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QUESTIONS FOR EXAMINATION 
 
 ON THE 
 
 GOSPEL ACCORDING 
 
 TO 
 
 ST. MATTHEW, 
 
 WITH THE 
 
 ANSWERS SUPPLIED, 
 
 BY THE 
 
 REV. w/TROLLOPE, M.A. 
 
 OF PEMBROKE COLLEGE, CAMBRIDGE, AND FORMERLY 
 CLASSICAL MASTER OF CHRIST'S HOSPITAL. 
 
 YiavTi /3oi/\o/teVy [xaOeiv, rig i§iddx9i]H ev > <*<pQ°vrig irapadidovTeg. 
 
 Justin. M. Apol. I. c. 6. 
 
 CAMBRIDGE: 
 PRINTED BY AND FOR J. HALL, 
 
 AND 
 G. BELL, 186, FLEET STREET, LONDON. 
 
 M.DCCC.XLV. 
 
PREFACE. 
 
 Little apology can be necessary for a work in- 
 tended to familiarize the Student with, the form, and 
 to give him a facility in furnishing a concise and 
 ready solution, of the Papers on the New Testament, 
 which now hold so prominent a place in the Cam- 
 bridge course of instruction. It may be proper to 
 observe, however, that the Answers in the following 
 pages are not intended to be learnt by heart ; but 
 designed as a sort of model upon which a brief, and 
 yet a full and satisfactory reply may be given to such 
 questions on the Gospel of St. Matthew, as may be 
 proposed at the Previous,- or any other University or 
 College Examination. Neither can the memory be 
 expected to retain the numerous references to texts 
 of Scripture, and to passages in the Classical writers, 
 which are adduced by way of illustration ; but an 
 Examiner, will, it is presumed, be better satisfied 
 by the quotation of the words of an author, whether 
 sacred or profane, which the Student may have 
 stored in his mind, than with a bare reference to 
 chapter and verse, however accurate. As in the 
 
IV PREFACE. 
 
 somewhat similar volume on the Acts of the Apostles, 
 — which, in the event of another edition, will be re- 
 constructed on the present plan, — most of the ques- 
 tions which have been given during the last thirty 
 years, together with a variety of others of equal 
 importance, have, in this instance also, been arranged 
 and solved; and the work, though by no means a 
 complete commentary on St. Matthew, is at least 
 sufficient for all ordinary purposes. Besides, by in- 
 terleaving his copy, the Student may always insert 
 such additional questions, with their answers, as may 
 seem to be worthy of immediate attention! or future 
 consideration. Should the present attempt be favour- 
 ably received, it will, in all probability, be followed 
 by a series of Questions and Answers on the remain- 
 ing Gospels, drawn up in a similar way. 
 
INTRODUCTORY QUESTIONS. 
 
 Canon of the Old and New Testament. 
 
 1. WHAT are the Canonical Scriptures, and whence 
 is the word Canonical derived ? 2. What is the deri- 
 vation and import of the word Apocrypha ? 3. Upon 
 what grounds are the Apocryphal writings both of the 
 Old and New Testament regarded as comparatively 
 unimportant ? 4. Of what books does the Canon of 
 the New Testament consist ; and how is the Christian 
 scheme developed therein ? 
 
 Ans. 1. The writings comprised in the Bible or The Book, kclt 
 dZoxnv, of those inspired documents which Christians regard as the 
 sole rule of their faith and practice are called by way of distinction 
 from those which are Apocryphal, the Canonical Scriptures; the 
 word Canon (icavo)v) signifying a rule or standard. 2. The word 
 Apocrypha is applied to books of doubtful authority. It is of 
 Greek origin, signifying literally apart from the crypt or chest (aVo 
 ttjq KpvTrrijg), in which the Canonical Scriptures were deposited. 
 3. The Apocryphal books of the Old Testament were never admitted 
 by the Jews into their canon, nor were they ever quoted by Christ or 
 his Apostles, either as prophetic or doctrinal. Those of the New 
 Testament, such as the Gospel of the Infancy, and the like, are 
 manifest forgeries, and of no authority whatsoever. [See Jones 
 on the Canon, or Rennell's Proofs of Inspiration.] 4. The Canon 
 of the New Testament consists of the Four Gospels, the Acts of the 
 Apostles, the Apostolical Epistles, and the Apocalypse or Revelation 
 of St. John. Christ himself is the subject of the Gospels, which 
 relate his doings and sufferings for the redemption of mankind ; 
 whereas the full view of the Christian dispensation is developed in 
 the preaching of the Apostles as recorded in the Acts, and in the 
 
 B 
 
2 INTRODUCTORY QUESTIONS. 
 
 doctrinal aud practical teaching of their Epistles. The book of 
 Revelation foretels the condition and prospects of Christianity till the 
 end of Time. 
 
 Titles and Divisions. 
 
 5. Where, and by what terms, are the religious sys- 
 tems of Moses and Christ distinguished by St. Paul ? 
 6. What is the meaning of the word ciadr/tri, and how is 
 it used by classical writers, and in the Septuagint re- 
 spectively ? 7. What is the general acceptation of the 
 word in the New Testament ? 8. What then is the 
 more appropriate import of the term tj koavy) ciadyJKrj, 
 as applied to the Christian dispensation, in opposition to 
 j] TTuXaid cuidijitri, as applied to that of Moses ? 9. To 
 what are these terms respectively applied by metonymy ; 
 and what is the earliest instance of such application, as well 
 as that of the Latin word Testamentum in a similar way? 
 10. What is the Scriptural meaning of the word Evay- 
 yiXiovl 11. In what significations does it occur in 
 the classics, and the lxx. ? 12. Give instances from 
 the Classic writings of each of the three significations. 
 13. By whom, and in what sense, is it applied as a title 
 to certain histories ? 14. What is the derivation and 
 import of the English word Gospel? 15. State, and 
 illustrate, the exact signification of the titles, EvayyeXwv 
 Kara Ma0a7oj', Kara. MdpKov, &C. 16. How were the 
 Scriptures originally written ; and in what manner were 
 the books of the Old and New Testament at first divided 
 for the convenience of reading ? 17. Distinguish be- 
 tween titXoi and KsipaXaia, and give the Latin names of 
 each, separately and collectively. 18. Into how many 
 of each of these divisions was St. Matthew's Gospel 
 divided? 19. What were the ort^oi and pijfxara of the 
 antient mss., and how many of the latter were contained 
 in this Gospel ? 20. By whom, and at what periods, 
 were the divisions into chapters and verses respectively 
 introduced; and what is the advantage and the disad- 
 vantage of the system ? 
 
 o. In 2 Cor. iii. 14. the religious systems of Moses and Christ are 
 opposed to each other, under the terms i) 7ra.Xa.1d haOrJKr] and jj 
 Kaivri oiaOiJKt]. 6. Now the word diaOijicti, from liaTiOr]jxi, to set 
 
JT 
 
 INTRODUCTORY QUESTIONS. 3 
 
 in order, signifies both a covenant and a Testament ; but though it. 
 usually bears the latter sense in classical Greek, it is invariably used 
 in the lxx. version of the Old Testament to render the Hebrew word 
 berith, which signifies only a covenant. 7. Throughout the 
 New Testament it has also the same meaning, with the single excep- 
 tion of Heb. ix. 15, sqq. ; where the argument of the Apostle appears 
 to involve both significations. 8. It is, in fact, impossible to speak 
 of the Testament of God, who is incapable of death ; and conse- 
 quently, though the death of Christ ratified the Christian dispensa- 
 tion, i\ Kaivi) ciaOijinj is more properly rendered the Neio Covenant, 
 since ?; iraXaid CiaOiJKn can only be rendered the Old Covenant. 
 9. By an easy metonymy, the terms have been employed as titles to 
 the collection of writings which relate to each covenant respectively. 
 Of this the earliest instances occur in Origen {rrepi dpx^v, IV. 1.) ; 
 though the Latin Christians had used testamentum for the same 
 purpose before the close of the second century. See Tertull. c. 
 Marcion. iv. 1. 10. The word EvayyeXiov always signifies in the 
 New Testament, <jood news, and more especially, the glad 
 tidings of salvation. 11. Both the noun, and the verb euayycXt- 
 £eiv, are similarly used by classical writers; though sometimes the 
 former signifies either a, reward for bringing good news, or a sacrifice 
 offered on the receipt of good news. In the lxx. it occurs only six 
 times ; and in five of them it signifies good neivs (2 Sam. iv. 10. 
 xviii. 20. 22. 25. 27.) ; in the sixth (2 Kings vii. 9), a. reward fen 
 bringing them. 12. As an example of the first sense in the Classics 
 we have Arist. Plut. IGo. evayyeXia roiavr' aTvayyeiXavra. So 
 Joseph. B. J. IV. 11. 5. rd d~6 rijg 'Viopng evayyeXia ijice. In 
 Horn. Od. JsJ. 152. 1GG. it has the second meaning, as also in Chrysost. 
 in Act. Horn. 19. ; and thus too in Cic. Epist. Att. n. 12. 8. O 
 suaves Ep'tstolas turn ! Quibus evayyekia quce reddam nescio. The 
 last sense is found Xen. Hell. I. G. 27. 13. St. Mark (i. 1. xiv. 9.), 
 and after him succeeding Ecclesiastical writers have applied it, by 
 metonymy, as a title for those Memoirs of the life of Christ, which 
 his inspired disciples have written for the use of the Christian Church, 
 and which are closely allied to that class of writings called by the 
 Greeks 'AvoftvnfioveviiaTa. 14. Our word Gospel, derived from 
 the Saxon god, good, and spel, tidings, answers precisely to this 
 meaning. 15. EwayyeXiov Kara ~Ma.-9a.Zov, and the similar in- 
 scriptions of the other Gospels, signify not merely that these memoirs 
 were written in accordance with accounts delivered by Matthew and 
 the rest ; but that they were the genuine productions of those whose 
 names thev bear. So Polyb. in. G. at tear' 'Avvifiav Trpdleig, the 
 
4 INTRODUCTORY QUESTIONS. 
 
 deeds of Annibal. Compare Acts xvii. 28. 16. Originally the 
 books of the Bible were written continuously; and those of the Old 
 Testament were divided by the Jews, for the convenience of their 
 public service, into greater and smaller sections. In like manner 
 those of the New Testament were divided into rirXot and icetydXaia. 
 17. The t'itXoi comprised a complete subject, and were designated 
 accordingly; as the rirXog Trepi tojv fidytjv, Trepi rwv dvaipeOev- 
 ru)v 7ratdiojv, Sec. The ice<pdXaia were shorter portions, into which 
 the t'itXoi were subdivided. Of the former, the Latin name was 
 breves; of the latter, capitula: and their respective contents 
 breviarium and capltulatio. 18. St. Matthew's Gospel con- 
 tained 68 titXoi, and 355 ice<pdXaia. 19. Each line of an antient 
 ms. contained the same nuniber of letters, so that they frecpuently 
 ended with a divided word ; and by the number of these lines, 
 crimen, the length of a book was measured. Divisions according to 
 the sense were called pij^iara, and of such divisions, or sentences, 
 there were reckoned 2600 in the Gospel of St. Matthew. 20. In 
 the thirteenth century Cardinal Hugo, the author of a Commentary 
 on the Bible, introduced the division into chapters ; and the sub- 
 division into vereses was first adopted by Robert Stephens, in an 
 edition of the New Testament printed in 1551. It is clear that 
 neither of these divisions has any authority; and, though exceedingly 
 useful as a means of reference, they are frecpuently great impediments 
 to the sense. 
 
 Order in which the Gospels ivere written ; and date 
 of St. Matthew's Gospel. 
 
 21. Whose Gospel appears to have been first 
 written ? 22. In what order, and under what circum- 
 stances, did the others follow ? 23. From what internal 
 evidence does it appear that St. Matthew wrote particu- 
 larly for the Jews ? 24. Is there anything peculiar in 
 his manner of relating our Lord's discourses ? 25. 
 What do the coincidences and discrejlancies in the 
 Gospel narratives severally prove? 26. What dates 
 have been assigned to the publication of St. Matthew's 
 Gospel; and why is the earlier elate to be preferred? 
 27. Do the prejudices, which the Apostles entertained in 
 common with the rest of the Jews respecting the call of 
 the Gentiles, invalidate this date? 28. What is the 
 date proposed by Mr. Greswell ? 
 
INTRODUCTORY QUESTIONS. 5 
 
 21. There is every reason to believe that St. Matthew's Gospel was 
 the first that was written. See Iren. Hser. in. 1. Euseb. II. E. vi. 1. 
 •2-2. The order in which the others followed seems to have been that 
 in which they now stand ; and it has been supposed, with great ap- 
 parent probability, that Matthew wrote for Jews only under Saul's 
 persecution ; St. Mark under that of Herod for Jews and proselytes; 
 St. Luke under Nero's for the Gentiles; and St. John at the approach 
 of that under Trajan. [See Townsend's Chronological Arrangement 
 of the New Testament.'] 23. That St. Matthew wrote especially 
 for Jews is manifest from his constant reference to Jewish customs, 
 and to the topography of Judaea, without any explanatory details ; 
 and from his studious selection of those facts and circumstai 
 which were most likely to conciliate or affect the Jews; for example, 
 the descent of Christ from Abraham and David, the fulfilment of the 
 prophecies in Jesus, and our Lord's reproofs of Jewish errors and 
 prejudices. 24. Another great peculiarity in St. Matthew is the 
 distinctness with which he has related many of our Lord's discoui 
 as, for instance, the Sermon on the Mount. Compare also .Matt. 
 x. 1 — 32. with Luke ix. 1 — -3. 25. Though each evangelist had 
 doubtless seen, and intended his Gospel to be in some degree supple- 
 mentary to, those of his predecessors, from which he probably bor- 
 rowed many particulars ; yet their occasional discrepancies prove 
 that they wrote independently of each other, at the same time that, 
 never amounting to inconsistencies, they afford the strongest internal 
 presumption of truth. 20. Several dates have been assigned to 
 St. Matthew's Gospel, varying from the year 37 to the year (i4. As 
 it is improbable that the Christians should have been long without a 
 written history of our Saviour's ministry, the early date is to be pre- 
 ferred. 27. Nor do the prejudices, which the Apostles entertained 
 respecting the call of the Gentiles, present any difficulty ; since the 
 comprehensive nature of the Christian scheme, developed in our 
 Saviour's discourses, were probably but imperfectly understood by 
 the writer himself, until fully explained by the event. 28. Mr. 
 Greswell, however, has assigned the date to the year 45. 
 
 Account of the Author. 
 
 29. By what other name is St. Matthew known ; of 
 what country was he a native ; and whose son was he ? 
 30. What was his occupation ; and where did he exercise 
 it? 31. What particulars relating to himself are re- 
 corded in his Gospel ? 32. What is observable of the 
 
 b2 
 
6 INTRODUCTORY QUESTIONS. 
 
 manner in which he speaks of himself, in enumerating 
 the twelve Apostles ? 33. Who were the Publicans; 
 and why were they generally held in abhorrence by the 
 Jews ? 34. With what classes of people are they 
 usually joined ? 35. What is known of Matthew's minis- 
 terial career, subsequent to the death of Christ ? 36. Is 
 there any ground for supposing that he suffered martyr- 
 dom ? 
 
 29. Matthew, whom St. Mark (ii. 14.) and St. Luke (v. 27.) call 
 Levi, was a native of Galilee, and the son of Alphmis, but probably 
 not of that Alphceus, who was the father of James the Less (Matt. x. 
 3.) 30. His occupation was that of a publican, and he was em- 
 ployed in collecting the customs, levied by the Romans, upon the 
 merchandise which passed over the lake of Gennesareth. 31. His 
 call to the Apostleship is related by himself, and he gives also an 
 account of an entertainment at his house shortly afterwards, at which 
 our Lord was present in the company of other publicans. 32. It 
 has been remarked that the manner in which he speaks of himself 
 under the opprobrious name of Matthew the publican, in enumerating 
 the twelve Apostles (Matt. x. 3.), marks the deep humility of his 
 mind. 33. The publicans, though generally Jews, were a class of 
 men detested by their countrymen ; their office of collectiug the taxes 
 due to the Romans being associated in their minds with the loss of 
 their national independence. Besides, they were very commonly se- 
 duced by the temptations incident to their office ; and, as farmers of 
 the customs, their extortions were frequent and notorious. 34. 
 Hence they were regarded as heathens (Matt, xviii. 17.), coupled with 
 harlots (xxi. 32.), and always denounced as sinners (ix. 11.) 35. 
 Matthew continued with Christ till his death, and was present at the 
 effusion of the Holy Ghost on the day of Pentecost ; after which 
 ^Ethiopia, or, as some say, Persia, was the scene of his ministry. 
 36. Socrates, an historian of the fifth century (H. E. 1. 19.), adds that 
 he suffered martyrdom at Nadebbar, a city of ./Ethiopia ; but there 
 is no certainty in the tradition. 
 
 Where, and in what language, St. Matthew wrote 
 
 his Gospel. 
 
 37. Where, and in what language, did St. Matthew 
 write his Gospel ? 38. What opinion did the primitive 
 Fathers entertain respecting a Hebrew original ? 39. 
 State the evidence upon which the genuineness of the 
 
INTRODUCTORY QUESTIONS. V 
 
 Gospel rests, which is still extant in Greek. 40. What 
 does Papias say on the subject, and does his statement 
 bear upon the question of inspiration ? 41. What was 
 the language spoken by the Jews of Palestine in the 
 time of Christ ? 42. Was it spoken everywhere in the 
 same purity ? 43. What was the basis, and the charac- 
 ter, of the language, in which the New Testament was 
 written ? 
 
 37. St. Matthew wrote his Gospel in Palestine ; and, it has been 
 thought, in the Hebrew Language. 38. In this opinion all the 
 Christian Fathers agree ; asserting that the original was suppressed 
 in consequence of the corruptions introduced into it by the Ebionites 
 and Nazarenes, and a Greek translation substituted in its stead. 
 
 39. Be this as it may, the Gospel we now have, whether a Greek 
 original, or a translation from the Hebrew, is equally a genuine pro- 
 duction of St. Matthew himself; to whom it is ascribed by Papias, 
 Irenoeus, Origen, Cyril, Epiphanius, Jerome, and Chrysostom. 
 
 40. Papias says that it was translated by James, the Lord's brother ; 
 in which case its canonicity and inspiration would be equally un- 
 questionable. 41. The language, in which the supposed original 
 of St. Matthew's Gospel would have been written, was not the primi- 
 tive Hebrew of the Old Testament ; but the Aramaean or Syro- 
 Chaldaic of the age of Daniel and Ezra, which the Jews brought 
 with them from Babylon. This was the language which our Lord 
 employed in his ordinary conversation (Matt, xxvii. 46. Mark vii. 34.), 
 and in which he addressed St. Paul at his conversion (Actsxxvi. 14.). 
 42. It was spoken in less purity by the Galikeans than in other parts 
 of Judaea (Matt. xxvi. 73.), so that a Galiloean was easily recognised 
 by his dialect. 43. After the conquests of Alexander, Greek be- 
 came the universal language throughout his dominions ; and the 
 language of the New Testament was built upon this later Greek, not 
 upon the antient Attic models; and intermixed with numerous 
 oriental forms and expressions. It was in fact a branch of the koivj} 
 SiaXexrog, the spoken, not the written language, which was com- 
 monly used in the colonies established by Alexander. 
 
 Style and Scope. 
 
 44. In what respects was St. Matthew peculiarly 
 qualified to write the life of Christ ? 45. What is the 
 character of his style ; and the form of his narrative ? 
 46. What are the principal divisions of his history ? 
 
