Moisture (ikmada). Here only in the N.T., though common word.

   Luke 8:7

   Amidst the thorns (en meso ton akanthon). Mr 4:7 has eis (among) and Mt
   13:7 has ep "upon."

   Grew with it (sunphueisa). Same participle as phuen above with sun-
   (together).

   Choked (apepnixan). From apopnigo, to choke off as in Mt 13:7 . In Mr
   4:7 the verb is sunepnixan (choked together).

   Luke 8:8

   A hundredfold (ekatonplasiona). Luke omits the thirty and sixty of Mr
   4:8; Mt 13:8 .

   He cried (ephone). Imperfect active, and in a loud voice, the verb
   means. The warning about hearing with the ears occurs also in Mr 4:9;
   Mt 13:9 .

   Luke 8:9

   Asked (eperoton). Imperfect of eperotao (ep and erotao) where Mr 4:10
   has eroton (uncompounded imperfect), both the tense and the use of ep
   indicate eager and repeated questions on the part of the disciples,
   perhaps dimly perceiving a possible reflection on their own growth.

   What this parable might be (tis aute eie e parabole). A mistranslation,
   What this parable was (or meant). The optative eie is merely due to
   indirect discourse, changing the indicative estin (is) of the direct
   question to the optative eie of the indirect, a change entirely with
   the writer or speaker and without any change of meaning (Robertson,
   Grammar, pp. 1043f.).

   Luke 8:10

   The mysteries (ta musteria). See for this word on Mt 13:11; Mr 4:11 .
   Part of the mystery here explained is how so many people who have the
   opportunity to enter the kingdom fail to do so because of manifest
   unfitness.

   That (ina). Here Mr 4:11 also has ina while Mt 13:13 has ot (because).
   On the so-called causal use of ina as here equal to ot see discussion
   on Mt 13:13; Mr 4:11 . Plummer sensibly argues that there is truth both
   in the causal ot of Matthew and the final ina of Mark and Matthew. "But
   the principle that he who hath shall receive more, while he who hath
   not shall be deprived of what he seemeth to have, explains both the ina
   and the ot. Jesus speaks in parables because the multitudes see without
   seeing and hear without hearing. But He also speaks in parable

   in order that they may see without seeing and hear without hearing."
   Only for "hearing" Luke has "understand" suniosin, present subjunctive
   from a late omega form sunio instead of the -m verb suniem.

   Luke 8:11

   Is this (estin de aute). Means this. Jesus now proceeds to interpret
   his own parable.

   The seed is the word of God (o sporos estin o logos tou theou). The
   article with both subject and predicate as here means that they are
   interchangeable and can be turned round: The word of God is the seed.
   The phrase "the word of God" does not appear in Matthew and only once
   in Mark (Mr 7:13 ) and John (Joh 10:35 ), but four times in Luke (5:1;
   8:11,21; 11:28 ) and twelve times in Acts. In Mr 4:14 we have only "the
   word." In Mr 3:31 we have "the will of God," and in Mt 12:46 "the will
   of my Father" where Lu 8:21 has "the word of God." This seems to show
   that Luke has the subjective genitive here and means the word that
   comes from God.

   Luke 8:12

   Those by the wayside (o para ten odon). As in Mr 4:15; Mt 13:19 so here
   the people who hear the word = the seed are discussed by metonymy.

   The devil (o diabolos). The slanderer. Here Mr 4:15 has Satan.

   From their heart (apo tes kardias auton). Here Mark has "in them." It
   is the devil's business to snatch up the seed from the heart before it
   sprouts and takes root. Every preacher knows how successful the devil
   is with his auditors. Mt 13:19 has it "sown in the heart."

   That they may not believe and be saved (ina me pisteusantes sothosin).
   Peculiar to Luke. Negative purpose with aorist active participle and
   first aorist (ingressive) passive subjunctive. Many reasons are offered
   today for the failure of preachers to win souls. Here is the main one,
   the activity of the devil during and after the preaching of the sermon.
   No wonder then that the sower must have good seed and sow wisely, for
   even then he can only win partial success.

   Luke 8:13

   Which for a while believe (o pros kairon pisteuousin). Ostensibly they
   are sincere and have made a real start in the life of faith.

   They fall away (aphistanta). Present middle indicative. They stand off,
   lose interest, stop coming to church, drop out of sight. It is
   positively amazing the number of new church members who "stumble" as Mr
   4:17 has it (skandalizonta), do not like the pastor, take offence at
   something said or done by somebody, object to the appeals for money,
   feel slighted. The "season of trial" becomes a "season of temptation"
   (en kairo peirasmou) for these superficial, emotional people who have
   to be periodically rounded up if kept within the fold.