8 INTRODUCTORY QUESTIONS. 
 
 47. Mention the more remarkable events recorded by 
 him, which are not mentioned by the other evangelists. 
 
 48. Is there any peculiarity in his manner of quoting 
 passages from the Old Testament? 49. What do you 
 mean by the Septuagint ? 50. In what did this version 
 of the Scriptures originate ; and whence did it derive its 
 name? 51. What reason is there for regarding it as 
 peculiarly important ? 
 
 44. St. Matthew was peculiarly fitted for the task of writing a 
 history of the life of Christ, from his having been a constant atten- 
 dant upon our Lord, and an eye and ear-witness of almost every 
 thing that he relates. 45'. His style is natural and unaffected ; 
 and his narrative more full and circumstantial, and following more 
 nearly the chronological order of events, than those of the other 
 evangelists. 46. It divides itself into four parts ; of which the 
 first relates to the infancy of our blessed Lord (chaps, i. ii.) ; the 
 second introduces his public ministry by an account of that of 
 John the Baptist, and of the baptism and temptation of Christ 
 himself (iii. 1. — iv. 11.) 5 the third is occupied with our Lord's 
 ministry, particularly in Galilee (iv. 12. — xx. 16.); and the fourth 
 records the transactions more immediately connected with his pas- 
 sion, crucifixion, and resurrection (xx. 17. — xxviii. 20.). 47. The 
 most remarkable things recorded in this Gospel, which are not to be 
 found in any other, are, the visit of the Magi; the flight into Egypt ; 
 the murder of the innocents; the parable of the ten virgins; the 
 dream of Pilate's wife; the resurrection of many saints after our 
 Lord's crucifixion ; and the bribing of the Roman guard which was 
 set to watch the holy sepulchre. 48. It is a peculiarity in St. 
 Matthew that his quotations from the Old Testament are not made 
 from the Septuagint, as in the rest of the New Testament ; but 
 rendered immediately from the Hebrew text. 49. The Septuagint 
 is a translation of the Hebrew scriptures into Greek, made at Alex- 
 andria in Egypt, about B. c. 270, in the reign of Ptolemy Phila- 
 delphia. 50. Aristeas relates, that Ptolemy applied to the Jewish 
 high-priest Eleazar for proper persons to make the translation, and 
 that he sent six elders of each of the twelve tribes to execute the 
 task. From these seventy-two, or, in round numbers, seventy 
 translators, the version is said to have derived its name. Others, 
 however, refer the name to the approval which it received from the 
 lxx members of the great Sanhedrim. 51. Be this as it may, the 
 version was held in great repute by the Jews in our Saviour's time ; 
 and our Lord seems to have given it the sanction of his approval. 
 
INTRODUCTORY QUESTIONS. 9 
 
 Political and Moral condition of the Jeics in the 
 time of Christ. 
 
 52. What was the political state of the Jews at the 
 close of the Old Testament history? 53. How were 
 they affected by the Macedonian conquest ; and to whom 
 were they afterwards subject? 54. What was the 
 nature of their sufferings under Antiochus Epiphanes ? 
 55. How long did their servitude continue ; and by 
 what means were they delivered ? 56. Who succeeded 
 in deposing the Maccabees, and by what influence was 
 he supported ? 57. What change took place in the 
 government of Judaea, shortly after the birth of Christ ; 
 and what prophecy was thereby accomplished ? 58. 
 What great effect had been produced in the national 
 character by the captivity in Babylon ? 59. What 
 was the moral and religious state of the Jews at the 
 coming of Christ? 60. And of the Gentiles? 61. 
 What is the inference suggested by the corruption uni- 
 versally prevalent ? 
 
 52. At the close of the Old Testament history, the Jews were in 
 subjection to the Persians. 53. By the Macedonian conquest 
 (b. c. 330.) they fell under the dominion of Alexander the Great and 
 his successors, and afterwards under that of the Syrian monarchy. 
 
 54. During this latter period they were severely oppressed by 
 Antiochus Epiphanes (b. c. 168.), who entirely destroyed their civil 
 and religious liberty, set up a statue of Jupiter in the Temple, and 
 put to death all who refused to. join in his idolatrous worship. 
 
 55. This roused them to a determined resistance, and after three 
 years and a half of cruel servitude, their freedom was regained by 
 the devoted bravery of the family of the Maccabees, oG. Under 
 this dynasty they became at length tributary to the Romans ; by 
 whose influence Herod, an Idumaean by birth, but of the Jewish 
 religion, succeeded in deposing the Maccabees, and establishing 
 himself on the throne. 57. In his reign Jesus Christ was born ; 
 and shortly afterwards Judaea became a Roman province, governed 
 by a procurator ; thus fulfilling the prophecy that " the sceptre 
 should not depart from Judah" till the Messiah appeared. 58. The 
 tendency cf the nation to idolatry was entirely destroyed by the 
 captivity in Babylon. 59. In the interval however, between the 
 return under Cyrus and the birth of Christ, they lost all vital 
 
10 INTRODUCTORY QUESTIONS. 
 
 religion, set up tradition in its stead, and separated into a variety of 
 sects, who agreed in nothing but the hypocrisy of their hearts, and 
 the depravity of their lives. 60. Meanwhile the Gentile world 
 were sunk into the lowest depths of Polytheism, and its attendant 
 abominations ; and if the learning of the philosophers convinced 
 them of the absurdity of the prevailing creeds, it was insufficient to 
 lead them to the discovery of the truth, while their lives were 
 polluted by the grossest immoralities. 61. Such a state of things 
 sufficiently attest the necessity of Christ's coming, and the unspeak- 
 able mercy of God in sending his only begotten son into the world 
 " to seek and to save that which was lost." 
 
 Jeicish Sects mid Opinions. 
 
 62. What were the two principal sects among the 
 Jews ? 63. Whence did the Pharisees derive their 
 name ? 64. Describe their character ; and mention 
 their distinguishing!; tenets. 65. Who were the Sad- 
 ducees ; why so called ; and what doctrines did they 
 hold ? 66. Which of these two sects was most popu- 
 lar, and which the more wealthy and influential ? 67. 
 Of what sect were the Herodians ; and what the prin- 
 ciples which they professed ? 68. To whom were they 
 especially opposed ? 69. Are the Essenes mentioned 
 in the New Testament ; and by what were they distin- 
 guished ? 70. Mention those sects of the heathen 
 philosophers, with whom the Pharisees, Sadducees, and 
 Essenes have been respectively assimilated. 71. In 
 what did the Scribes mentioned in the New Testament 
 differ from those of the Old ; and by what names are 
 they designated in the gospels ? 72. What is meant by 
 Scribes of the People ? 73. What was the origin of 
 the Sanhedrim, and how was it constituted ? 74. Was 
 there any inferior court established for like purposes ? 
 75. Of what, besides the written law, were the scribes 
 the depositaries ? 76. What were the Traditions of the 
 Elders ? 77. What are the Talmud, the Mischna, and 
 the Gemara ? 78. What are the Targums ? 79. How 
 many of them are still extant ; and which of them are 
 the most important ? 80. What was the origin of the 
 Samaritans ? 81. Whence arose the irreconcileable 
 hatred which subsisted between them and the Jews ? 
 
4 
 
 INTRODUCTORY QUESTIONS. 11 
 
 82. By whom was Samaria rebuilt ; and to what, and 
 wherefore, was its name changed ? 
 
 6-2. The two principal sects among the Jews, in the time of Christ, 
 were the Pharisees and the Sadducees. 63. The former affected a 
 high degree of holiness, and proudly separating themselves from all 
 other denominations, thence derived their name from a word de- 
 noting separation. 64. They were peculiarly zealous in making 
 proselytes (Matt, xxiii. 15. Hor. Sat. I. 4. 3.) ; and their veneration 
 for the traditions of the Elders, made them great favourites with 
 the people. Their great characteristic was a formal hypocrisy ; 
 and fatalism, and a sort of metempsychosis, were among the doc- 
 trines they professed, as well as those of a resurrection and the 
 existence of angels and spirits. 65. The Sadducees, on the other 
 hand, so called from Sadoc, the founder of the sect, denied the 
 existence of spirits and a resurrection ; inculcating obedience to the 
 laws on the principle of disinterested duty, and utterly rejecting the 
 authority of tradition. 66. As the Pharisees were the more 
 popular, so the Sadducees were the wealthier and more influential 
 sect. 67. With them may be classed the Herodians, who attached 
 themselves to Herod and his family, and courted his favour by 
 upholding the necessity of paying tribute, and affecting Roman 
 customs and manners. 68. They were especially obnoxious to the 
 Pharisees, and took every opportunity of throwing discredit upon 
 their motives and proceedings. 69. The Essenes, who were a 
 recluse and abstemious sect, are supposed to be alluded to in Matt, 
 xix. 12. Compare also Col. ii. 18. 23. 1 Tim. iv. 3. They may be 
 regarded as the model of the monastic institutions of Christianity. 
 70. It has been remarked that the three sects of the Pharisees, 
 Sadducees, and Essenes bear, in many points, a striking resemblance 
 to the Stoic, Epicurean, and Pythagorean philosophers. 71. The 
 Scribes were ecclesiastical officers, originally appointed to transcribe 
 the law; whence, after the captivity, when Hebrew ceased to be 
 spoken, they took upon themselves the task of expounding it. They 
 were also called vopoci^dffKaXoi, doctors, and vofxiKoi, lawyers; or 
 perhaps these latter were rather the teachers, and the ypa/</iiare7c, the 
 copyists. 72. The Scribes of the people (Matt. ii. 4.) were probably 
 those twenty-four of the body who had seats in the Sanhedrim. 
 73. Tbig Sanhedrim was the great judicial council of the nation, 
 which is supposed to have originated with the seventy elders, ap- 
 pointed by Moses to assist him in the government of the Israelites. 
 It consisted of the twenty- four chief-priests, or heads of the sacerdotal 
 
12 INTRODUCTORY QUESTIONS. 
 
 courses; of twenty-four elders, and twenty-four lay-scribes ; under 
 the controul of a president, or his deputy. 74. There was a 
 smaller court in every town, consisting of twenty-three judges; from 
 which there was an appeal to the Sanhedrim. 75. Besides the 
 written law, the scribes were the depositaries of the traditional law ; 
 or traditions of the elders. 76. These traditions the Jews believed 
 to have been delivered to Moses on Mount Sinai ; and by him 
 transmitted orally to Joshua, thence continued downwards through 
 successive prophets, and collected at length into a volume called the 
 Talmud, i. e. Doctrine. 77. The Talmud consists of two parts ; 
 the Mischna (repetition) being the body of tradition itself, and the 
 Gemara (perfection?), or commentary. Of this there are two forms ; 
 and the Talmud, as it is accompanied with either of these, is desig- 
 nated the Jerusalem or Babylonian Talmud accordingly. 78. The 
 Targums, or Chaldee Paraphrases, are expositions of the scriptures, 
 rendered necessary by the loss of the Hebrew language in Babylon, 
 out of which the scribes expounded the original scriptures. 79. 
 They are ten in number, of which the most important are those of 
 Onkelos on the Law, and Jonathan ben Uzziel on the Prophets. 
 80. The Samaritans were a mixed race, partly of Jewish and partly 
 of heathen extraction, derived from the remnant of the ten tribes 
 who intermarried with the strangers whom Shalmaneser sent to 
 people the country, previously occupied by his Jewish captives. 
 See 2 Kings xvii. 81. Their offers to assist the Jews in rebuilding 
 the temple being declined, in consequence of their rejection of the 
 Hebrew scriptures with the exception of the Pentateuch, and their 
 observance of idolatrous rites and ceremonies, they erected a rival 
 temple of their own on Mount Gerizim. Hence the irreconcileable 
 hatred which ever afterwards subsisted between the two people. 
 82. Herod the Great rebuilt the city of Samaria, and called it 
 Sebaste, in honour of the Emperor Augustus. [For a fuller ac- 
 quaintance with the subject of this section, see Home or Tomline's 
 " Introduction," and J aim's " Hebrew Commonwealth" and " Bibli- 
 cal Antiquities."] 
 
QUESTIONS AND ANSWERS 
 
 ON THE 
 
 GOSPEL 
 
 ACCORDING TO ST. MATTHEW. 
 
 CHAPTER I. 
 
 Ver. I. 1. Of what significations is /3//3\oc yeviotuq 
 capable, consistent with the import of the word /3//3Xoc ? 
 2. Is it then the title of the entire Gospel, or of the first 
 seventeen verses only? 3. Quote examples of cVi- 
 ypatyal fiepiKai from the Old Testament. 4. Complete 
 the title by supplying the ellipsis, and produce examples. 
 5. Whence does it appear that the name 'I^o-oOe is not of 
 Greek but of Hebrew origin ; and how w r as it applied by 
 the Jews generally, and to our Lord particularly ? 6. 
 Is there any example of a similar name so applied by the 
 antients generally ? 7. What is the literal signification 
 of XpiaTog ? 8. To whom was the corresponding He- 
 brew term applied under the Old Covenant ? 9. In 
 what sense is it applied to Christ; which of the old 
 prophets has so designated him, and how do modern 
 Jews avoid the inference ? 10. Shew that Christ ap- 
 
 c 
 
14 CHAPTER I. 
 
 peared in each of the characters above mentioned? 11. 
 When does Xpiarog take, and when reject, the article? 
 12. About what time did it come to be used generally 
 as a proper name ? 13. Why is Christ called the Son 
 of David, and of Abraham, more particularly than others 
 named in the genealogy? 14. Illustrate by examples 
 the sense in which vioq is here used. 15. Does vlov 
 'Ajjpadfx refer to David or Christ, and is the expression 
 definite or indefinite? 16. Whence did St. Matthew 
 procure his table of Christ's lineage? 17. Point out 
 any peculiarities which argue an Hebrew original? 18. 
 How does this genealogy differ from that of St. Luke ; 
 how do you account for the discrepancy ; and what 
 prophecies were fulfilled in each respectively ? 
 
 Ver. I. 1. The word (3i(3\og signifies any written docu- 
 ment (Mark x. 4. Herod. II. 100); so that /3//3\oc yeveaewg may 
 either mean a genealogical table, or a biographical memoir. 2. In the 
 latter sense it would be applied as a title to the whole Gospel ; but 
 it is more probably one of those 67nypa<pal fxepucai, of which the 
 Old Testament affords several examples, and thus belongs, in the 
 former sense, to the first seventeen verses only. 3. Compare Gen. 
 ii. 4. v. 1. vi. 9. xxx vii. 2. 4. There is an ellipsis of rjce earl, as 
 in Mark i. 1. Compare Isai. i. 1. Jer. i. 1. Rev. i. 1. Herod 1. 1. 
 At the same time, it is a mere idiom, common in all languages. 5. 
 The name 'Irjaovg has heen derived from the Greek itjfii, I send, or 
 idoficu, I heal; but it is unquestionably of Hebrew origin, and iden- 
 tical with Joshua, which comes from a root signifying to save. As 
 denoting generally a Saviour, it was applied to those who wrought 
 any great deliverance for their country (Ecclus. xlvi. 1.) : for example, 
 to the successor of Moses, who is called 'Irjaovg in Acts vii. 45. Heb. 
 iv. 8. In these places, therefore, the E. T. should have been 
 Joshua. St. Mathew has stated the reason of the name being 
 given to our Lord in v. 21. infra. 6. That a similar title was some- 
 times given to successful generals by other ancient nations, see 
 Tacit. Ann. xv. 71. 7. Properly Xpiirroc is an appellative, from 
 Xpieiv, to anoint ; and thus answer to the Hebrew Messiah, which 
 in the Old Testament is always, with one exception, translated by 
 
CHAPTER I. 15 
 
 anointed. 8. It was thus applied to Kings, Priests, and Prophets ; 
 whom the Jews admitted to their office by anointing them with oil. 
 See Lev. iv. 3. 1 Kings i. 39. xix. 16. 9. The exception, above 
 mentioned, occurs in the prophet Daniel (ix. 25.), in his celebrated 
 prediction of the time of the advent of Messiah the Prince : who is 
 so called, not because he was ever actually anointed, but with refer- 
 ence to his Spiritual unction " with the Holy Ghost and with power." 
 To avoid the manifest application of this passage, the modern Jews 
 translate the word Messiah, not by Xpicrroc, but by ijXeipuevoc,. 
 10. Not only was our Lord the subject of prophecy, but himself a 
 prophet, mighty both in word and deed ; teaching his people, and raising 
 their affections to heaven by the clearest revelations of God and good- 
 ness. As a priest he offered up himself as an atonement for their sins ; 
 and as a King, reigning in his mediatorial character till the end of 
 time. And thenceforward over the Church in heaven throughout eter- 
 nity. See on the Acts, ch. iv. qu. 56. 11. Used without the 
 article, Xpioroc is the name, but with it, indicates the office, of Jesus. 
 12. As early, therefore, as the publication of St. Matthew's Gospel, 
 it had begun to be used as a proper name, probably as a distinctive 
 adjunct to the very prevalent appellation of Jesus; and by the 
 heathen writers Tacitus, Suetonius, and Pliny, he is called by no 
 other. 13. In proving Jesus to be the Messiah of the Jews, it was 
 important to trace his descent from David and Abraham, from both 
 of whom God had distinctly promised that he should spring : and 
 hence the Son of David was one of the titles by which he was known 
 among them. See Matt. xii. 23. John iv. 29. 14. Though v'toq 
 literally denotes a son, yet that term was used by the Jews in the 
 extensive signification of a descendant generally. Compare Numb. 
 xxxii. 41. 2. Sam. xix. 24. Ezra ii. 61. Luke i. 32. With a like 
 latitude the words nepos, f rater, so'ror, are frequently used in Latin. 
 15. Both vlov AafiiS and vlov 'Afipadp refer to Christ; otherwise it 
 would be tov 'Afipadu, or tov vlov 'Afipadp. For a similar mode of 
 expression compare Gen. xxxvi. 2, 24. The omission of the article does 
 not necessarily render the expression indefinite in the case of a proper 
 name ; not to mention that it may have been given in strict accor- 
 dance with the Hebrew genealogy. 16. It is probable that Matthew 
 copied the pedigree from a record in the family of Joseph; such 
 documents being preserved by the Jews with scrupulous accuracy, in 
 order that the lineage of the promised Messiah might be incontestibly 
 verified. 17. Independently of the omission of the article already 
 noticed, the original of the genealogy is indicated by the anarthrous 
 title /3l/3\oc yevetreug, which adheres closely to the Hebrew idiom; 
 
16 CHAPTER I. 
 
 as do also the reiterated terms of each generation, which in pure 
 Greek would be 6 de 'Icradic e'y. 'laicaifi' o £e 'Ia/ca)/3 k. t. X. 18. 
 From David to Christ the genealogies given by Matthew, and Luke, 
 are different ; they agree from Abraham to David j from Adam to 
 Abraham, the line is only recorded by St. Luke. In order to recon- 
 cile the two periods which differ, it is generally supposed that Matthew 
 has given the pedigree of Joseph, and Luke that of Mary ; whom 
 tradition reports to have been the daughter of Joachim and Anna 
 (Niceph. ii. 3.). Now Joachim, or Jehoialdm, is synonymous with 
 Eliakim, by abbreviation Hell; whose son, by virtue of his marriage 
 with Mary, Joseph would legally become : and thus he is represented 
 in St. Luke's genealogy, as the civil representative of his wife. In 
 writing for Jews, it would be sufficient for Matthew to trace the 
 descent of Jesus from Abraham and David, in accordance with the 
 promises in Gen. xii. 3. xxii. 13. 2. Sam. vii. 16. thereby fulfilled ; 
 but St. Luke, who wrote for Gentiles, was required to prove that he 
 was the predicted seed of the woman, who was to bruise the serpent's 
 head (Gen. iii. 15.) ; and therefore it was necessary to trace her 
 descent from Adam. [On the genealogies of St. Matthew and St. 
 Luke, see an Essay by " Dr. Barrett," of which the substance has 
 been given by Adam Clarke in an Appendix to Luke ii.] 
 
 Vv. II— XVII. 19. Why are the brethren of Judah, 
 and some others, mentioned in the genealogy? 20. 
 WAere the names of women usually admitted into the 
 Jewish pedigrees? 21. Account for the mention of 
 Tamar and other females. 22. Explain any omissions 
 and discrepancies in the genealogy, as compared with 
 what is recorded in the Old Testament. 23. Ik rfjg tov 
 Ovpiov. Supply the double ellipsis ; and produce similar 
 instances. 24. eV< rye fxeroLKecriag. What is the meaning 
 and derivation of jxeTotKeaia, and what is here the force of 
 the proposition eVi ? 25. How many transportations 
 to Babylon took place about this period, and to which 
 must that here mentioned refer ? 26. In what sense is 
 Joseph here called the husband of Mary ? 27. Give 
 similar instances? 28. What was the Jewish custom 
 
CHAPTER I. 
 
 17 
 
 respecting betrothals? 29. Are the verbs tikteiv and 
 ytvvqv ever interchanged ? 30. Was it usual, and with 
 what object, to divide genealogies into portions, containing 
 a certain number of generations? 31. Is the division 
 adopted by St. Matthew strictly accurate ? 32. What 
 period of time is comprised in each division respectively ? 
 33. Illustrate the sense in which yevtd is here used. 
 
 Vv. II— XVII. 19. The brethren of Judah are probably men- 
 tioned as being the heads of the tribes of Israel ; Phares and Zara, 
 possibly from their remarkable birth (Gen. xxxviii. 27. sqq.); and 
 the brethren of Jechoniah, perhaps, as having also reigned. 20. It 
 was not usual with the Jews to insert the names of women in their 
 genealogies. 21. Probably the four introduced into that of Christ 
 are specified as exceptions to the general rule of Jewish marriages. 
 Ruth was a heathen; Tamar, Rahab, and Bathsheba, became mothers 
 under peculiar, and questionable, circumstances. 22. The three 
 names of Ahaziah, Joram, and Amaziah, are omitted between Joram 
 and Ozias ; probably because they were descended from Aliab and 
 Jezebel. A similar omission appears by comparing Ezra vii. 3. with 
 1 Chron. vi. 7. The birth of Zerubbabel differs from 1 Chron. iii. 17 : 
 but see Ezra iii. 2. Abhid is probably the same with Meshullam in 
 1 Chron. iii. 19. Compare 2 Sam. iii. 3. with 1 Chron. iii. 1. 
 23. With tyjq tov Ovpiov supply yvvattcog and irore. A precisely 
 similar omission of uxor and ollni occurs in Virg. 2En. ill. 319. 
 Hectoris Andromache. Lucan Ph. n. 384. Catonis Marcia. 24. 
 As derived from neroiKeiv, the noun [ierouceaia implies a removal 
 from one place of abode to another. It is not found in the classics ; 
 but the lxx. use it for the word by which the Jews, by way of 
 euphemism, designated their captivity in Babylon. Of eVt, in defini- 
 tions of time, signifying about, there is an example in Porphyr. 
 Abstin. IV. 17. eVi t<ov Trarepwv nynZv yeyovuc,. 25. There 
 were three deputations of the Jews to Babylon by Nebuchadnezzar ; <S 
 the first under Jehoiakim ; from which the captivity of 70 years 
 seems to have been computed, b. c. 606 ; the second about 9 years 
 afterwards, under Jehoiakim ; and the third, B. c. 587, under 
 Zedekiah. It is the first to which the genealogy refers. 26. It is 
 in the sense of a betrothed husband, that Joseph is here called dvdpa 
 Mapiag. See v. 18. and compare Gen. xxix. 21. Deut. xxii. 24. 
 27. In like manner Servius on Virg. Eel. vin. 18. defines conjux by 
 
 c2 
 
18 CHAPTER I. 
 
 non quae erat, sed quae fore speraoatur ; and so gener is used pros- 
 pectively in Tacit. Ann. xn. 3, 4. 28. Some time usually 
 elapsed among the Jews between the betrothal and the marriage; 
 though the name and relationship of husband and wife commenced 
 from the former. See Deut. xx. 7. Judges xiv. 7, 8. 29. In v. 16. 
 yevvav changes its import for that of t'iktciv, as in Plut. Ages. 497. 
 to yevvrjOiv e§ avrrjg 7raidiov. On the other hand, rt/creiv is 
 sometimes put for yevvav, as in Horn. Od. JaJ. 174. ov reY 'OSvaaevg. 
 30. It was usual with the Jews, for the purpose of aiding the 
 memory, to divide their genealogies into portions. 31. Although 
 the divisions adopted in the genealogy of Christ are not strictly 
 accurate, they are sufficiently so for the purpose proposed: and by re- 
 peating the name with which each series of fourteen generations ends 
 at the head of the next, the numbers are made complete. 32. The 
 period from the birth of Abraham to David's accession to the throne 
 comprises about 940 years (b. c. 1996 — 1055) j from thence to the 
 Captivity, about 450 years ; and thence again to the birth of Christ, 
 606 years. 33. The word yeved, in the sense of a generation, 
 occurs in Numb. xiii. 23. Jerem. viii. 3. lxx. So also in Joseph. 
 Ant. VII. 6. 6. eVi Teaaapag yevedg tovq iraidag avrov jSacrikev- 
 aeiv tojv 'loparfKiTuiv. Compare Herod. I. 7. vi. 98. 
 
 Vv. XVIII — XXV. 34. Distinguish between yiveatg 
 and yewnaig. 35. State and illustrate the force of 
 yap, in the clause beginning \ivr)artv%d(jr\g yap k. t. A. ; 
 and point out the construction. 36. Explain fully the 
 phrase evpidn kv yaorpl zyovoa ; and supply the ellipsis, 
 as well as certain others which occur in the following 
 verses. 37. Is there any sufficient reason for the 
 supposition that the words Ik IIk. dyiov are an interpo- 
 lation ? 38. Enumerate the different senses which 
 irvevfia bears in the New Testament. 39. Account for 
 the absence of the article in this passage. 40. What is 
 the sense which dkaiog commonly bears in the New 
 Testament? 41. Has any other sense been affixed 
 to it in this passage, and is it admissible ? 42. What 
 is the import of the verb xapa^iy /xanVai ? 43. What 
 

 CHAPTER I. 19 
 
 was the legal punishment of adultery among the Jews 
 and antients generally; and upon what principle did 
 Joseph proceed? 44. What is the meaning, and 
 construction of the verb ivQv^eiadai ? 45. Distinguish 
 between ovap and virap, and shew that bvap is here 
 correctly used. 46. What is the general and Scrip- 
 tural signification of the word ayyeXog, and whom may 
 ayyeXog Kvpiou here more particularly designate ? 47. 
 Enumerate the different senses in which ow'Cuv is em- 
 ployed in the New Testament. 48. What is here 
 meant by tov XaoV aurov, and twv a/xapriuiy avruvl 
 49. How is the expression, iVa 7r\i]pu)djj to pi]6ey k. r. X. 
 to be understood in the New Testament ? 50. What is 
 the primary import of the prophecy here alleged, and 
 how is it applied by the Evangelist to the birth of Christ? 
 51. Has the article any force before TrapBevogl 52. 
 What is the origin and import of the name 'Efi/xavov^X ; 
 and how is ko.\e<tov<ti here used, both as to sense and 
 syntax ? 53. Distinguish between nrpwroroKog and 
 -Kpw-oTOKOQ. 54. Is it to be inferred that Mary had 
 any other children ? 55. When, by whom, and on 
 what occasion, was the name of Jesus given to our 
 Lord? 
 
 Vv. XVIII — XXV. 34. By ye'vecric is meant origin or descent, 
 as in Gen. ii. 4. v. 1. Exod. iv. 24. Herod, n. 46. Arrian, Alex. vil« 
 29. 4. ; by yevvrjcng, birth or nativity. Hence the latter, indepen- 
 dently of the consent of mss., is most agreeable to the context. 
 35. The particle yap is here not carnal but explanatory, in the 
 sense of the Latin nempe. Instances of the usuage occurs in Matt, 
 iii. 3. Herod, n. 5. iv. 14. Xen. Hell. iv. 2. 9. Joseph. Ant. I. 2, 3. 
 With respect to the construction, the gen. absol. is used for fivncrev- 
 Qeiaa Mapia evpeOn. Compare Gen. xliv. 4. 1 Sam. ix. 11. 36. 
 We have evpiaKeoQai in the sense of elvai, in Luke xvii. 18. Rom. 
 vii. 10. Eur. Iph. T. 777. Hence evpeQrj exovcra is put for i}V 
 
20 CHAPTER I. 
 
 exovtra, i. e. ei^e. There is an ellipsis of fipecpog with iv yaorpi 
 exovvct, which is supplied in Luke i. 44. 4gain, in the preceding 
 clause, eig evvijv must be supplied with owe X9eiv, as in Aristarch. 
 Epist. I. 15.: and in vv. 20, 25. irapaXafietv eig oUiav is the full 
 construction; as in Lucian. Timon. 17. In v. 25. with hug ov 
 supply xpovov. 37. The only reason for considering the words e'jc 
 irv. dyiov as an interpolation, is that they anticipate the declaration 
 of the Angel in v. 20. : but it is very natural for an historian to speak 
 by anticipation of an event, which is passing in his mind. All the 
 mss. contain the words. 38. In the New Testament Ttvevua has 
 six meanings : a. Wind or breath (Matt, xxvii. 50. John iii. 8.), but 
 rarely ; b. The spiritual or intellectual part of man, as distinguished 
 from odp%, the carnal part : in which sense the dative 7rvevuari is 
 used adverbially, always without a preposition (1 Pet. iii. 18.) ; c. . 
 Spirit, in the abstract ; whence immaterial agents, as the irvev uara 
 of the demoniacs (Luke xxiv. 34. Acts xxiii. 9.); d. The Holy 
 Spirit, tear' e?o%>jV, with the article, except in anomalous cases, 
 invariably prefixed (Matt. iv. l.xxviii. 19.); e. The influence or 
 operations of the Spirit, always without the article, except in cases 
 of reference or renewed mention ; f. The effects of the Sjririt. 39. 
 The absence of the article may in this instance be accounted for by 
 the presence of the preposition. [See Middleton on the Greek 
 Article.] ' 40. Generally in the New Testament the word Siicaiog 
 indicates a strict observer of the Lata of M< oses. 41. Some would 
 here render it merciful; comparing Eur. Med. 722. Thus also 
 (Bquus is used in Hor. Od. III. 18. 3. But though Joseph would not 
 act unmercifully by exposing Mary, yet he was prepared to act in con- 
 formity with the Law ; nor is there any decisive example of the 
 alleged import of Siicaiog in the New Testament. 42. The verb 
 7rapadeifiaTi%€iv signifies to punish for the sake of example (napa- 
 delyfta). Compare Polyb. II. 60. A. Gell. VI. 14. Tacit. Ann. xn. 
 20. 4. Terent. Ad. v. 1. 10. 43. The punishment of Adultery both 
 among the Jews and the ancients generally was stoning (Deut. xxii. 
 23. Horn. II. T. 57.) ; but the alternative of private repudiation 
 before two witnesses was allowed to the husband (Deut. xxiv. 7.) ; 
 and this Joseph thought of adopting. 44. Properly dvOvueloQat 
 signifies to desire; and, with an accusative, to meditate or deliberate 
 upon any thing. Compare Matt. ix. 4. Acts x. 19. Thucycl. n. 40. 
 Joseph. Ant. xv. 5. 3. 45. There is this distinction between ovap 
 and vwap, that the former is a dream ; the latter, a waking vision. 
 Horn. Od. T. 547. ovk ovap, dW virap. Ammonius : virap ovei- 
 paroQ SiaQspei* virap uev yap eortv n] evapyng oipig, bveipov de (?j 
 
CHAPTER I. 21 
 
 ovap) ij iv r<fi icaOevdeiv <pavraaia. Hence it is clear from v. 24. that 
 ovap is here correctly used. 46. The word dyyeXog signifies 
 properly a messenger ; as in Luke vii. 24. ix. 52. James ii. 25. In 
 the Scriptures however, the term is more usually applied to those 
 heavenly spirits, who are sent forth to execute the will of God, and 
 forward the salvation of mankind. See 1 Tim. v. 21. Heb. i. 13, 14. 
 Gabriel is here perhaps meant, as in Luke i. 11. 19. 26. ) 47. There 
 are four distinct significations of the verb uio^eiv in the New Testa- 
 ment, a. To preserve generally, from evil or danger; b. From 
 sickness, i. e. to heal ; c. From the particular danger denounced 
 by the prophets ; d. From eternal death ; i. e. to give future salva- 
 tion in heaven. It occurs above one hundred times ; in each of 
 which the proper import is readily discernible. 48. Though by 
 top Xaov avrov, Joseph would understand God's chosen people, the 
 Jews ; yet all are intended, whether Jews or Gentiles, who embraoe 
 the Gospel. See Isai. liii. 11. John vi. 37. Tit. ii. 14. 1 Pet. i. 2. 
 By duapria is meant the pxtnishment due to sin, as well as sin itself. 
 Compare John i. 29. ix. 41. xv. 22, 24. 1 Pet. ii. 24. 49. In some 
 instances the words "iva 7r\?/pw0y may imply no more than the accom- 
 modation of a prophecy to some accidental event; but with reference 
 to the prophecies, which are either altogether, or in a higher and 
 more spiritual sense than in their primary application, fulfilled in 
 Christ, they indicate, not that the event was brought about in order 
 to fulfil the prophecy, but that it came to pass as foretold by the 
 prophet. They are equivalent in fact to the forms, tots eTrXnpojQr), 
 or ovThjg €7r\rjp(ji9r], which elsewhere occur. 50. In its primary 
 import, the prophecy from Isaiah (vii. 14.) indicated the birth of a child 
 in the reign of Ahaz, in connection with the speedy deliverance of the 
 house of David from the united armies of Israel and Syria ; but the 
 Evangelist quotes only so much of it as relates, in the higher sense, 
 wherein it could have been fulfilled in Christ alone, to the miraculous 
 conception of the Virgin Mary. 51. The insertion of the article 
 before TrapQevog is in exact conformity with the Hebrew, and 
 clearly points to that particular virgin, who was to give birth, in an 
 extraordinary manner, to the promised Redeemer of mankind. 52. 
 It was in the signification of Emmanuel, not in the name itself — which 
 is of Hebrew origin, denoting God with us, — that the prophecy was 
 fulfilled. Compare John i. 14. To be called, frequently implies to 
 be, both in Greek and Hebrew (Matt. v. 19. Luke i. 76.) ; and the 
 third person plural KaXevovcn is used impersonally for KknQnaeTai. 
 We have the same syntax in Gen. xvi. 14. Exod. xv. 23. Luke xii. 
 20. xiv. 35. xvi. 9. and elsewhere. 53. Accented on the antepe- 
 
22 CHAPTER II. 
 
 nultima, TrpuroroKog applies, passively, to a son, first-born ; on the 
 penultima, 7rpwroroKoc, actively to the mother, bearing for the first 
 time. There is a similar difference between Oeocpopog and 9eo(f>6pog ; 
 [irjrpoKrovoQ and firiTpoKTovoQ ; &c. 54. It does not follow that 
 Mary had other children ; though this is not probable : but that she 
 had had none before. Compare Exod. xiii. 2. xxxiv. 19. 55. The 
 name of Jesus was given to our Lord, by divine appointment (v. 21.), 
 on the eighth day after his birth, at the time of his circumcision, and 
 most probably by Joseph, as indicated by the English translation. 
 Compare Luke i. 63. ii. 21. *» , | 
 
 / 
 
 CHAPTER II. 
 
 Vv. I, II. 1. Who was the Herod here mentioned, 
 and by what title was he distinguished ? 2. When did 
 he begin his reign, and how long before his death was 
 Christ probably born? 3. What estimate may be 
 formed of his character from the narrative of Josephus, 
 and how does it bear upon the conduct which is attri- 
 buted to him in the gospel ? 4. Among whom were 
 his territories divided after his death, and upon whom 
 devolved the government of Judaea? 5. In what 
 portions were the other provinces distributed ? 6. In 
 what sense is the verb fiaaiXeueiv applied to Archelaus in 
 v. 22 ? 7. Construct a table of the Herodian family, 
 so far as the members of it mentioned in the New Testa- 
 ment are concerned. 8. At what distance, and in 
 what direction, from Jerusalem, lay Bethlehem, the 
 birthplace of Christ ? 9. By what other name is it 
 known? 10. Was there any other place of the same 
 name, so as to render it necessary to distinguish them ? 
 11. Who were the jxdyot aV dvaroXoiv, and from what 
 country are they supposed to have come ? 12. Is not 
 
CHAPTER II. 23 
 
 there a prophecy in the Old Testament, relating to the 
 advent of Christ, which makes mention of the rising of a 
 star ? 13. By whom, and upon what occasion, was it 
 delivered? 14. Have we any proof that a general 
 expectation of the appearance of some remarkable per- 
 sonage prevailed at this time, which was calculated to 
 draw attention to this prophecy? 15. May any other 
 circumstance have instigated the journey of the Magi ? 
 
 16. What account is given of the eastern Magi by 
 antient authors, which shews that they would have been 
 more particularly likely to act in the manner described ? 
 
 17. Translate ev ry dvaroXrj, and give reasons for the 
 version you adopt. 18. Was the effulgence which 
 directed the Magi necessarily a star ? 19. In what 
 sense are the word fidyog, and its derivatives, used else- 
 where in the New Testament ? 20. How is the verb 
 irpooKwziv constructed, and what are its general and 
 scriptural applications? 21. Did the presentation of 
 Christ in the temple occur before, or after, the arrival of 
 the Magi, and the flight into Egypt ? 
 
 Vv. I, II. 1. The Herod here mentioned, was the son of Anti- 
 pater, an Idumaean, and therefore of the race of Esau. He was 
 distinguished by the name of Herod the Great, in consequence of 
 his victories over Antigonus ; and received the appointment of 
 tetrarch, with permission to be called King of Judoea, from the Ro- 
 mans. 2. According to Josephus (Ant. xiv. 26.), he began his 
 reign in the consulship of Pollio and Calvinus (a. u. c. 714.), and 
 reigned thirty-seven years (Joseph. Ant. xvii. 10. B. J. I. 21.). 
 Now Josephus mentions the popular belief that his last illness was 
 the consequence of God's vengeance for his crimes, of which the 
 massacre of the innocents was certainly one of the greatest. In the 
 absence therefore of any direct testimony, it may be inferred with much 
 probability that he survived the birth of our Lord not more than two 
 years ; so that the latter event took place in the year a. u. c. 749, 
 or four years earlier than the vulgar sera. 3. The events of Herod's 
 
24 CHAPTER II. 
 
 reign, as recorded by Josephus, prove him to have been a most 
 odious and sanguinary tyrant, and capable of any enormity. From 
 motives of jealousy or ambition, he put to death Aristobuhis, the 
 youthful brother, and Hyrcanus, the aged grandfather, of his beauti- 
 ful and even beloved wife, Mariamne ; Mariamne herself, and her 
 mother Alexandra; his sons Alexander, Aristobulus, and Antipater; 
 and shortly before his death, he entreated with tears in his eyes, that 
 all the chief men of his kingdom should be slaughtered, as soon as 
 the breath was out of his body, that there might be no public 
 rejoicing at his death. As the act of such a monster, the massacre 
 of the infants of Bethlehem will not excite surprise. 4. After the 
 death of Herod, his kingdom was divided among his three surviving 
 sons, Archelaus, Philip, and Antipas ; each of whom are called by 
 the name of Herod in Scripture. Judaea was comprised in the 
 portion of Archelaus, the eldest ; together with Samaria and Idu- 
 msea. 5. To Antipas were divided the provinces of Galilee and 
 Persea : to Philip, those of Trachonitis, Batansea, Gaulonitis, and 
 Paneas. See Joseph. Ant. xviii. 8. 1. 6. Since Archelaus had 
 only the title of JEthnarch, the verb (3a<n\eveiv (v. 2*2.) must be 
 taken in this limited sense : and, indeed, it is frequently used of any 
 kind of government. Compare Horn. Od. H. 394. iEsch. Prom. 24. 
 Herod, by his will, had invested Archelaus with the regal authority ; 
 but Augustus refused to ratify his title. 7. On the opposite page 
 is a Table of the Herodian family, as far as they are mentioned 
 in the Sacred History. 
 