   Luke 8:14

   They are choked (sunpnigonta). Present passive indicative of this
   powerfully vivid compound verb sunpnigo used in Mr 4:19; Mt 13:22 ,
   only there these worldly weeds choke the word while here the victims
   themselves are choked. Both are true. Diphtheria will choke and
   strangle the victim. Who has not seen the promise of fair flower and
   fruit choked into yellow withered stalk without fruit "as they go on
   their way" (poreuomeno).

   Bring no fruit to perfection (ou telesphorousin). Compound verb common
   in the late writers (telos, phoreo). To bring to completion. Used of
   fruits, animals, pregnant women. Only here in the N.T.

   Luke 8:15

   In an honest and good heart (en kardia kale ka agathe). Peculiar to
   Luke. In verse 8 the land (gen) is called agathen (really good,
   generous) and in verse 15 we have en te kale ge ( in the beautiful or
   noble land ). So Luke uses both adjectives of the heart. The Greeks
   used kalos k' agathos of the high-minded gentleman. It is probable that
   Luke knew this idiom. It occurs here alone in the N.T. It is not easy
   to translate. We have such phrases as "good and true," "sound and
   good," "right and good," no one of which quite suits the Greek.
   Certainly Luke adds new moral qualities not in the Hellenic phrase. The
   English word "honest" here is like the Latin honestus (fair, noble).
   The words are to be connected with "hold fast" (katechousin), "hold it
   down" so that the devil does not snatch it away, having depth of soil
   so that it does not shrivel up under the sun, and is not choked by
   weeds and thorns. It bears fruit (karpophorousin, an old expressive
   verb, karpos and phoreo). That is the proof of spiritual life.

   In patience (en upomone). There is no other way for real fruit to come.
   Mushrooms spring up overnight, but they are usually poisonous. The best
   fruits require time, cultivation, patience.

   Luke 8:16

   When he hath lighted a lamp (luchnon apsas). It is a portable lamp
   (luchnon) that one lights (apsas aorist active participle of apto, to
   kindle, fasten to, light).

   With a vessel (skeue, instrumental case of skeuos). Here Mr 4:21 has
   the more definite figure "under the bushel" as has Mt 5:15 .

   Under the bed (upokato klines). Here Mr 4:21 has the regular upo ten
   klinen instead of the late compound upokato. Ragg notes that Matthew
   distributes the sayings of Jesus given here by Lu 8:16-18; Mr 4:21-25
   concerning the parable of the lamp and gives them in three separate
   places (Mt 5:15; 10:26; 13:12 ). That is true, but it does not follow
   that Mark and Luke have bunched together separate sayings or that
   Matthew has scattered sayings delivered only on one occasion. One of
   the slowest lessons for some critics to learn is that Jesus repeated
   favourite sayings on different occasions and in different groupings
   just as every popular preacher and teacher does today. See on Mr 4:21
   for further discussion of the lamp and stand.

   May see the light (Bleposin to phos). In Mt 5:16 Jesus has it "may see
   your good works." The purpose of light is to let one see something
   else, not the light. Note present subjunctive (bleposin), linear action
   "Jesus had kindled a light within them. They must not hide it, but must
   see that it spreads to others" (Plummer). The parable of the lamp
   throws light on the parable of the sower.

   Luke 8:17

   That shall not be known (o ou me gnosthe). Peculiar to Luke. First
   aorist passive subjunctive of ginosko with the strong double negative
   ou me. See on Mr 4:22 for discussion of krupton and apokruphon.

   Luke 8:18

   How ye hear (pos akouete). The manner of hearing. Mr 4:24 has "what ye
   hear" (t akouete), the matter that is heard. Both are supremely
   important. Some things should not be heard at all. Some that are heard
   should be forgotten. Others should be treasured and practised.

   For whosoever hath (Hos an gar eche). Present active subjunctive of the
   common verb echo which may mean "keep on having" or "acquiring." See on
   Mr 4:25 for discussion.

   Thinketh he hath (doke echein), or

   seems to acquire or to hold . Losses in business illustrate this saying
   as when we see their riches take wings and fly away. So it is with
   hearing and heeding. Self-deception is a common complaint.