CHAPTER II. 
 
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26 CHAPTER II. 
 
 8. Bethlehem, the birth-place of Christ, was a small town in the 
 tribe of Judah ; about six miles south of Jerusalem. 9. It is called 
 Bethlehem- Ephrata in Gen. xxxv. 19. Mic. v. 2. 10. There was 
 another place of the same name in the tribe of Zebulon (Josh, 
 xix. 15.) ; and therefore St. Matthew has added tt]q 'lovdaiag to 
 distinguish them. 11. The Magi were eastern sages, professing 
 doctrines which are said to have been originally derived from 
 Abraham, and revived by Zoroaster, and devoting themselves almost 
 exclusively to astrological pursuits. They seem to have originated 
 in Persia, and thence to have spread over Chaldsea and Arabia ; 
 from which latter country, which is not only called the East in 
 Scripture (Judg. vi. 3. Job i. 3.), but produced in abundance the 
 gifts which they offered to the infant Jesus (Psal. lxxii. 13. Virg. 
 Georg. i. 57.), these fidyoi air' dvaroXwv in all probability came. 
 They lived in colleges, and constituted the priesthood of their res- 
 pective countries. 12. There is a prophecy in Numb. xxiv. 17. 
 which predicts the advent of the Messiah under the figure of a star : 
 " There shall come a star out of Jacob, &c." 13. It was delivered 
 by the Arabian,,prophet Balaam, who had been summoned by Balak, 
 king of mfifib, to curse the children of Israel ; so that the record of 
 the circumstance was doubtless preserved by these eastern sages. 
 14. It is certain indeed that a very general expectation prevailed at 
 this time over the East, originating perhaps in this particular pro- 
 phecy, that a remarkable personage would shortly appear in Judcea, 
 be received as a great temporal prince, and deliver the Jews from 
 Roman bondage. See Tacit. Hist. v. 13. Sueton. in Vesp. c. 4. 
 Joseph. B. J. vi. 5. 4. 15. Moreover by computing the period 
 mentioned by the prophet Daniel (ix. 25. sqq.), with whose writings 
 they must have been familiar, the Magi would ascertain that the 
 birth of Messiah was at hand. 16. In the accounts given of them 
 by ancient authors, it is stated that they kept a register of the 
 principal phenomena of the heavenly bodies ; so that the rising of a 
 ***^ new star woura be immediately noted, and the prophecies before 
 stated, connected with the opinion generally entertained by the 
 antients that such phenomena announced the birth of some distin- 
 guished individual, would at once suggest their journey into Judaea. 
 [For an account of the Magi see Prideaux's Connection, i. 4. Hyde 
 de Relig. Vet. Pers. xxxi. and compare Xen. Cyrop. iv. 5. 16. 
 Diog. L. I. 1. sqq. iElian. V. H. II. 17. iv. 20. Justin. I. 9. 7. XII. 
 13. 4. Cic. de Div. i. 23.] 17. Since the star was clearly to the 
 west of Arabia, unless iv tij dvaroXy refers to the Magi, not to the 
 star, it must be rendered at its rising. This seems probable from 
 
CHAPTER II. 27 
 
 the use of the singular, instead of the plural, which includes the 
 rising of all the heavenly bodies collectively, as in the foregoing 
 verse. 18. There is much diversity of opinion respecting this star; 
 but the appearance was unquestionably miraculous. It was pro- 
 bably the same effulgence, however caused, which shone round the 
 shepherds, to whom the angels announced the glad tidings of the 
 nativity (Luke ii. 9.). 19. In Acts xiii. 6, 8. pdyog, whence 
 fiayeveiv (Acts viii. 9.), is used in a bad sense, to denote a 
 magician or impostor. Compare Iior. Epist. u. 1. 212. 20. The 
 verb irpooKweXv is constructed either with a dative or an accusative ; 
 and denotes generally the homage paid by eastern nations to their 
 sovereigns. C. Nep. in v. Conon. c. 3. Xecesse est enim, si in 
 conspectum veneris, venerari te regem ; quod irpocKweiv Mi vocant. 
 This is the sense here ; but it has also in scripture the higher sense 
 of religious worship ; as in Matt. iv. 9, 10. Luke iv. 7. John xii. 20. 
 So likewise in Joseph. Ant. vi. 7. 5. irpooicvvel t<$ Bey. 21. Tin: 
 visit of the Magi must have been after the presentation of Christ in 
 the temple ; since, otherwise, their offerings would have enabled 
 Mary to make the larger offering, instead of the smaller, at her 
 purification (Luke ii. 24.). On the other hand, the wonders, which 
 marked the presentation, could not yet have reached Herod's ears, 
 who was still unacquainted with the condition and abode of the 
 Virgin and her child ; so that the two events must have been nearly 
 contemporary, and the danger arising out of Herod's alarm would 
 make the flight into Egypt immediately urgent. It will appear then 
 that the visit of the Magi took place on the day of the presentation, 
 after the ceremony ; and that, the parents and child set out for 
 Egypt on the same night. 
 
 Vv. Ill — XII. 22. What are the primary, and 
 metaphorical significations of the verb Tapupaeiv ? 23. 
 Was the alarm of Herod and the Jews such as might 
 have been expected from the occasion ? 24. How do 
 you explain the construction of -Kdo-a 'lepoaroXvfxa ? 25. 
 Who were the dpxiepetQ and ypafAfjarelQ rou Xaov ? 26. 
 What tense is yzwarai, and how employed? 27. By 
 which of the prophets was the prediction, cited by the 
 Sanhedrim, delivered ; and is it quoted correctly by 
 St. Matthew ? 28. If not, is the Evangelist respon- 
 
28 CHAPTER II. 
 
 sible for its incorrectness; and is there any means of 
 reconciling the citation with the original Hebrew, or the 
 lxx version ? 29. In what sense is yfj here used ? 
 30. What is meant by E^eXeuaerat ? 31. Illustrate by 
 sacred and profane examples, the signification of 7roijucu- 
 veiv as applied to rulers ; and point out its peculiar 
 fitness in this place. 32. What are the respective 
 meanings of dupifiovv and aVpt/3we e'&ra'^v? 33. How 
 far is the participle kopevQevteq, in this and similar in- 
 stances, to be regarded as pleonastic. 34. Adduce 
 examples of a verb followed by its cognate substantive, 
 as in the expression \dpav i^dprjaav. 35. What is the 
 meaning of Qnaavpog in this passage, and is it so used by 
 other writers ? 36. Can you mention any other in- 
 stances of the custom of presenting gifts to eastern 
 princes, and is it still in use ? 37. Of what have the 
 gifts of the Magi been supposed to be emblematic ; and 
 may there have been any thing providential in the 
 offering? 38. Explain the senses in which xprjfiaTi^Eiv 
 and xp^iucf'^^^at are respectively used ? 39. Supply 
 the ellipsis with dvaKdfxd'ai. 
 
 Vv. Ill — XII. 22. The verb rapdcaeiv, to disturb, is applied 
 metaphorically to any mental perturbation ; as, in this place to 
 fear ; and so in Luke i. 12. 23. The prevailing expectation would 
 excite in Herod the fear of losing his crown ; and the Jews would be 
 equally alarmed at the excesses into which his jealous and cruel dispo- 
 sition might lead him. There was also a very general opinion among 
 them that the appearance of their Messiah would be preceded by 
 some great national calamity. 24. Since 'lepoooXv^ia is always 
 neuter in the New Testament, 7ra<m must agree with itoXiq under- 
 stood. 25. See Introd. qq. 72, 73. 26. The present jevvdrai 
 is put Hebraice for the future yevvrjOijireTai, or /xeXXei yevvdaOai. 
 Compare Mai. i. 6. ii. 7. 27. The citation from Mic. v. 2. is not 
 made either directly from the Hebrew or the lxx. 28. Matthew, 
 
CHAPTER II. 29 
 
 however, is not responsible for the correctness of the quotation. It 
 is sufficient that he reported the answer of the Sanhedrim, as they 
 gave it : and therein the main point, the birth of Christ, is retained. 
 For the interrogative form of the original is substituted an equivalent 
 negative ; and the word i]yep,6(nv, princes, for the thousands 
 (xiXuiaw), over which they presided. See Exod. xviii. 21. 1 Sam. 
 xxiii. 23. 29. The noun yi] is used in the sense of iro'Xig, as In 
 Jerem. xxxvi. 7. xli. 22. lxx. Matt. x. 15. iEsch. Theb. 101. Eur. 
 Phcen. 6. 862. Ion. 204. 30. Like the corresponding Hebrew 
 verb, e&pxecOai here implies to be bom. Compare Gen. xxxv. 15. 
 Job i. 25. Isai. xi. 2. 31. As applied to rulers, the verb Troipai- 
 veiv signifies metaphorically to govern ; as in 2 Sam. v. 2. Ps. ii. 9. 
 lxx. There is the same metaphor in the iroipeveq Xauiv of Horn. 
 II. A. 263. B. 243. et passim. So also Anacr. Carm. lx. 8. Hence 
 Xen. Cyr. vill. 2. 8. TrapaTrXtjma epya errri vopeojg clyaQov icai 
 fiaaiXewq dyaOov. The word is applied with peculiar propriety to 
 the pastoral nature of the Messiah's office. 32. The E. T. have 
 treated aKpifiovv ri and dtcpifiwe. e^erdZeiv irepi tivoq as equivalent 
 expressions ; but the former signifies to obtain, and the latter, to 
 seek for, accurate information. Compare Herodian. i. 11. 14. 
 .ZElian. H. An. in. 9. 33. Although participles of verbs of motion 
 are used in some sort pleonastically with finite verbs, they may yet 
 be regarded as imparting a degree of quickness to the motion in 
 question ; as in vv. 8. 23. Compare Horn. II. N. 9. Herod, vin. 
 225. Thuc. in. 73. Xen. Mem. In. 9. 9. Soph. Phil. 353. Arist. Nub. 
 99. Vesp. 789. 34. The following are examples of a verb followed 
 by a cognate substantive : Matt. xxvi. 10. epyov eipydoavro. Luke 
 ii. 9. e<po(3rj9i]<Tav ^)6j3ov. Add Mark iii. 28. Luke viii. 5. John v. 
 32. vii. 24. Eph. i. 19. Heb. viii. 10. So with a dative, in Matt, 
 xiii. 14. dicoy a'/cou'eere. Mark vii.'lO. Bavdrio TeXevrdru). Though 
 frequent in Hebrew, the idiom is strictly classical. Thus iElian. V. 
 H. viii. 15. vitc}]v eviKiicre. Soph. (Ed. T. 05. vttvoj evveiv. 35». 
 Render QnaavpovQ, caskets: in which sense it occurs in Herod, n. 
 51. 121. 150. in. 37. iv. 1G2. Eur. Ion. 923. Joseph. Ant. ix. 8. 2. 
 Compare Virg. Georg. iv. 228. 36. It is still unusual in the East 
 to approach a person of distinction without a present ; and instances 
 of the custom will be found in Gen. xxxii. 14. xliii. 2. 1 Sam. x. 27. 
 1 Kings x. 2. Psal. lxxii. 10. sqq. Thus Senec. Epist. 17. Beges 
 Parthos non potest quisquam salutare sine munere. 37. The 
 offerings of the Magi have been sometimes regarded as emblematic 
 of our Lord's character and offices : gold being presented to him as 
 to a king; frankincense as to God; and myrrh, from its use in 
 
 d2 
 
30 CHAPTER IT. 
 
 embalming, in allusion to the sacrifice of his death. They would he 
 a providential means of support to his parents in Egypt. 38. In 
 classical Greek, xPW aTl & lv > fr° m XPVI ia ) signifies to transact, or 
 debate upon, public business ; as in Thucyd. v. 5. e'xpjjjMa'ri<T6 7rept 
 tyiXiag Tolg 'AQrjvaioig. Hence to acquire a name, or to be called ; 
 as in Diod. Sic. p. 961. e'xp»7/iaVi£e ficunXevg. So also in Acts xi. 26. 
 Rom. vii. 3. The passive xp?7/xarr'£e<70ai, however, signifies through- 
 out the New Testament divinitus moneri, either with or without the 
 source of revelation expressed. See Luke ii. 26. Acts x. 22. Heb. 
 viii. 5. xi. 7. xii. 25. Josephus uses the active voice in the same 
 sense in Ant. x. 1.3. xprifxaricravTog avT<# rov Qeov. 39. With 
 dvanduxl/ai supply 7rodag. 
 
 Vv. XIII— XVIII. 40. Why was Egypt the most 
 convenient place of refuge for Joseph and his family ? 
 41. What is the name by which Egypt is called in the 
 Old Testament ? 42. What was its political condition 
 at this time ? 43. Explain the syntax of rov d-n-oXeaai^ 
 and of vvKTog ? 44. Supply the ellipsis with rrjg reXev- 
 rfjg, and illustrate the expression. 45. By whom was- 
 the prophecy here cited delivered; and what was its 
 primary import ? 46. How was it fulfilled in Christ ? 
 
 47. Illustrate the sense in which ijiirai^eLy is here used. 
 
 48. Adduce examples of elliptic construction, similar to 
 d-n-oo-reiXag dve'tXe. 49. What is the exact meaning of 
 the expression and Surovg kcu kcitiotepu) ? 50. Does 
 Josephus mention the murder of the innocents ; and, 
 if not, how may his silence be accounted for? 51. 
 Does any heathen writer connect any remarkable saying 
 of Augustus with this transaction ? 52. Where was 
 Ramah ; and how is the prophecy, respecting Rachel 
 mourning, applied to the massacre by Herod? 53. 
 Explain and illustrate the phrase ovk elai. 
 
 Vv. XIII — XVIII. 40. Egypt was selected as the place of refuge, 
 because it was the nearest country beyond Herod's jurisdiction ; 
 
CHAPTER II. 31 
 
 and many Jews had settled there, for whom Onias built a temple. 
 The distance from Bethlehem was about sixty miles. 41. In the 
 Old Testament Egypt is called Mizraim, after a son of Ham (Gen. 
 x. 6.). 42. At the birth of Christ it was a Roman province, to 
 which condition it was reduced after the battle of Actium. 43. 
 With tov aVoXeVai there is an ellipsis of eveicci, as in Matt. iii. 13. 
 xi. 1. xxi. 32. and elsewhere ; and vvKTog is the genitive of tone, as 
 in Matt, xxvii. G4. xxviii. 14. 44. The noun reXevrt] and the verb 
 reke.vTav are constantly used of death, with fiwv or (3iov understood. 
 Sofnis and Jlnire, in Tacit. Ann. vi. 25, 51. 45. In their primary 
 import the words from Hos. xi. 1. refer to the deliverance of Israel 
 from Egypt. 46. They may have been used as proverbial of 
 escape from any great danger, and thence applied by St. Matthew as 
 significant of the return of the infant Jesus. 47. Properly ifnrai- ^ 
 Z,eiv denotes to treat as a child; and thence, to deceive. Cicero 
 employs illudere in the same sense, in Or. pro Quinct. 1G. 48. 
 After dirooTei\a.Q supply rivag, and compare Matt. xiv. 10. xxvii. 19. 
 Acts vii. 14. So Justin, v. 9. Miscrxtnt qui cum inter cipiant. 
 The same idiom is common in English. An accusative is supplied in 
 Mark vi. 27, 28. Herod. I. 1-7. 49. From the unnecessary ex- 
 tent of a larger massacre, it has been thought that the infants of one 
 year old only were included in Herod's edict; and certainly the verb 
 SieriZeiv signifies to live one year complete, or as it were Si 6\ov 
 tov erovg, in Aristot. H. An. ix. 5. There is, however, no grounds 
 for believing that Herod would have shrunk from any act even of 
 the most wanton barbarity ; and heria is used of a space of two 
 years in Acts xxiv. 27. xxviii. 30. So rpierla, of a space of three 
 years, in Acts xx. 31. 50. In so small a place as Bethlehem, 
 the number of male children of two years old and under, and to vg 
 irawag clearly indicate males only, as distinguished from to iraiS'ia, 
 would not exceed twenty ; so that Josephus, who does not mention 
 the massacre, may have passed it over as a trifling item in the 
 catalogue of Herod's cruelties. 51. Macrobius (Sat. n. 4.) in 
 alluding to the event, states that one of Herod's own children was 
 among the victims ; and that Augustus, being told of the circum- 
 stance, observed that it was better to he Herod's hog than his son, 
 punning upon the words vv and vioy. 52. Hamah, in the tribe of 
 Benjamin, was not far from Bethlehem ; and the prophecy of 
 Jeremiah (xxxi. 15.), which represents Rachel mourning for her 
 descendants slaughtered by Nebuzaradan over her grave, is aptly 
 accommodated to the slaughter recorded by the evangelist. 53. The 
 euphemistic phrase ovk dvat, signifying to be dead, is common both 
 
32 CHAPTER II. 
 
 in Hebrew and Greek, and indeed in all languages. Thus Horn. II. 
 B. 641. Ov yap eV Otvrjog fxeyaXrjropog v'teeg tjcrav, Ov8' ap' er' 
 avrog env, ddve Se %av96g MeXeaypog. Eur. Supp. 1139. j3e(5d(Tiv, 
 ovKeT ela'i cot, ficirep, retcva. Compai*e Horn. II. X. 384. Eur. 
 Hipp. 357. 866. 1157. 
 
 Vv. XIX— XXIII. 54. What extent of country 
 constituted the yrjv 'Icpcu)X ; and how was it divided ? 
 
 55. To whom does the plural ol ^Tovvreg refer ? 
 
 56. What was there in the character of Archelaus to 
 deter Joseph from entering Judaea ? 57. Why would 
 
 ft- 
 
 he be safer in Galilee ? 58. How do you render eVel 
 d.7re\de~iv ; and can you produce similar examples? 
 59. Shew the force of the preposition in the expression 
 Ka.T<JKr)(T£v elg ttoXiv. 60. Distinguish between the verbs 
 
 KaTOlK£~lV, fJL£TOlK£lV, aild TTCipOLKElV. 61. Wlld'e WaS 
 
 Nazareth ; and in what repute was it commonly held ? 
 62. Is there any prophecy which expressly foretells that 
 Christ should be called a Nazarene ; and how was he 
 virtually so characterized ? 63. Does St. Matthew's 
 mode of reference seem to point to a combination of 
 prophecies? 64. May a Nazarite, rather than a 
 Nazarene, be intended? 
 
 Vv. XIX— XXIII. 54. The land of Israel, at this time, ex- 
 tended over the district called also Palestine, lying between the 
 Mediterranean sea and the River Jordan, from Lebanon on the 
 north to Idumsea on the south ; and was divided into Galilee 
 in the north, Samaria in the middle, and Judaea in the south. 
 55. By a common enallage, the plural fyrovvreg may refer to Herod 
 ! alone ; unless his son Antipater is included, whose disposition was no 
 ' less cruel than his father's, by whom he was put to death in a fit of 
 jealousy, only five days before his own decease. See Joseph. Ant. 
 xvn. 7. Of the use of the plural for the singular there are examples 
 in Matt. ix. 8. Luke xix. 33. Acts xvi. 16, 19. and elsewhere : and 
 the idiom is no less common in classical Greek. 56. So intoler- 
 able was the tyranny of Archelaus, that he was deposed by Augustus, 
 
CHAPTER II. 33 
 
 at the request of his subjects, after a reign often years, and banished 
 to Gaul, where he died. At the first passover after his accession he 
 put to death 3000 men in the temple and the city ; so that Joseph 
 might well hesitate to enter his dominions. See Joseph. Ant. xvn. 
 6.2.; 9.3.; 15.2. 57. In Galilee he would be comparatively 
 safe ; as it was under the government of Antipas, a prince of milder 
 disposition. 58. Render e'icel aTre\9eiv, to return thither; for 
 eKeiae. These adverbs are also interchanged in Matt. xvii. 26. 
 Luke xxi. 2. John xix. 42. Acts ii. 22. Herod. I. 121. Thucyd. in. 71. 
 So oQev for eicelQep ottov, in Matt. xxv. 24. ottov for oQev, in John 
 vii. 42. 59. It is usual to regard eiq iroXiv as equivalent to ev 
 TroXei. Still a previous motion to Nazareth is indicated : and a like 
 explanation holds in 2 Chron. xix. 4. lxx. Mark ii. 1. Luke xi. 7. 
 Acts iv. 5. viii. 40. Joseph. Ant. xx. 1.1. So in Latin, Cic. pro 
 Manil. c. 3. in prcedonum fuisse potestatem. Compare A. Gell. I. 7. 
 Q. Curt. in. 5. 10. On the other hand, the substitution, sometimes 
 alleged, of ev for eiq, will admit of a like qualification. 60. Of 
 the verb KaroiKelv, neroiKeiv, and TrapoiKeiv, the first signifies to 
 take up an abode; the second, to change a residence; and the 
 third, to dwell permanently. 61. Nazareth was a small town of 
 lower Galilee, of which the inhabitants were held by the Jews in the 
 greatest contempt (John i. 46.) ; so that a Nazarene was a pro- 
 verbial term of reproach, and as such it was frequently applied to 
 Christ. See Mark i. 24. xiv. 16. John xviii. 5. 7. Acts vi. 14. xxiv. 5. 
 
 62. There is no prophecy in which the words here cited occur ; but 
 there are a variety of passages in which it is predicted that the 
 Messiah would be treated with every species of ignominy and con- 
 tempt; for instance, in Psal. xxii. 6. lxviii. 9, 10. Isai. liii. passim. 
 
 63. By the use of ruiv TvpcxpjjTujv in the plural, indeed, St. Matthew 
 seems to indicate a collection of prophecies. 64. It is impossible 
 that a Nazarite should be meant; as our Lord did not, like the 
 Baptist, abstain from wine, or adhere to any of the Nazaritic ob- 
 servances. 
 
34 
 
 CHAPTER III. 
 
 Vv. I — IV. 1. ep (Ha rate y/iepaig ekuvclic. To what 
 do these words refer ? 2. What interval of time, then, 
 had elapsed between the events recorded in the end of 
 the last, and the commencement of the present chapter; 
 and what do we know of our Lord's life in the interim ? 
 3. Give instances of similar latitude in speaking of 
 events occurring at a considerable distance of time from 
 each other. 4. Is not the insertion of the particle (He, 
 at variance with the Unitarian hypothesis, respecting the 
 spuriousness of the two first chapters of this Gospel? 
 5. Where was John the Baptist born ? 6. Relate the 
 remarkable circumstances which attended his birth. 
 7. What is the meaning of his name, and how was it 
 indicative of his mission ? 8. Why was he called 6 
 BcnrTtaTriq ? 9. Was baptism in use among the Jews 
 before the mission of John ; and if so, who partook of 
 the rite ? 10. In what relation did the ministry of the 
 Baptist stand to that of Christ ; and what are the proofs 
 of its necessity ? 11. At what age did Christ and his 
 forerunner enter upon their ministry, and why? 12. 
 Point out the force of the verb K-qpvaoEiv, and distinguish 
 between its use and that of hparEVELv in the New Testa- 
 ment. 13. What is understood with Ep>i/J.u> ? 14. 
 What was the nature and extent of the wilderness of 
 Ju&cea ? 15. What is the import of hetclvoeIv and 
 fxaTcivoia, as distinguished from /xera/ie'Xfo-Qcu and /iera- 
 HeXemx ? 1 6. In what senses is the expression ff j3a(n\Eia 
 rwv ovpavdv employed in the New Testament? 17. 
 Why is ovpavuv, in the plural, used ? 18. Is there an 
 
CHAPTER III. 35 
 
 equivalent expression; and by whom, and why, does it 
 seem to be employed in preference ? 19. What is the 
 import of ijyyixe, and when was the form of expression 
 modified ? 20. What was the primary application of 
 the prophecy from Isaiah, and to what antient custom 
 does it allude? 21. What is understood with ©wv/j? 
 22. What was the. nature and the texture of the Baptist's 
 raiment, and whom did he imitate in his dress ? 23. 
 Give, and translate, the several readings which have 
 been proposed instead of ci.Kpihg ; and shew that a species 
 of locust was formerly, and is still, eaten in the East. 
 24. What do you suppose the fieXt aypiov to have been, 
 and upon what grounds ? 25. In what other respects, 
 besides his habit, did John resemble the prophet Elijah ? 
 
 Vv. I — IV. 1, The words ev rale r\jxepaiQ etceivaig, can only 
 refer to the period, while Jesus was yet at Nazareth ; as indicated in 
 the close of the last chapter. 2. An interval of nearly thirty years 
 had therefore elapsed ; during which we hear nothing of our blessed 
 Lord, except what occurred at Jerusalem during the feast of the 
 passover, to which he went up with his parents, when he was twelve 
 years old (Luke ii. 42. ). 3. Events, occurring at a considerable 
 space of time from each other, are frequently recorded as being 
 apparently in immediate connection. Compare Gen. xxxviii. 1. 
 Exod. ii. 11. Zech. xiv. 3. 4. It is clear that the particle Si would 
 be altogether out of place at the commencement of a narrative ; 
 and that the Unitarian hypothesis can never stand before the in- 
 dubitable genuineness of the particle. 5. John the Baptist was 
 born in the hill-country of Judaea (Luke i. 23.), and in all probability 
 at Hebron (Josh. xi. 21.), a city of the priests, about 100 miles from 
 Nazareth. 6. The remarkable circumstances attending his birth 
 will be found in Luke i. 5 — 25., 59 — 80. 7. His name 'Iwdvvrjg, 
 in Hebrew Johanan, signifies the grace or mercy of God ; and was 
 appropriately given to the herald of the gracious and merciful dis- 
 pensation of the Gospel of Christ. 8. As baptism was a prominent 
 feature in his mission, he was called the Baptist, probably to 
 distinguish him from John the Evangelist. 9. Before his time, 
 
36 CHAPTER III. 
 
 baptism had been in common use among the Jews, in the initiation 
 of proselytes into their religion ; so that its import would be readily 
 understood. It was also employed at the consecration of priests 
 (Exod. xxix. 4.). 10. John the Baptist was, as it were, the con- 
 necting link between the Old and New Testaments ; and his mission 
 was necessary, as the forerunner of the Messiah, in order to soften 
 the prejudices, and reform the fearful state of immorality and vice, 
 which would otherwise have been an insuperable obstacle to his 
 reception. 11. Both Christ and his forerunner seem to have 
 entered upon the ministry at the age of thirty (Luke iii. 23.) ; that 
 being the required age of admission into the Jewish priesthood. 
 12. Generally, Kijpvaaeiv signifies to make proclamation; but in 
 the Scriptures both the verb and its derivatives are always applied to 
 the preaching of the Gospel, as those of iepareveiv to the Levitical 
 observances. 13. With eprjuy supply xw'pft. 14. By the term 
 wilderness the Jews did not understand an unpeopled desert, but a 
 tract of country with a comparatively thin and scattered population 
 (1 Sam. xxv. 1, 2.). That of Judaea lay along the Jordan and the 
 Dead Sea, east of Jerusalem ; in the time of Joshua it contained six 
 cities (Josh. xv. 61.). 15. There is this distinction between fie- 
 ravoelv and fxerafieXeaOat, with their cognate substantives, that the 
 former imply that thorough change of mind and disposition, which is 
 necessary to salvation, while the latter indicate merely a sorrow for 
 sin, which does not necessarily produce reformation. Compare 
 2 Cor. vii. 10. 16. The phrase ij fiacriXeia twv ovpavuiv, which is 
 taken from the Old Testament (Dan. ii. 44. vii. 13, 14. Mic. iv. 6,7.), 
 sometimes denotes the Messiah's kingdom upon earth (Matt. iii. 2. 
 iv. 17. x. 7. xi. 11, 12. Luke xvi. 16.) ; and sometimes his kingdom 
 of glory in heaven (Matt. v. 10. 12. vii. 21.). In some cases it is 
 doubtful which of these senses is preferable, and in others both are 
 included (Matt. v. 3. 19. vi. 33. xix. 12. 24.). 17. The plural 
 ovpavuv is used to express the Hebrew reduplication heaven of 
 heavens, or the throne of God; and thence, metaphorically, God 
 himself; as in Psal. Ixxiii. 9. Dan. iv. 26. 18. Hence the ex- 
 pression is clearly equivalent with ij fiamXeia tov Oeov, which 
 is employed by Mark and Luke, probably as discountenancing the 
 Polytheism of the Gentiles, for whom they more particularly wrote. 
 
 19. The perfect r\yyiKe has the sense of the present ; and the form 
 of expression, which was used by the Baptist, by Christ himself 
 (Matt. iv. 17.), and his disciples (x. 7.), was dropt after his resurrec- 
 tion, when his kingdom ioos come. See Matt, xxviii. 18. John xvii. 1. 
 
 20. The prophecy from Isai. xi. 3. refers primarily to the return of 
 
CHAPTER III. 37 
 
 the Jews from their captivity in Babylon, under the image of a 
 herald commanding a road to be made, along which the Lord, their 
 deliverer, would conduct them home. There is an allusion to 
 the pioneers, who were sent forward by Eastern princes, to level the 
 impediments which might obstruct the passage of their troops. 
 SI. With cpwvt} supply aKoverai. So again in v. 17. 22. The 
 Baptist's raiment was not made of cloth of that fine texture which 
 we call camlet, but of a coarser material from the long shaggy hair 
 of the camel. Such raiment, together with the leathern girdle, had 
 been formerly worn by Elijah and other antient prophets. See 
 2 Kings i. 8. Zech. xiii. 4. 23. For dicpideg, Epiphanius has 
 eyxpldeg, cakes; Bucer proposed Kapiceg, squills; and Stephens 
 dicpacee, wild pears : but a species of locust was eaten by the Jews 
 (Lev. xi. 22.), and also by the ^Ethiopians (Plin. N. H. vi. 35.). 
 Dr. Shaw mentions that they are still an article of food in the East, 
 and when fried, not unlike in taste to a " fresh-water cray fish." 
 24. Travellers in Palestine speak of large quantities of honey, de- 
 posited by wild bees in clefts of rocks and hollow trees, which in the 
 summer bursts from the comb, and may be procured in great 
 abundance. Josephus calls the country near Jericho % w i° a H&i-t- 
 TorpcHpoc. The palm honey, a syrup obtained from dates, men- 
 tioned also by Josephus, is stated by Pliny (N. H. xxiii. 4.) to 
 have been unwholesome. 2o. Independently of his dress, John 
 resembled Elijah in " spirit and in power" (Luke i. 17.), in his 
 zeal for spiritual religion, and his powerful denunciations against 
 hypocrisy and vice. Compare 1 Kings xviii. 21. sqq. 
 
 Vv. V — XII. 26. Trdaa rj -Trepi^wpog. Is 7ra<ra to be 
 used with any limitation, what is understood with 7repi- 
 X<>*pog, and how is the expression applied ? 27. Trace 
 the course of the Jordan, and mention the tract of land 
 which is here intended ? 28. What are the original 
 and applied meanings of the verb ftaTrrl^eiy ? 29. 
 Did John baptize by immersion or otherwise ? 30. 
 What import would the Jews attach to the rite, and 
 would they regard confession of sins as a necessary part 
 of it? 31. In what sense is the compound eijo^ioXoyou- 
 /jievoi employed, and is auricular confession intended I 
 
 E 
 
38 CHAPTER III. 
 
 32. What do you understand by the expression yevvrj- 
 /uara cx 1 ^*' ? an & can y ou remember anything like it in 
 classical Greek? 33. What is the opyj; fjieXkovar) here 
 predicted, and when did it arrive ? 34. Illustrate 
 the phrases KapTzov izoieiv, and fxi) loinre Xeyeiv ev kavroig. 
 35. To what prejudices does the Baptist allude in the 
 words, Trarepa lypiitv tov 'A/3paaju ? 36. What is the 
 import of the expression £k nov \iBm> tovtiov, k. t. X. ? 
 37. Explain the particles ijdn U kcu, and point out the 
 remarkable energy of the Baptist's language. 38. 
 Apply the similitude r\ dllvr\ k. t. X., to the preaching of 
 our Lord. 39. Point out the difference between the 
 baptisms of John and Jesus, and the superiority of the 
 latter. 40. What is the import of the words ev vdart 
 elg [xe-dvoiav, and the force of the preposition ip ? 41. 
 Is there any particular propriety in the expression 6 
 ipXOfJtevog, as applied to Christ ? 42. In what sense is 
 iKai'dg here used ? 43. What does rd viro^ri^aTa fiatr- 
 7-ao-at imply, and what is the equivalent form employed 
 by the other Evangelists ? 44. To what does John 
 allude in speaking of Christ's baptism? 45. Explain 
 the allusions in the agricultural simile, ov to tttvov 
 k. r. X. 
 
 Vv. V — XII. 26. The sense of Tcaoa must be limited to a 
 great part ; as in Matth. iv. 8. 24. x. 22. Mark i. 37. Luke vii. 29. 
 John xii. 32. Acts iv. 21. and elsewhere. With Trepix^poq supply 
 yrj. By a common figure, the country is put for the inhabitants. 
 27. The river Jordan is the eastern boundary of Judaea. Rising in 
 Mount Lebanon, it pursues a subterranean course southward, till it 
 bursts forth with some violence, at a distance of fourteen miles from 
 its source, near Caesarea Philippi. Thence it flows in the same 
 direction, traversing the lakes Merom and Gennesareth ; and, after a 
 course of nearly one hundred and twenty miles, empties itself into 
 the Dead Sea. It should seem that the tract of country here 
 
CHAPTER III. 39 
 
 intended, was that called the plain of Jordan. See Gen. xiii. 10. 
 Joseph. B. J. v. 27. 28. In its primary sense, the verb ficnrTiZeiv 
 signifies to dye, or stain. Compare Ezek. xxiii. 15. lxx. Hence, to 
 dip, as the body or finger, into water or any other liquid ; and, 
 consequently, not necessarily to immerse. See Numb. xix. 18. Dent, 
 xxxiii. 24. 1 Sam. ix. 27. 2 Kings v. 14. Ruth ii. 14. In the New 
 Testament, it sometimes means simply to wash (Mark. vii. 4.), and 
 it has the metaphorical sense of immersion in calamity, in Matt. xx. 
 22. See also Luke xii. 50. and compare Ps. xlii. 7. Dan. ix. 26. So 
 Virg. Mxi. vi. 512. His mersere mails. With few exceptions, however, 
 it is applied to the rite of baptism, however administered. 29. 
 Though the word does not necessarily imply the fact, still the mode 
 of expression plainly indicates that John's was a baptism by immer- 
 sion. 30. From their previous acquaintance with the rite, the 
 Jews would look upon John's baptism as an external ceremony signi- 
 ficant of internal purification, and they would regard confession of 
 sins as an essential part of it. See Lev. xvi. 21. 31. The compound 
 verb iZopoXoyeiaQai has here the sense of the simple verb; and so 
 in Joseph. Ant. vin. 40. It is clear, if only from the number of the 
 persons baptized, that auricular confession cannot be intended. 32. 
 In the expression yevvijpara e\i^vJiv, there is probably an allusion f 
 to Gen. iii. 15., where wicked men are called the seed of the serpent. 
 There are similar phrases in the Greek Tragic writers. Soph. Trach. 
 1115. deivijQ ix^vijg Ope/xfia. Compare Ant. 531. iEsch. Choeph. 
 243. Eur. Ale. 309. 33. By oyptj fieXXovan is not here meant 
 eternal punishment ; but the dicine indignation shortly about to 
 burst upon those who rejected the Messiah. It was manifested about 
 forty years afterwards in the destruction of Jerusalem. 34. The 
 phrase K.ap-6v Troieiv is a Hebraism. See Gen. i. 11. In pi) SoZnrs 
 Xeyeiv, the verb So^re is redundant. Compare Matt. xx. 25. with 
 Mark x. 42. That Xeyeiv iv eavrolg is equivalent to diavoelv 
 appears from the fact, that both expressions are used in the lxx. for 
 the same Hebrew word. See 2 Sam. xxi. 16. Esth. vi. 6. 35. Upon 
 their boasted descent from Abraham, the Jews, as it appears from 
 numerous passages in the Talmud, grounded a presumption of irre- 
 versible salvation. 36. Nothing more perhaps is meant by the 
 words, dvvarai 6 O. e'/c tujv XiOwv tovtujv k. t. a., than a proverbial 
 affirmation of God's omnipotence ; though some have thought that 
 there is an allusion to the call of the Gentiles, who worshipped stories, 
 to serve the living God. 37. Render ?/cjj Ce icai, and even now. 
 The language is here extremely forcible, and seems to point at a 
 period of retribution on the very eve of commencem ent. Thus also 
 
40 * CHAPTER III. 
 
 the verbs Keirai, eoroVrerai, fidWerai, in the present, followed by 
 SiaKaOapiei, &c., in the future, indicate actually impending punish- 
 ment, though doubtless typical of that of the last day. 38. An 
 axe laid to the root of a tree, indicates a preparation to fell it ; and 
 the similitude implies that our Lord's preaching would be of the 
 most effective and searching character, so as either to save the 
 penitent, or doom them to perdition. 39. See on the Acts, ch. i. 
 qq. 32, 33. 40. The words iv vdari eig fierdvotav denote the 
 manner and the import of baptism ; wherein the washing of water 
 is emblematic of the purification of the soul by repentance. Of the 
 force of the preposition iv, see on Acts, ch. iv. qu. 17. 41. It was 
 customary with the Jews to designate their expected Messiah, by the 
 title 6 epxouevog, with reference to Dan. vii. 13. Habb. ii. 3. 42. 
 The adjective iicavog is here used in the sense of d^iog. Compare Herod. 
 viii. 3G. Dion. Hal. n. 65. 43. To carry away a person's 
 sandals, rd vTrodijuara fiaoTaoai, was a servile office, though some- 
 times performed by disciples, as a mark of respect for their teachers. 
 Hence-tfWKt sandaligeriiA, in Plaut. Aul. ill. 5. 28. Compare Joseph. 
 Ant. vi. 13.8. Ter. Heaut. 1.72. Mark (i. 7.) and Luke (iii. 16.) use the 
 equivalent expression Xvcrai rov'tfiavTa rwv vTrodnndriov. 44. The 
 effusion of the Spirit on the day of Pentecost is the event which John 
 describes as a baptism iv irv. ay. /cat irvpi. It is said to be with 
 fire, in respect of its energy and copiousness, and the fiery tongues 
 which marked the descent of the Holy Ghost. 45. By rrrvov is 
 probably meant, not the agricultural instrument called a fan, but 
 the antient winnoiving shovel, by which the grain was thrown into 
 the air, and the wind allowed to drive the chaff towards a fire, 
 prepared at a short distance for burning it. This process readily 
 explains the allusions in the text, as emblematic both of the temporal 
 and eternal punishment of the unbelieving Jews. J ^^ ( 
 
 Vv. XIII— XVII. 46. Does tote mark the time 
 accurately? 47. How is rov (jcnrTiadfjvai governed? 
 