   Luke 8:19

   His mother and brethren (e meter ka o adelpho autou). Mr 3:31-35; Mt
   12:46-50 place the visit of the mother and brothers of Jesus before the
   parable of the sower. Usually Luke follows Mark's order, but he does
   not do so here. At first the brothers of Jesus (younger sons of Joseph
   and Mary, I take the words to mean, there being sisters also) were not
   unfriendly to the work of Jesus as seen in Joh 2:12 when they with the
   mother of Jesus are with him and the small group (half dozen) disciples
   in Capernaum after the wedding in Cana. But as Jesus went on with his
   work and was rejected at Nazareth (Lu 4:16-31 ), there developed an
   evident disbelief in his claims on the part of the brothers who
   ridiculed him six months before the end (Joh 7:5 ). At this stage they
   have apparently come with Mary to take Jesus home out of the excitement
   of the crowds, perhaps thinking that he is beside himself (Mr 3:21 ).
   They hardly believed the charge of the rabbis that Jesus was in league
   with Beelzebub. Certainly the mother of Jesus could give no credence to
   that slander. But she herself was deeply concerned and wanted to help
   him if possible. See discussion of the problem in my little book The
   Mother of Jesus and also on Mr 3:31 and Mt 12:46 .

   Come to him (suntuchein). Second aorist active infinitive of
   suntunchano, an old verb, though here alone in the N.T., meaning to
   meet with, to fall in with as if accidentally, here with associative
   instrumental case auto.

   Luke 8:20

   Was told (apengele). Second aorist passive indicative of apangello, to
   bring word or tidings. Common verb. See on Mr 3:32 and Mt 12:47 for
   details.

   Luke 8:21

   These which hear the word of God and do it (o ton logon tou theou
   akouontes ka poiountes). The absence of the article with "mother" and
   "brothers" probably means, as Plummer argues, "Mother to me and
   brothers to me are those who &c." No one is a child of God because of
   human parentage (Joh 1:13 ). "Family ties are at best temporal;
   spiritual ties are eternal" (Plummer) . Note the use of "hear and do"
   together here as in Mt 7:24; Lu 6:47 at the close of the Sermon on the
   Mount. The parable of the sower is almost like a footnote to that
   sermon. Later Jesus will make "doing" a test of friendship for him (Joh
   15:14 ).

   Luke 8:22

   And they launched forth (ka anechthesan). First aorist passive
   indicative of anago, an old verb, to lead up, to put out to sea (looked
   at as going up from the land). This nautical sense of the verb occurs
   only in Luke in the N.T. and especially in the Acts (Ac 13:13; 16:11;
   18:21; 20:3,13; 21:I,2; 27:2,4,12,21; 28:10f. ).

   Luke 8:23

   He fell asleep (aphupnosen). First aorist (ingressive) active
   indicative of aphupnoo, to put to sleep, to fall off to sleep, a late
   verb for which the older Greek used kathupnoo. Originally aphupnoo
   meant to waken from sleep, then to fall off to sleep (possibly a
   medical use). This is the only passage which speaks of the sleep of
   Jesus. Here only in the N.T.

   Came down (katebe). Second aorist active indicative of katabaino,
   common verb. It was literally true. These wind storms (lailaps. So also
   Mr 4:37 ) rushed from Hermon down through the Jordan gorge upon the Sea
   of Galilee and shook it like a tempest (Mt 8:24 ). Mark's (Mr 4:37 )
   vivid use of the dramatic present gineta (ariseth) is not so precise as
   Luke's "came down." See on Mt 8:24 . These sudden squalls were
   dangerous on this small lake.

   They were filling (suneplerounto). Imperfect passive. It was the boat
   that was being filled (Mr 4:37 ) and it is here applied to the
   navigators as sailors sometimes spoke. An old verb, but in the N.T.
   used only by Luke (8:23; 9:51; Ac 2:1 ).

   Were in jeopardy (ekinduneuon). Imperfect active, vivid description.
   Old verb, but in the N.T. only here, Ac 19:27; 1Co 15:30 .

   Luke 8:24

   Master, Master (Epistata, epistata). See on Lu 5:5 for discussion. Mr
   4:38 has

   Teacher (Didaskale), Mt 8:25 has

   Lord (Kurie). The repetition here shows the uneasiness of the
   disciples.

   We perish (apollumetha). So in Mr 4:38; Mt 8:25 . Linear present middle
   indicative, we are perishing.

   The raging of the water (to kludon tou udatos). Kludon, common Greek
   word, is a boisterous surge, a violent agitation. Here only in the N.T.
   save Jas 1:6 . Kuma (Mr 4:37 ) is the regular swell or wave. A

   calm (galene). Only in the parallels in the N.T., though common word.
   Here Mr 4:39; Mt 8:26 add

   great (megale).

   That (ot). This use of ot as explanatory of the demonstrative pronoun
   outos occurs in the parallels Mr 4:36; Mt 8:27 and also in Lu 4:36 . It
   is almost result.

   He commandeth (epitasse). Peculiar to Luke.

   Luke 8:26

   They arrived (katepleusan). First aorist active indicative of katapleo,
   common verb, but here only in the N.T. Literally,

   they sailed down from the sea to the land, the opposite of

   launched forth (anechthesan) of verse 22. So we today use like nautical
   terms, to bear up, to bear down.