 48. Point out the import of the imperfect SlekuXvev. 
 
 49. Reconcile John's hesitation with his subsequent 
 declaration that he " knew not" Jesus ? 50. Illustrate 
 the elliptical expression dfyee. apn. 51. What do you 
 understand by the words TrXnpuxrai Traaav diKawo-vvrjv ? 
 52. Do we read of any one else who witnessed the same 
 
CHAPTER III. 41 
 
 appearance as that which attended the baptism of Jesus ? 
 
 53. What is the import of the expression wo-el -rep tore pav 1 
 
 54. How did the Jews designate the voice heard on this 
 occasion, and under what forms was it vouchsafed ? 
 
 55. Mention any other forms of supernatural communi- 
 cation under the Old Covenant. 56. Is evcoke'iv tv tivi a 
 classical phrase ; if not, what is it ; and whence the 
 use of the aorist ? 57. What is the import of dyannTog 
 as applied to Christ, and what is the force of the 
 article ? 
 
 Vv. XIII — XVII. 46. Without indicating the precise time of the; 
 occurrence, the particle Tore merely points to the period, during which 
 John was baptizing. 47. With rov fiairTiodijvai there is the usual 
 ellipsis of evaKa. 48. By cieKoiXvev, in the imperfect, the wish, 
 rather than the act, is denoted : as in Josh. xxiv. 9. Luke iv. 42. 
 Eur. Ion. 1326. Compare also Matt, xxvii. 34. with Ma rk xv. 23. 
 49. Since John's hesitation implies a knowledge that Jesus was the 
 Christ, his subsequent declaration (John i. 31.) must be understood to 
 mean that the knowledge, divinely communicated when Christ applied 
 for baptism, was immediately confirmed by the promised sign of the dove 
 descending upon him in the sight of the multitude. 50. The 
 particle c'ipti is simply precative ; and ue should probably be supplied 
 after dtyec, as in Judg. xvi. 26. lxx. Hence the expression will 
 mean, Let me, I pray, have my desire. 51 . Unless our Lord 
 refers to his entering upon his mission at the legal age (Exod. xxix. 
 4.), the expression tt\. tt. cacaiotrvvijv may record his sanction to 
 John's baptism, as an appropriate institution, though the former 
 explanation seems preferable. Similar phrases are Troielv rd cacauo- 
 fiara (Deut. vi. 24.), <pv\daaeaQai rd ciKanop,ara (Deut. xxvi. 17.). 
 
 52. The martyr Stephen also saw the heavens opened (Acts vii. 56.). 
 
 53. We are not to understand by the expression (ocrei Trepirrrepav, 
 that the Spirit descended in the form of a dove, but with the hovering 
 motion of that bird. Compare Virg. iEn. v. 216. 54. The voice 
 from heaven, which was heard at our Lord's baptism, seems to have 
 been the Bath Col, or daughter of the voice, to which four distinct 
 forms have been attributed : a. Whispered (John. iv. 16.) ; b. 
 Subdued, but articulate (Exod. xxv. 22. Numb. vii. 69.) ; c. In the 
 ordinary tone of the human voice (1 Sam. iii. 4.) ; d. Deep, loud, 
 
 e2 
 
 .-•' 
 
42 CHAPTER IV. 
 
 and accompanied by thunder (Acts ix. 5.). Some have thought it 
 real ; others a vivid mental impression. A memorable intance of it 
 is that recorded in Joseph. Ant. vi. 5. 3. 55. Besides the Bath 
 Col, six other modes of divine communication are mentioned in 
 Scripture : — dreams ; waking apparitions ; sleeping visions ; Urim 
 and Thummim ; spoken revelations ; and exstacies. 56. The 
 phrase evdoKeiv ev tivi is not classical, but Hebraistic. Compare 
 2 Sam. vii. 14. Ps. xliv. 4. Isaiah xlii. 1. An habitual act is indi- 
 cated by the aorist. 57. It has been thought that dyannroQ, as 
 compared with fiovoyevrJQ in John i. 14., may mean only-begotten ; 
 and the same meaning has been assigned to the word in Horn. II. Z. 
 401. There is no sufficient reason however for rejecting the primary 
 signification of the word ; and the proposed rendering would be 
 tautologous in Horn. Od. B. 365. fxovvog e'wv dyaTrqrog. The article 
 fixes the appellation to the Messiah, kcit e%oxrjv. 9 ' tt , j o £~£~ * 
 
 CHAPTER IV. 
 
 Vv. I, II. 1. In what wilderness is the temptation of 
 Christ supposed to have taken place ? 2. Had any 
 remarkable personages of the Old Covenant furnished a 
 type of our Lord's fast in the same situation ? 3. Men- 
 tion any other events which are recorded in the Old 
 Testament to have lasted forty days. 4. What were 
 the principal Jewish fasts, and what the occasions of their 
 observance ? 5. Is any season set apart in the Chris- 
 tian Church to commemorate our Lord's fast of forty 
 days ? 6. Is fasting then still a Christian duty ; and, 
 as such, enjoined in the Church ? 7. Give St. Paul's 
 reasons why God suffered Christ to be tempted; and 
 shew that the transaction was not visionary, but real. 
 8. St. Matthew and St. Luke having recorded the three 
 temptations in different order, which appears to be the 
 correct arrangement, and whence arose the discrepancy ? 
 
CHAPTER IV. 43 
 
 9. Does tote correctly indicate the period of our Lord's 
 temptation ? 10. What is the derivation and meaning of 
 the word ctdficXog ; and how is its applied, distinguished 
 from its appellative, signification? 11. Can Wo tov 
 WvevpaTOQ be understood of the evil Spirit? 12. How 
 is avi^Ov] to be understood? 13. Give the derivation 
 and exact meaning of vrjareveiv, and mention some com- 
 pounds of like formation. 
 
 Vv. I, II. 1. It has been thought that a wild and mountainous 
 tract, north of the road from Jerusalem to Jericho, was the scene of 
 our Lord's temptation ; from the duration of which it has been 
 called Quarantaria : but it is more likely to have occurred in the 
 desert of Sinai. 2. There it was that Moses and Elijah fasted 
 each for the same period ; and their fast was doubtless typical of 
 that of Christ. See Exod. xxxiv. 28. 1 Kings xix. 8. Heb. ii. 17. 
 iv. 15. 3. Besides these fasts, several other events are remarkable 
 for having continued forty days : — the flood, for instance; the fast 
 of the Ninevites, and the time of purification after childbirth. It 
 is recorded also that Pythagoras took no food for forty days before 
 his death. See Diog. L. vin. 40. There is also a tradition that 
 Adam was tempted forty days in Paradise. 4. The Jews had only 
 one fast in the year of divine institution, called the Great day of 
 Expiation, and held on the tenth day of the month Tisri. On this 
 day the High-priest entered the Holy of Holies, and made atonement, 
 by the sprinkling of blood, for the sins of the people (Lev. xvi. 29. 
 xxiii. 27.). They had, however, four annual fasts, not of divine 
 authority, which they observed in the fourth, fifth, seventh, and 
 tenth months, in commemoration of the capture of Jerusalem by the 
 Chaldaeans (Jerem. lii. 6.), of the burning of the temple (Zecb, vii. 
 3.), of the death of Gedaliah (Jer. xli. 4.), and of the commencement 
 of the seige of Jerusalem by Nebuchadnezzar (Zech. viii. 19.). There 
 were also a multitude of occasional fasts ; not to mention that the 
 Pharisees were in the habit of fasting twice in the week (Luke xviii. 
 12.). 5. In the Christian Church the season of Lent is set apart to 
 commemorate our Lord's fast in the wilderness. 6. Neither Christ 
 nor his apostles have left any positive precept in regard to fasting; 
 but it is clear both from their teaching and example that they con- 
 sidered it a devout and salutary exercise. Hence it was early 
 practised in the Church ; and certain fixed seasons, as the Ember* 
 
44 CHAPTER IV. 
 
 days, are still appointed for the purpose. 7. St. Paul teaches that 
 Christ was " to be tempted in all points like as we are," by the 
 " lust of the flesh, the lust of the eyes, and the pride of life," in order 
 that having " borne our infirmities," he might have the greater com- 
 passion for us in succouring them that are tempted, and " making 
 intercession to God for them." See Heb. ii. 15. iv. 14. That the 
 temptation was a real transaction is manifest. A vision of forty days 
 duration almost exceeds the bounds of probability ; neither is it 
 possible that the feeling of hunger could be ideal, nor would it have 
 been necessary to ascend a lofty mountain in order to behold an 
 illusory vision. 8. Though a matter of no great importance, 
 
 the precision indicated by the use of rore and -rrdXiv, and the state- 
 ment that Satan departed after the last temptation, seem to point 
 out St. Matthew's as the correct order of events. St. Luke places 
 the second trial last, as of greater force with Gentile readers, who 
 would regard the refusal of so great a display of divine power as far 
 exceeding any thing conceivable in the character of the pagan deities. 
 9. St. Mark (i. 12.) observes that our Lord's temptation took place 
 immediately after his baptism ; so that Tore does correctly intimate 
 the period of that event. 10. From 8iaj3d\\eLv, to accuse, or, 
 rather, to calumniate, Sid(3o\og signifies properly an accuser or 
 slanderer ; in which latter sense it is used as an appellative in 
 1 Tim. iii. 3. 9. More generally, however, in the New Testament, 
 it answers to the Hebrew word Satan, the name of the great accuser 
 and enemy of mankind (Job vi. 12.). In this sense it takes the 
 article ; and thus also 6 Treipd^cov, 6 7rovnpoQ, and other terms, 
 by which the devil is designated /car' eZoxrjv. 11. From the 
 whole tenor of scripture, it is clear that vtco tov TrvevfiaroQ can only 
 be said of the Holy Spirit. 12. The verb dvijx^" has the mere 
 force of the simple verb ; since Luke has rjyero. 13. As derived 
 from vi] and eaOieiv, the words vnvreveiv, and vt\<stiq, denote 
 abstinence from food, or fasting. Similar compounds are vrjyperog, 
 vrjiriog, vnvefiLa, &c. 
 
 Vv. Ill — XI. 14. To what is 6 Tretpdfav equivalent, 
 and is it a classical idiom ? 15. What do the different 
 titles applied to the Tempter in each successive tempta- 
 tion indicate? 16. What is the import of the term 
 vlog tov Qeov, and is it affected by the omission of the 
 article? 17. In what sense is et7re here used; is it 
 
CHAPTER IV. 45 
 
 frequently so employed ; and how is aproi to be rendered ? 
 
 18. What was the Tempter's object in his first assault? 
 
 19. How does the text, quoted by Christ in reply, bear 
 upon the point? 20. Where is it to be found, and 
 upon what occasion was it spoken? 21. Quote a 
 parallel text from the Apocrypha. 22. What do you 
 understand by the word 7rapaXafj.l3a.veiv 1 23. Quote 
 other passages in which Jerusalem is called the holy city, 
 and give from Chrysostom and Jerome the reason of the 
 appellation. 24. Can you instance any other cities 
 which have been similarly designated by heathen writers? 
 25. What are the senses of toTtipt in the New Testament, 
 and which of its tenses are transitive and intransitive 
 respectively ? 26. What do you understand by ro 
 TTTtpvyiov rod lepov, and what does the article indicate ? 
 27. Distinguish between 6 vaoq and to lepov. 28. What 
 is the object of the second temptation, and where occurs 
 the text which is perverted in support of it ? 29. Ex- 
 plain the expressions em yeipuv aipeiv, and ttpogkottteiv 
 TTpog \idov rov -Kola. 30. Where is the scripture found, 
 by which our Lord repelled this temptation? 31. 
 What species of temptation does the verb eoreipa£a»> 
 denote, and how does the quotation repel the devil's 
 attack ? 32. To what mountain is our Lord supposed 
 to have been transported, in order to meet the third 
 temptation ? 33. What do you understand by TcLaac 
 tclq fiacriXeiaQ rov Korrjiov ? 34. Shew that kogjioq is 
 sometimes limited in sense to Judcea, as well as the 
 corresponding word employed by St. Luke? 35. In 
 what character has it been thought that Satan presented 
 himself to Christ, and how did the object sought by this 
 third temptation unveil it ? 36. Whence did our Lord 
 
46 CHAPTER IV. 
 
 cite the text by which he indignantly repelled this assault ? 
 37. What are the general and scriptural meanings of Aar- 
 peveiv and Xarpeta 1 38. Explain and illustrate the verb 
 diaKoveiv, and thence deduce the nature of the service 
 rendered by the angels to Christ. 
 
 Vv. Ill — XI. 14. By an idiom, frequent in classical Greek, 
 6 "xeipdZ,u)v is put for 6 ireipao-rrjg. So in Herod. I. 120. oi yeivd- 
 fievoi for oi yoveTg. 15. Satan seems to be designated with respect 
 to his threefold character of tempter, accuser, and adversary. 
 16. It was a Jewish persuasion that their Messiah was to be the son 
 of God } and to this effect 6 vlog rov Qeov, and vlog Qeov, are used 
 indifferently. Many passages tend to prove that the presence of the 
 article does not affect the sense of the expression. Compare Matt, 
 xxvii. 40. 43. Mark i. 1. Luke i. 35. John x. 36. Rom. i. 4. The 
 reason why we meet with cry el 6 vlog rov Qeov and o~v el vlog rov 
 Qeov, is, that two principles interfere. After verbs substantive the 
 article should be omitted ; but where a pronoun precedes, it is not 
 unfrequently inserted. [See Middleton.] 17. Here, and elsewhere 
 frequently, eiirelv signifies to command. Compare Matt. xx. 21. 
 Luke iv. 3. x. 40. Eur. Hec. 552. Iph. A. 95. Thucyd. Til. 29. 
 So also dlcere in Sil. Ital. ix. 474. Without the article, dproi 
 should be rendered, not bread, but loaves ; as opposed to \i9oi, 
 stones. 18. It was the object of the devil's first assault, to induce 
 Christ to distrust the power of God to sustain him, under the pres- 
 sure of hunger, without food. 19. Hence it was properly repelled 
 by the text quoted, which inculcates the superior advantage of 
 relying on God's providence, to an anxious concern for the supply of 
 the necessaries of life. 20. It contains a promise of support to the 
 Israelites in the Wilderness, and will be found in Deut. viii. 3. 
 21. There is a parallel passage in Wisd. xvi. 26. 22. The verb 
 7rapa\apj3dveiv signifies to take tvith one; not, as some have 
 thought, to transport through the air. iElian. V. H. xi. 18. 
 rrapa\ri(p9eig vtto UXdrojvog etc to av\nroGiov. See also Numb, 
 xxii. 41. lxx. Matt. i. 20. 24. Compare Luke iv. 5. 9. 23. 
 Jerusalem is called, icar' e%oxi]v, the Holy City, in Isai. xlviii. 2. 
 Jerem. xi. 1. and in Josephus frequently ; because, says Chrysostom, 
 eiceWev rj Trr]yii) rr\g evcrefieiag, /ecu rijg Oeoyvuxriag at pi£ai icai at 
 dpx -' 1 - And Jerome : Vocatur civitas sancta ad distinct ione?n 
 omnium civltatum, quoe tunc idolis serviebant ; in hac enirn sola 
 
CHAPTER IV. 47 
 
 fuit Tern/plum, et unius Del cultus et vera religio. 24. Homer 
 has, in like manner, "I\iov tepov, and Athens is called tepd 7ro'\i?, 
 in Arist. Pac. 103-4. 25. In the New Testament the transitive 
 senses of 'itrrtffti are to place, to appoint, and to weigh out, as the 
 antients did money ; and intransitively it signifies to stand. The 
 tenses assigned to the former usage are the present, imperfect, aor. 1. 
 and f ut. 1 ; and to the latter, the perfect, pluperfect, and aor. 2. 
 For examples, see Matt. x. 3. xii. 46, 47. xiii. 2. xxvi. 15. Luke 
 ix. 47. xix. 8. John i. 2G. viii. 44. Acts i. 23. viii. 38. xvii. 31. 
 xxvi. 22. 26. The precise meaning of Trrepvytov cannot be de- 
 termined, but the article indicates something monadic, and therefore 
 not a pinnacle. Possibly the roof of the great eastern porch may 
 be intended. See Joseph. Ant. xv. 11.5. 27. By o vaog is meant 
 the holy place, or sanctuary ; which was comprised within to tepov, 
 the temple. 28. The object of the second temptation was precisely 
 the reverse of the first, and intended to induce a spirit of presump- 
 tion. It is supported by a misapplication of Psal. xci. 11, 12. 29. 
 In the expression eVi yetpdv alpeTv, there is an allusion to a nurse's 
 care for her child. Compare Xen. Cyr. vn. 5. 50. The phrase 
 irpotJKOTTeiv irpoq \i9ov tov TcoSa is proverbial of falling into 
 danger or difficulty. 30. Our Lord repelled this temptation by citing 
 Deut. vi. 16. 31. The verb eKiretpd^etv signifies to maJte trial of, 
 or to put to the test. Compare Gen. xxii. 1. Exod. xvii. 2. 7. 
 Numb. xiv. 22. Psal. xcv. 8. To risque an unnecessary danger, is 
 to trifle wish God's protecting providence, and tempt Him to with- 
 draw his aid. 32. It seems probable that our Lord's third tempta- 
 tion took place on Mount Nebo ; the same from which Moses was 
 permitted to view the promised land (Deut. xxxiv. 1.). 33. No- 
 thing more seems to be implied in the words Ttdaag rag (3. t. Kovpov, 
 than the kingdoms of Judcea. 34. To this sense the word Koopoq is 
 frequently limited in the New Testament, as well as the correspond- 
 ing term jj oUovpevn, which is used in Luke iv. 1. Compare Luke 
 xxi. 20. Acts xi. 28. Rom. iv. 13. 35. Some have thought that 
 the devil presented himself to Christ as an angel of light ; but in 
 this third temptation he threw off the mask, and was indignantly 
 spurned by our Lord at the very mention of idolatry. 36. The 
 text employed to silence the Tempter on this occasion is from 
 Deut. vi. 13. x. 20. 37. Properly the words Xarpeve.iv and Xarpeia 
 are used of any service whatsoever ; but in the New Testament of 
 divine worship only. Compare Luke i. 74. ii. 37. iv. 8. Acts vii. 42. 
 38. The verb cuiKovelv signifies generally to minister, but more 
 particularly to serve at table : as in Matt. viii. 15. xxv. 44. Com- 
 
48 CHAPTER IV. 
 
 pare Matt. xxii. 13. John ii. 9. Eur. Cycl. 31. Anacr. Carm. 4. 
 Jesus therefore was supplied by the angels with the food which his 
 exhausted nature required. 
 