   The Gerasenes (ton Gerasenon). This is the correct text here as in Mr
   5:1 while Gadarenes is correct in Mt 8:28 . See there for explanation
   of this famous discrepancy, now cleared up by Thomson's discovery of
   Khersa (Gersa) on the steep eastern bank and in the vicinity of Gadara.

   Over against Galilee (antipera tes Galilaias). Only here in the N.T.
   The later Greek form is antiperan (Polybius, etc.). Some MSS. here have
   peran like Mr 5:1; Mt 8:28 .

   Luke 8:27

   And for a long time (ka chrono ikano). The use of the associative
   instrumental case in expressions of time is a very old Greek idiom that
   still appears in the papyri (Robertson, Grammar, p. 527).

   He had worn no clothes (ouk enedusato imation). First aorist middle
   indicative, constative aorist, viewing the "long time" as a point. Not
   pluperfect as English has it and not for the pluperfect, simply "and
   for a long time he did not put on himself (indirect middle) any
   clothing." The physician would naturally note this item. Common verb
   enduo or enduno. This item in Luke alone, though implied by Mr 5:15
   "clothed" (imatismenon).

   And abode not in any house (ka en oikia ouk emenen). Imperfect active.
   Peculiar to Luke, though implied by the mention of tombs in all three
   (Mr 5:3; Mt 8:28; Lu 8:27 ).

   Luke 8:28

   Fell down (prosepesen). Second aorist active of prospipto, to fall
   forward, towards, prostrate before one as here. Common verb. Mr 5:6 has
   prosekunesen (worshipped).

   The Most High God (tou theou tou upsistou). Uncertain whether tou theou
   genuine or not. But "the Most High" clearly means God as already seen
   (Lu 1:32,35,36; 6:35 ). The phrase is common among heathen (Nu 24:16;
   Mic 6:6; Isa 14:14 ). The demoniac may have been a Gentile, but it is
   the demon here speaking. See on Mr 2:7; Mt 8:29 for the Greek idiom (t
   emo ka so). "What have I to do with thee?" See there also for "Torment
   me not."

   Luke 8:29

   For he commanded (parengellen gar). Imperfect active, correct text, for
   he was commanding.

   Often times (pollois chronois). Or "for a long time" like chrono pollo
   of verse 27 (see Robertson, Grammar, p. 537, for the plural here).

   It had seized (sunerpake). Past perfect active of sunarpazo, to lay
   hold by force. An old verb, but only in Luke in the N.T. (Lu 8:29; Ac
   6:12; 19:29; 27:15 ).

   Was kept under guard (edesmeueto). Imperfect passive of desmeuo to put
   in chains, from desmos, bond, and that from deo to bind. Old, but
   rather rare verb. Only here and Ac 22:4 in this sense. In Mt 23:4 it
   means to bind together. Some MSS. read desmeo in Lu 8:29 .

   Breaking the bands asunder (diaresson ta desma). Old verb, the
   preposition dia (in two) intensifying the meaning of the simple verb
   resso or regnum, to rend.

   Was driven (elauneto). Imperfect passive of elauno, to drive, to row,
   to march (Xenophon). Only five times in the N.T. Here alone in Luke and
   peculiar to Luke in this incident.

   Luke 8:30

   Legion (Legion). See on Mr 5:9 .

   Luke 8:31

   Into the abyss (eis ten abusson). Rare old word common in LXX from a
   privative and bathus (deep). So bottomless place (supply chora). The
   deep sea in Ge 1:2; 7:11 . The common receptacle of the dead in Ro 10:7
   and especially the abode of demons as here and Re 9:1-11; 11:7; 17:8;
   20:1,3 .

   Luke 8:32

   A herd of many swine (agele choiron ikanon). Word

   herd (agele) old as Homer, but in N.T. only here and parallels (Mr
   5:11; Mt 8:30 ). Luke shows his fondness for adjective ikanos here
   again (see verse 27) where Mark has megale and Matthew pollon.

   Luke 8:33

   Rushed down the steep (ormesen kata tou kremnou). Ablative with kata as
   in Mr 5:13; Mt 8:32 and the same vivid verb in each account, to hurl
   impetuously, to rush.

   Were choked (apepnige). Second aorist (constative) passive indicative
   third singular (collective singular) where Mr 5:13 has the picturesque
   imperfect epnigonto.

   Luke 8:34

   Saw what had come to pass (idontes to gegonos). This item only in Luke.
   Note the neat Greek idiom to gegonos, articular second perfect active
   participle of ginoma. Repeated in verse 35 and in Mr 5:14 . Note
   numerous participles here in verse 35 as in Mr 5:15 .

   Luke 8:36

   He that was possessed with devils (demons) (only two words in Greek, o
   daimonistheis,