 Vv. XII— XVI. 39. Supply the ellipsis with Traps- 
 Sodr). 40. Where are the particulars of John's im- 
 prisonment, and the circumstances which led to it, 
 recorded? 41. Supply from the other Gospels the 
 events which intervened between Christ's temptation and 
 his settling in Galilee ? 42. By what motive may he 
 have been actuated in selecting Galilee for the com- 
 mencement of his ministry ? 43. Does any other 
 Gospel state the reason of his quitting Nazareth ? 44. 
 Where was Capernaum ; why is it called irapada- 
 Xaaaia, and why did Christ fix upon it as his customary 
 place of residence ? 45. What is known of its present 
 condition ? 46. Mention some of the principal miracles 
 which Christ wrought there. 47. By what title is 
 Isaiah generally designated ; when did he prophecy, and 
 what is known of his history ? 48. From what part 
 of his book is the prediction, here cited, taken ; and how 
 is it applied ? 49. On which side of the Jordan were 
 the tribes of Zabulon and Naphthali ; and how is 7rspav 
 to be understood ? 50. Explain the words 6Sdv daXda- 
 or)Qy state what sea is meant, and by what other names 
 it is known. 51. What country is meant by TaXiXaia 
 tS>v tQviov ? 52. What is the probable import of 
 Kadijffdai in this passage? 53. Illustrate the expres- 
 sions with which the prediction concludes, and point 
 out the peculiar fitness of their application. 54. Ad- 
 duce similar instances of the redundancy of the pronoun 
 
 aVTOQ. 
 
CHAPTER IV. 49 
 
 Vv. XII — XVI. 39. With icapeSoBi] there is an ellipsis of eig 
 <pv\aict]v, which is supplied in Acts viii. 3. xxii. 4. 40. The 
 particulars of John's imprisonment, and the circumstances which led 
 to it, are related in Matt. xiv. 3. sqq. 41. Immediately after his 
 temptation, Christ rejoined the Baptist at Bethabara, converted 
 Philip and Nathaniel, turned water into wine at Cana, and went up 
 to Jerusalem at the Passover, prior to John's imprisonment. On his 
 journey from Judrea into Galilee, he converses with the woman of 
 Samaria at Sichem, cures the nobleman's son (John i — iv.), and, 
 after visiting Nazareth (Luke iv. 14 — 30.), settles at Capernaum. 
 42. It was not from fear of Herod, to whom he had given no offence 
 like the Baptist, but to avoid the opposition of the priests, with the 
 Scribes and Pharisees, whose influence was paramount in Judaea, 
 that Jesus commenced his public ministry in Galilee. His fame would 
 then precede him to Jerusalem, and enable him more effectually to 
 follow up the impression produced by John's preaching. 43. Jesus 
 quitted Nazareth, according to St. Luke (iv. 14 — 30.), in conse- 
 quence of the disbelief of his fellow-townsmen, who sought to destroy 
 him. 44. Capernaum was situated at the north-west corner of 
 the Lake of Gennesareth ; whence, as the Jews called any large body 
 of water a sea, it has the epithet 7rapa9a\a<jaia. From its being our 
 Lord's usual place of Nazareth, it is called his own city (Matt. ix. 1. 
 xvii. 24.); and he was probably led to take up his abode there, 
 from its being the centre of an extensive population, among whom 
 his ministry would be likely to be attended with success. 45. Its 
 exact situation is unknown ; but the site is supposed to be marked 
 by a few mounds and deserted huts, which attest the fearful accom- 
 plishment of our Lord's prediction concerning it (Matt. xi. 23.). 
 46. At Capernaum, Christ healed -the nobleman's son (John iv. 37.), 
 Peter's wife's mother (Matt. viii. 14.), the centurion's servant (Matt, 
 viii. 51.), and the ruler's daughter (Matt. ix. 23.). 47. From his 
 circumstantial predictions of the character and ministry of the pro- 
 mised Messiah, Isaiah has been emphatically styled the evangelical 
 prophet. He was of the tribe of Judah, and sprung from a collateral 
 branch of the royal family. Entering upon his prophetic mission in 
 the last year of Uzziah's reign (b. c. 758), he is generally believed 
 to have been put to death by order of Manasseh, in the first year of 
 his reign ; so that he prophesied more than sixty-one years. It is 
 said that he was sawn asunder with a wooden saw ; and that the 
 manner of his death is alluded to in Heb. xi. 37. 48. The prophecy 
 from Isai. ix. 1. relates primarily to the deliverance of the Jews by 
 the overthrow of the Assyrians ; but it was more fully verified in 
 
 F 
 
 /~\ 
 
50 CHAPTER IV. 
 
 their spiritual deliverance wrought by our Saviour's teaching in 
 Galilee. 49. As the tribes of Zabulon and Naphthali were on the 
 same side of Jordan as Judsea and Jerusalem, where Isaiah pro- 
 phesied, itepav cannot properly be rendered beyond. It answers 
 indeed, in the lxx, to a Hebrew particle, signifying indifferently 
 on this side, or on the other side; so that, unless it be translated 
 generally along, the context must decide its import. Compare Deut. 
 i. 1. 5. iv. 49. Numb, xxxii. 19. Josh. xii. 1. 7. 50. With odov 9a- 
 \d<r<r?jQ there is perhaps an ellipsis of Kara, though it may seem, 
 from the omission of the article, that odov itself was regarded by the 
 lxx somewhat in the light of a preposition. The sea intended is the 
 sea of Galilee, called also the Lake of Gennesareth, and the Lake 
 of Tiberias, and, in the Old Testament (Numb, xxxiv. 11.), the sea 
 of Chinnereth. Josephus (B. J. in. 18.) speaks of it as being twelve 
 and a half miles long, by five broad, and passing through a country 
 of surpassing richness and beauty. Pliny makes it sixteen miles long, 
 and six broad. 51. Galilee was divided into two parts, Upper and 
 Lower. The former, situated in the vicinity of Tyre and Sidon, was 
 inhabited by a mixed population of Phoenicians and other Gentiles, 
 and thence called Ya\. tojv iQvuiv. 52. A frequent meaning of 
 Kadrjodai is to abide or dwell (Gen. xix. 30. Judg. iv. 5. Luke i. 79.), 
 and so it may be rendered here ; unless perhaps it alludes to sitting, 
 as the usual posture of mourners. Compare Job ii. 13. Lam. i. 6. 
 Herod. I. 45. Ovid Trist. iy. 2. 44. 53. The terms okotoq and 
 0wc are frequently employed, metaphorically, in Scripture, to denote 
 spiritual ignorance, and the instruction which enlightens it (John 
 iii. 19. 1 Pet. ii. 9.) ; and the land and shadoio of death indicates a 
 spot, whose inhabitants are dead in trespasses and sin. Such expres- 
 sions, therefore, are appropriately applied to Galilee, where the people 
 were proverbially depraved both in mind and morals. 54. Instan- 
 ces of avrog redundant, occur in Matt. viii. 1. 5. ix. 27. John xv. 2. 
 and elsewhere frequently. So Xen. Cyr. i. 3. 15. Treipdcofxai r<£ 
 7rd7nr<i>, dyaQwv 'nnreiov KpaTiaroq toy 'nnrevg, (Tu/ijua^eTv awry. 
 
 Vv. XVII— XXII. 55. What is the import of 
 the expression ijpfaro Knpvaaetv ? 56. Had Jesus 
 preached before? 57. Why does Christ open his 
 mission with the same exhortation as the Baptist. 58. 
 What may be inferred from St. John's Gospel respecting 
 the calls of Peter and Andrew ? 59. Why was Simon 
 
CHAPTER IV. 51 
 
 called Peter ; and what is known of the two brothers ? 
 60. What is the import of the similar phrases, dtiire oirimo 
 fjiov, and aKoXovdeiv av-w ? 61. What is implied in the 
 term a\ielg avdpwirwv ; and was it usual with Christ, 
 in the course of his ministry, to profit by circumstances 
 passing before his eyes ? 62. Give a brief account of 
 the two sons of Zebedee. 63. On which of his 
 disciples did Jesus bestow any particular marks of his 
 regard ? 
 
 Vv. XVII — XXII. 55. In the words rjpZaro Ktipvvaciv, there is 
 a common pleonasm of the verb dpxeaOai. Compare Gen. ii. 3. 
 Deut. iii. 4. lxx. Mark vi. 7. Luke iii. 8. 56. Jesus had already 
 preached in Judiea (John iv. 3.), but Matthew has omitted this 
 portion of his history. 57. Christ opens his mission with the same 
 proclamation as the Baptist, and for the same reason ; because 
 repentance is the groundwork of true Christianity. \ 58. It appears 
 from John i. 41. sqq. that Jesus had called Peter and Andrew 
 before ; so that their attendance upon him, prior to this period, had 
 been only occasional, and admitting of the pursuit of their ordinary 
 avocations. 59. Our Lord gave Simon the name of Peter, which is 
 equivalent to the Syro-Chaldaic word Cephas, signifying a stone 
 (John i. 42. 1 Cor. xv. 5. Gal. ii. 9.), as indicative, perhaps, of that 
 firmness and constancy, which after the ascension, he exhibited in 
 preaching the Gospel. Of the prominent part which he bears in 
 the Gospel History, and in the Acts of the Apostles, it is unnecessary 
 to speak. His presence at the Apostolical Council (Acts xv. 7.) is 
 the last incident respecting him mentioned by the sacred historian ; 
 but he afterwards preached at Antioch, and probably in the countries 
 enumerated in the beginning of his first Epistle. He was crucified 
 at Rome, with his head downward, in the year A. D. 64. Andrew, 
 the brother of Peter, is said to have carried the Gospel into Scythia ; 
 and, after planting Churches in various places, to have suffered 
 martrydom at Patrae, in Achaia. 60. Disciples, among the Jews 
 were in constant attendance upon the steps of their masters ; whence 
 the expressions cevre oTriuio pov, and dxoXovQeiv avrtp, are equiva- 
 lent to becoming a disciple. Compare 2 Kings iii. 19. Luke ix. 23. 
 61. In allusion to their occupation, and according to his usual mode 
 of turning any passing occurrence to the purpose of instruction, 
 Christ adapts the expression dXieu; dv9poj7rajv to indicate the future* 
 
52 CHAPTER IV. 
 
 employment of his new disciples in drawing men into the net of the 
 Gospel. Compare Matt. xiii. 47. There may be a possible reference to 
 Jerem. xvi. 16. Ezek. xlvii. 10. 62. James, surnamed the Elder, to 
 distinguish him from James the Less ; and John, the Evangelist and 
 author of three Catholic Epistles and the book of Revelation ; were the 
 sons of Zebedee and Salome. The latter is distinguished in the Gospels, 
 as "the disciple, whom Jesus loved;" and both were surnamed by our 
 Lord Boanerges, or sons of Thunder ; with reference, doubtless, to 
 their energetic zeal in the ministry of the Gospel. James was 
 beheaded by Herod Agrippa (Acts xii. 2.), and John most probably 
 died at Ephesus, at the close of the first century, in the hundredth 
 year of his age. 63. The two sons of Zebedee, and Simon Peter, ^ 
 were objects of our Lord's especial favour ; and were admitted by 
 him to be the exclusive witnesses of the more remarkable events of 
 his life. 
 
 Vv. XXIII— XXV. 64. Supply the ellipsis after 
 irepirjyEv. 65. What was the use and probable origin 
 of synagogues among the Jews ; and about what time 
 did they become common in the country? 66. Who 
 were privileged to teach in them ; and how was Christ 
 authorised to do so? 67. To what does avrwv refer? 
 68. Distinguish between votroe and fjtdkaicia. 69. In 
 what sense is dicofj here used; and is there a parallel 
 usage in Latin ? 70. What country is here meant by 
 Syria? 71. What is understood with kuku>q exovrag^ 
 72. Explain the terms fiaffavoig GWEypfxivovQ, Saijjtovi- 
 ZouevovQ, (reXrjvia^Ofievovc, and TrapaXvTiKOvg. 73. Prove 
 the reality of dsemoniacal possession. 74. Where was 
 Decapolis ; whence so called ; and what cities did it 
 contain ? 75. What was the country nipav tov 
 iopccwov I 
 
 Vv. XXIII — XXV. 64. After Tvepifiyev supply eavrov, as in 
 Matt. xxvi. 46. Mark i. 36. 65. The Synagogues of the Jews were places 
 of public assembly, set apart for the worship of God, and the reading 
 and exposition of the law and the prophets. Their origin is unknown ; 
 but probably they were suggested by the difficulty of a frequent attend- 
 
CHAPTER IV. 53 
 
 ance in the Temple, by those who lived at a distance from Jerusalem. 
 Josephus mentions their existence long before the coming of Christ, 
 at which period they were numerous in all parts of Judcea. There 
 were 480 in Jerusalem alone, when it was taken by the Romans. 
 66. Commonly the Scribes taught in the synagogues ; but any 
 competent person might be invited to do so by the officiating 
 minister. Hence it was that our Lord and his Apostles had frequent 
 opportunities of addressing the multitudes there assembled. See 
 Luke iv. 15. sqq. Acts xiii. 14, 15. 67. The relative avrwv jrefers 
 to TaXiXaiwv, understood in TaXiXaiav. This syntax is not un- 
 common, and it recurs in Matt. ix. 35. xi. 1. So in C. Nep. in V. 
 Alcib. xi. 3. Postquam Thebas vencrat, studiis eorum inservit. 
 Compare Thucyd. i. 136. C. Nep. V. Timoth. 2. 68. By voaog 
 is meant a chronic, and by fiaXaKia, a temporary malady. Thus 
 Euthymius ; voooq jueV ianv rj \povia 7rapaTpo7rrj r?je tov 
 caijUOTOf e£ea>c, [.laXaicia £e dpx>} x avvt ^ (Teu) ^ cw'/iaroc. 69. As 
 auditio sometimes in Latin, so clkoi) here signifies fame or report ; 
 as again in Matt. xiv. 1. With avrov, therefore, understand 7repi, 
 as in Luke iv. 37. 70. Syria, in the time of our Lord, seems to 
 have been the country lying between the Mediterranean sea and the 
 Euphrates, and bounded on the north by Mount Taurus, and on 
 the south by Arabia ; but it is not easy to fix the boundaries exactly. 
 
 71. With Kfl/cwf exovrae, supply eavrovg, as in Exod. xxxiv. 4. lxx. 
 
 72. Properly fidtravog is a hone or whetstone (Pind. Pyth. x. 105.) ; 
 secondly, an instrument of torture (2 Mace. vii. 13. Herodian. it. 
 57. .Elian. V. H. vii. 18. Joseph. Ant. u. 6. 4. xvi. 8. l.)j and, 
 thence, any excruciating pain or severe disease ; so that vocroig Kai 
 j3. avvexofxevoi may be a general _ expression for those oppressed by 
 sickness and disease, of which particular cases are indicated by the 
 terms daifioviZofievoi, aeXt]viaZ,6jievoi and TrapaXvriicoi. Of these 
 the first have been supposed to be those who were melancholy or 
 epileptic ; but they were doubtless such as were under the immediate 
 influence of evil spirits ; and as such, distinguished from the aeXn- 
 viaZo/xevoi, who were not lunatics or madmen, but persons afflicted 
 with the epilepsy, a disease upon which the moon was believed to 
 have a powerful effect. The term occurs only once again, in Matt. 
 xvii. 15., where the disease is probably identical with that described in 
 Mark ix. 18. Luke ix. 39. Not only the palsy, but other diseases of 
 a similar kind, as the cramp, catalepsy, &c. may be included under 
 the term irapaXvriKoi. Compare Matt. viii. 6. xii. 10. 73. It is 
 clear that the dcemoniacs were really possessed, inasmuch as the acts 
 of the daemons are distinguished from those of the persons under 
 
 F2 
 
54 CHAPTER V. 
 
 their influence ; out of whom they are commanded to depart : and 
 they are represented as speaking, conversing, asking questions, 
 giving answers, avowing their knowledge of Christ, and betraying 
 their fear of him. See Matt. viii. 28. 32. Mark i. 25. v. 8. ix. 25. 
 Luke iv. 34. viii. 27. 74. Decapolis was a district bordering on 
 Syria, so called from the ten cities which it contained ; of which the 
 chief is generally agreed to have been Scythopolis : and the other nine 
 probably, though by no means certainly, Hippo, Gadara, Dion, 
 Pella, Gergesa, Philadelphia, Raphana, Damascus and Otopos. 
 They were chiefly inhabited by Gentiles. 75. The country beyond 
 Jordan, thence called Percea, comprised the two tribes of Reuben 
 and Dan, and half the tribe of ManasseJi. 
 
 CHAPTER V. 
 
 Vv. I — XII. 1. Has any particular mountain been 
 fixed upon as the scene of our Lord's Sermon ; and what 
 may be very probably implied by to opog with the article ? 
 
 2. What was the usual posture of the Jewish doctors ? 
 
 3. Who are here included in the term fxadnrai 1 
 
 4. Illustrate the expression avoiyeiv to oro^a. 5. What 
 are the reasons for concluding that the Sermon here 
 reported, and that in Luke vi. 20. sqq., are the same 
 discourses, or otherwise ? 6. Does it appear that the 
 blessings here pronounced have any reference to vices, 
 generally prevalent among the Jews at the time ? 
 7. How is oi TTTb>yp\ tu> 7rv£v/zan to be understood; and 
 how is the beatitude recorded by St. Luke ? 8. Quote 
 from the classics any passages bearing on the connexion 
 between poverty and piety. 9. In what sense is % 
 jjaatXeia twv ovpavCjy here used? 10. What is the 
 character indicated by ol tzevOovvteq, ? 11. What is 
 meant by aWol KXnpovofxriaovai rriv yfjv ; and whence is 
 
CHAPTER V. 
 
 55 
 
 the beatitude taken? 12. Explain and illustrate the 
 expression Treiv^v kcu Zl^v ti)v ZiKCLKoovvriv . 13. 
 What is the import of the verb ^op-afco-flai ? 14. 
 What signification do you attach to the expression Qebv 
 oxpeffdat, and upon what grounds ? 15. Who are ol 
 tlpqvoTroioi, and what is the purport of the beatitude ? 
 16. How is K\r)dn(TovTai here used ? 17. What is the 
 exact import of the verb ayaWiaodat ? 18. Adduce 
 instances of the persecution of the prophets. 19. Sup- 
 ply the ellipsis with tovq vpo vfxu>v. 
 
 Vv. I — XII. 1. Since the article is definite, it has been usually 
 supposed that Mount Tabor is indicated ; but to opog may simply 
 mean tlie mountain district ; as in Gen. xix. 17. Josh. ii. 22, 23. 
 Judm, says Reland, terrain mam in tria dividunt, respectu 
 montium, milium et component. 2. The Jewish doctors sat, 
 when they taught ; whence the participle KadiaavToc. Compare 
 Luke v. 3. Acts xvi. 13. 3. Not only the twelve, but all the fol- 
 lowers of our Lord, are here included in the term uaOnrai. So 
 Luke vi. 13. John vi. 66. 4. A discourse on important subjects is 
 frequently introduced by the expression dvoiyeiv to (TTOfxa, both in 
 sacred and profane writers. Compare Job iii. 1. xxxiii. 2. Psal. 
 lxxvii. 2. .Esch. Prom. 683. Arist. Av. 1724. Thus also Virg. ^n. 
 II. 246. Tunc etiamfatis aperit Cassandra futuris ora. 5. From 
 the fact that many of the precepts of the Sermon on the Mount are 
 omitted by St. Luke (vi. 20. sqq.), and others scattered in different 
 parts of his Gospel ; it should seem that, if both Evangelists relate 
 the same discourse, St. Luke has selected such portions only as were 
 most suitable for Gentile readers, and that our Lord occasionally 
 repeated precepts, which he had previously delivered. In this case 
 also, the plain (Luke vi. 17.) must be understood of a level platform 
 on the declivity of the mount ; and the circumstance that the healing 
 of the Centurion's servant is recorded by both writers immediately 
 after the sermon, seems to be a strong argument in favour of identity. 
 At the same time, it is difficult to account for the remarkable varia- 
 tions in arrangement, in extent, and in form of expressions, except on 
 the supposition that the discourses are distinct. For instance, the 
 , beatitudes in Luke are literal ; in Matthew, metaphorical : and Luke 
 alone has the opposites. 6. It will easily be seen, by a reference to 
 
56 CHAPTER V. 
 
 the Rabbinical writings, that the precepts are directed against pre- 
 vailing errors and vices of the Jews ; but they apply equally in spirit 
 to Christians of all ages. 7. In the first beatitude, Luke has 01 
 7rrto%ot ; but St. Matthew's oi ttt. tq Trvevpari shews that the 
 blessing does not attach to the estate of poverty itself, except in so 
 far as humility of condition is the most natural source of humility of 
 mind. 8. The connexion between poverty and piety is thus 
 marked by Menander: del vop.i%ov9' oi irevrjrec; ruiv Oeuiv. So 
 the Latin proverb : Bonce mentis soror Paupertas. 9. In this 
 context, the phrase rj fiao-ikeia tojv ovpavuiv, will admit of both its 
 significations jointly. See chap. III. qu. 16. 10. By oi irevOovvree, 
 is to be understood those who mourn after a godly sorroio unto 
 repentance. Compare 2 Cor. vii. 10. 11. Primarily, the promise 
 of inheriting the earth, which is taken from Psal. xxvii. 11., refers to 
 the possession of the land of Canaan ; which, as a type of heaven, 
 will include also the prospect of an eternal inheritance. 12. 
 Hunger and thirst are frequently indicative, both in sacred and 
 profane writers, oi eager desire; as in Psal. xvii. 15. Isai. xli. 17. 
 John vii. 13. Xen. Cyr. iv. 6. 7. Cic. Tusc. Q. iv. 17. Virg. Mn. in. 
 57. Hor. Epist. i. 18. 23. Though commonly constructed with a 
 genitive, the verbs Treivcjv and Sitpctv are sometimes found with 
 an accusative ; as in Psal. xli. 2. lxx. dtif/dci) tov Qeov. 
 Joseph. B. J. I. 20. fiitpijcrac. rovpov alpa. 13. From xo'proe, 
 grass, -^oprd^ecydai is properly applied to brutes; but to men in 
 Arrian. Epict. i. 9. Athen. Deip. xv. 14. It signifies to be 
 satisfied. 14. By seeing a thing the Jews implied possession 
 of it (Psal. xvi. 10.) ; so that o-tyeoQai Qeov will signify to possess 
 God, i. e. to enjoy his more immediate favour and counten- 
 ance. Compare Heb. xii. 14. There is a very similar sentiment in 
 Senec. Epist. 87. Animus nisi purus et sanctus Deum non capit. 
 15. The elpr}vo7roioi are those who are not only peaceably disposed 
 themselves, but the promoters of peace in others ; in which latter 
 sense eipi]vo7roielv occurs in Col. i. 20. Since God, therefore, is called 
 the Father of peace (Rom. xv. 20.), such characters enjoy the privi- 
 leges of his children. 16. See chap. i. qu. 52. 17. The verb 
 dyaWictcrQai is somewhat more emphatic than xa'ipeiv, signifying 
 to leap or dance for joy. Compare Luke i. 14. 44. 47. 18. Of the 
 persecution of the prophets we have examples in Samuel, Isaiah, 
 Jeremiah, Micaiah, and others. See 2 Kings ii. 23. 2 Chron. 
 xxiv. 31. xxxvi. 16. Nehem. ix. 26. Jerem. xx. 2., and elsewhere. 
 19. With tovq rpo vp<Zv supply yeyovorac,, as in Xen. Mem. ill. 
 5. 11. 
 
CHAPTER V. 57 
 
 Vv. XIII— XVI. 20. What is meant by the ex- 
 pression to aXag rfjg yijc, as applied by our Lord to his 
 disciples? 21. What seems to be the allusion con- 
 tained in the expression ? 22. Give the derivation of 
 the verb luwpaiveadai, and illustrate its use in this place ? 
 23. Complete the construction of the words iv tLvl 
 a\ic0//<rertu. 24. Explain and illustrate the terms to 
 <pu>g tov Koafxov, and point out the change of sense of the 
 word 0wc, in the end of the passage. 25. What is the 
 connection of the following clauses, and how is the 
 ellipsis to be supplied ? 26. Is xaletv here used in its 
 proper sense, and do the Latins employ urere in a similar 
 manner ? 27. What is the inference from the insertion 
 of the article before yuocW and Xv^viav? 28. What 
 is the classical sense of lo£a£,uv, and what authorities are 
 there for that in which it is here employed ? 
 
 Vv. XIII— XVI. 20. Salt, as a preservative against putrefaction, 
 is the emblem of wisdom and purity. Livy calls Greece sal 
 gentium. Hence our Lord, in calling 1 his disciples to aXag tijq 
 yrjg, points to their duty as instructors, and the necessity of exhibit- 
 ing in their lives an example of what they taught. 21. He pro- 
 bably alludes to a fragrant bituminous salt, obtained from the Lake 
 Asphaltites, which was thrown over the sacrifices in order to counter- 
 act their smell ; and which, when it had lost its aromatic flavour, 
 was strewn over the pavement of the temple, to prevent the priests 
 from slipping. 22. The verb pupaiveiv is derived from ^iwpoc, 
 foolish ; which, like the Latin fatuus, is frequently applied to 
 insipid food. Diosc. IV. pi^ai yevaap-ev^ fiwpai. Mart. Epigr. 
 XI. 32. 8. fatua placenta. 23. In the construction, Tpoitip is 
 understood with iv rivi, and aXag must be repeated before dXia- 
 Gtjaerai. 24. The light of the world was a title assumed by the 
 Jewish Rabbins, and thence applied by our Lord both to himself and 
 his disciples, as instruments appointed by God to enlighten man- 
 kind with the doctrines of the gospel. By an easy transition, 
 the word 0we is presently transferred from the teachers to their 
 doctrines. For either sense, compare Isai. xlix. 6. Luke ii. 32. 
 
58 CHAPTER V. 
 
 John i. 4. 49. v. 35. viii. 12. 2 Pet. i. 19. In a like sense Cicero 
 occasionally employs the expression lumen civitatis. See Orat. in 
 Cat. hi. 10. De Senect. c. 11. 25. There is an ellipsis of wg before 
 ov dvvaTai ; the passage being in fact a simile, of which ovtoj 
 Xafiipdra) k. t. X. is the latter clause. 26. Though Ka'ieiv is pro- 
 perly to burn, it sometimes signifies to kindle ; as in Xen. Hell. VI. 
 4. 36. Artem. n. 9. So urere, for accendere, in Hor. Carm. I. 4. 7. 
 27. By the insertion of the article before podwv and Xvxviav, they 
 are distinguished as monadic nouns ; since probably only one of 
 each would be found in a house. 28. In classical Greek, do%d%eiv 
 signifies sentire, rather than laudare: but the latter meaning is 
 found in Diodorus, Polybius, and other writers. 
 
 Vv. XVII— XX. 29. tov vopov. What law is here 
 meant, as defined by the article ? 30. Shew by refer- 
 ence to the purpose for which the law given, how the 
 declaration is to be understood, in connexion with what is 
 said in Luke xvi. 16. 31. What are the different 
 senses of the word a/z?/v, and how are they expressed in 
 Greek? 32. Explain and illustrate the expression, 
 ewe av irapiXBn k. t. X. 33. What is meant by lu>ra ev 
 ?l fiia tcepaia ? 34. What do you understand by Xveiv 
 evroXijv, as compared with ruv vojxov icaraXveiv ? 35. To 
 what does Christ allude in speaking of hroXal eXa^to-rcu ? 
 36. How is fjeyag KXndfoeTai to be rendered, both verb 
 and adjective? 37. Fill up the construction of the 
 clause on lav /j,ij TrepiaffEvan ?/ d. bfiioy k. r. X., and adduce 
 similar instances. 
 
 Vv. XVII-^XX. 29. St. Paul uses vouog in various senses, but 
 in the historical books it always means the law of Moses ; and, 
 exceptis excipiendis, it has always the article. 30. As the Mosaic 
 dispensation was introductory to that of the Gospel, it is manifest 
 that its external rites and ceremonies could never have been in- 
 tended to be of perpetual obligation ; and hence " the law and the 
 prophets were only until John" (Luke xvi. 16.). See also Rom. vii. 6. 
 Col. ii. 14. The repeal of the ceremonial law, however, did not 
 
CHAPTER V. 59 
 
 annul the moral precepts of the old covenant, which the Gospel 
 carried out to greater perfection. It was our Lord's purpose, there- 
 fore, to practice and enforce the moral, and complete the types of 
 the ceremonial law. See Rom. iii. 4. xiii. 8. Gal. iv. 14. Phil, 
 iii. 3. James ii. 8. 31. 'AjuhV is a Hebrew word, and bears both 
 an affirmative and a precative import. In the former sense, which 
 belongs to it here, it is rendered by dXi]6ug in Jerem. xxviii. 6. 
 lxx. Compare Matt. xvi. 28. with Luke ix. 27. In the latter, it was 
 used, as by ourselves, at the end of the Jewish prayers ; and its 
 Greek synonym is yevoiro, so be it. 32. The phrase ewg dv 
 irapeXQy k. t. X. is proverbial, and indicates the impossibility of 
 any specified event. Compare Psal. lxxii. 7. Isai. liv. 10. Matt. 
 xxiv. 35. Luke xvi. 17. xxi. 3. Thus also Dion. Hal. vi. 95. 
 H&xpt-Q civ ovpavog re icai y?j rtjv avTrjv ardaiv e^uai. 33. By 
 teJra is meant the yod, or smallest letter of the Hebrew alphabet ; 
 and by icepaia, one of those minute points by which certain of the 
 other letters are distinguished. Similar forms of expression are 
 common in the Jewish writings. 34. As opposed to irXnpuoai, 
 the compound verb KaraXveiv signifies to render ineffectual; but 
 the simple verb Xveiv has a less extensive sense; and implies, as 
 opposed to 7roie~iv, simply to infringe, or neglect. So, in Latin, 
 Liv. viii. 7. Discipl'mam militarem solvisti. Compare also Joseph. 
 Ant. xi. 5. 3. 35. In employing the expression evroXai eXd- 
 Xivrai, our Lord refers to the loose morality of the Scribes, who 
 made the most frivolous distinctions between the weiglitier and 
 lighter matters of the law, and looked upon the neglect of the 
 latter as a concern of trifling importance. 36. The positive peyag 
 is clearly put for the superlative fieyiarog, as opposed to eXdxurrog. 
 Similar examples are of frequent occurrence. See 1 Sam. viii. 14. 
 Nehem. viii. 17. lxx. Matt. xx. 26. Soph. Ant. 72. Of KXnOrj- 
 oerai, for eorai, see chap. i. qu. 52. 37. Between irXeiov and 
 twv yporjujuareW supply rijg CiKawavvnc. There are similar abbre- 
 viations of construction in John v. 36. 1 Cor. i. 25. So in Latin 
 Juv. Sat. in. 74. Sermo promptus et Isaeo torrentior; for Isai 
 sermone. 
 
 Vv. XXI — XXX. 38. ippiQrj toIq apx' How 
 may these words be rendered, and is the E. T. correct ? 
 39. Who are meant by role apxaloig, and what is the 
 import of the expression ? 40. What is the meaning 
 of tvoxog, and how is it governed in the New Testament ? 
 
60 CHAPTER V. 
 
 41. Does this declaration of our Lord receive any 
 illustration from the Jewish courts of Judicature ? 42. 
 Explain the construction, origin, and import, of the 
 expression, >; yiewa tov nvpog. 43. Is it probable that 
 the word elicfj is an interpolation ? 44. How do you 
 interpret the words paxa and fxiope ? 45. How did the 
 Pharisees distinguish between the terms brother and 
 neighbour ? 46. What does Stipov here indicate ; and 
 what is the tenet of the Pharisees, against which our 
 Lord directs this precept? 47. How many altars 
 were erected in the Temple, and which of them was the 
 QvaiaffrypLov ? 48. What sacrifices were principally 
 offered by the Jews ? 49. Explain the terms a vridiKog, 
 Kpirrjg, and v7rt]p£T7]g, and shew the import of the precept 
 in which they occur. 50. What was the KodpdvTrjQ ? 
 51. Whence were derived the Latinized words, which 
 are found in the Hellenistic language of the New Testa- 
 ment ? 52. Give a list of such words. 53. Quote 
 a passage from the classics, which is remarkably parallel 
 with our Lord's explanation of the import of the seventh 
 commandment. 54. Give the derivation and exact 
 meaning of the verb aKavdaXtfeiv. 55. Explain the 
 precept respecting the loss of a right eye or a right hand; 
 and quote a parallel passage from Cicero. 
 
 Vv. XXI — XXX. 38. Many render dpxaioig in the dative ; 
 but the E. T. is probably correct. Indeed the emphatic e'yo) may be 
 looked upon as decisive in its support. Compare also Dion. Hal. u. 
 103. Lucian Pise. vu. 22. Procop. H. E. 16. 39. Either o». dpxaiol 
 are Moses and the prophets, or those teachers, who had perverted 
 the spirit of their precepts. In either case, our Lord did not oppose 
 himself to the Law of Moses, but to those false interpretations of it, 
 which were then generally prevalent. 40. Properly evoxog, signi- 
 fying amenable, is constructed with a dative ; to which eig with an 
 
CHAPTER V. 61 
 
 accusative is here manifestly equivalent. It is also found with a 
 genitive, Kpifiari or some like word being understood. See Matt. 
 xxvi. 66. Mark iii. 19. 1 Cor. xi. 27. Heb. ii. 15. 41. There is 
 here a manifest allusion to the judicial tribunals of the Jews: of 
 which Kpiaiq was the court of twenty-three judges, sitting in all the 
 principal towns. An appeal lay from these courts to the ovveSpiov, or 
 Sanhedrim: of which see Introductory Questions (73,74.). 42. The 
 word yeeva is a compound Hebrew term, signifying the valley of Hin- 
 nom, and translated (papdyZ, 'Ewo/j in Josh. xv. 8. lxx. In this valley 
 the Canaanites, and afterwards the Israelites (2 Kings xxiii. 10.), 
 sacrificed human victims to Moloch ; whence it was regarded as an 
 emblem of hell. There is an hypallage in the construction for to 
 •Kvp T7)Q yeivvae, unless the genitive irvpoq is put for the adjective 
 7rvpi(p\cKTov. 43. From its absence in several mss., eitctj has been 
 rejected by some critics as an interpolation ; but, as all anger is not 
 forbidden, but only that which is causeless and excessive, the word, 
 which is supported by ample evidence, is manifestly required in 
 order to restrict the meaning of the prohibition. 44. As paicd is a 
 Hebrew term of reproach, so probably is pnope. The former denotes 
 an ignorant conceited fellow ; and the latter seems to be the word 
 which is rendered rebel, or apostate, in Numb. xx. 10. 45. The pha- 
 risees distinguished between the terms brother and neighbour ; apply- 
 ing the former to an Israelite, the latter to a proselyte. 46. By CiZpov 
 is meant an offering or sacrifice to God ; and our Lord teaches, — in op- 
 position to the doctrine of the Pharisees that gifts and sacrifices of them- 
 selves would expiate all offences, provided restitution had been made — 
 that no worship is acceptable to God without charity and forgiveness. 
 47. There were two altars in the Temple ; of which the altar of burnt- 
 offerings was in the court of the priests, and the altar of incense, here 
 called 6v(na(TTtjpiov, in the Holy place. 48. The Jewish sacrifices 
 were divided into three classes: — animal sacrifices; those from the 
 vegetable kingdom, as corn, frankincense, §-c. ; and drink-offerings, 
 which accompanied the other two (Exod. xxix. 40.). Of these, the 
 first were the most important, and offered chiefly on behalf of the 
 nation at large ; though they formed part also of the many voluntary 
 and prescribed offerings made by individuals. 49. The plaintiff is 
 dv-itiKOQ ', the magistrate, Kpirng; the officer of the court, vttt}- 
 perijg. [See Home's Introduction.). It is clear that God is here 
 represented as the Judge, who will inflict eternal punishment on 
 those who neglect to make their peace with him in this life. 50. 
 The KoopdvTi]Q, Graecised from quadrans, was the fourth part of an 
 a*, in value about three half-pence. 51. It should seem that, by 
 
 G 
 
62 CHAPTER V. 
 
 means of the Roman garrisons stationed in Judaea, many Latin 
 names were introduced into the Hellenistic language, in which 
 the sacred penmen wrote. 52. The following, besides proper names, 
 occur in the New Testament: — daodpiov, drjvdpiov, KevTvp'nav, 
 KrjvcoQ, KoXiovia, /covarwdta, Xeyewv, Xevriov, Xirpa, fidiceXXov, 
 fxenfipdva, pLXiov, {.wdtog, Zerrrng, irpaiTutpiov, peda, GiKapwc, 
 ffifiiKtvOiov, covddpiov, (TTreKovXdru/p, Taflepvn, rirXog, <popov, 
 (ppayeXXwv. 53. With the seventh commandment, as spiritualized 
 by our Lord, may be compared Juv. Sat. xiii. 209. Nam scelus 
 intra se taciturn qui cogitat ullum, Facti crimen habet. Compare 
 also Cic. Off. in. 8. Senec. de Ira, i. 3. 54. From (TicdvdaXov, a 
 trap (Judith v. 1. lxx.), the verb GKavdaXiZ,eiv signifies to put a 
 trap or stumbling-block in one's way ; and then to cause to offend, 
 to seduce into sin. 55. There is an allusion to the amputation of dis- 
 eased members of the body, in order to prevent the spreading of the com- 
 plaint. The eye to be plucked out is clearly the eye of concupiscence ; 
 and the hand to be cut off, the hand of violence ; or, in other words, 
 evil passions are to be subdued, let the effort cost what it may. So 
 in Cic. Phil. viii. 15. In corpore siquid ejusmodi est, quod 
 reliquo corpori noceat, uri secarique patimur, ut membrum aliquod 
 potius quam totum corpus intereat. 
 
 Vv. XXXI— XLII. 56. What difference existed 
 between the Schools of Hillel and Schammai on the 
 subject of divorce ? 57. What is the derivation and 
 meaning of the word diroaraciov, and what was the nature 
 of the document so called ? 58. Does our Lord's pre- 
 cept respecting oaths, forbid all swearing as a thing 
 absolutely evil. 59. What were the notions of the 
 Jews on this subject, and what heathen poet alludes to 
 them ? 60. What is the classical and Hellenistic 
 government of the verb dfxvvuvl 61. Explain from 
 St. James the injunction, eorw le u \vyog v/jwv, vcu, vai' 
 ov, ov. 62. Supply the ellipsis with the formula, 
 6<pQa\^bv cIvtI 6(pda\iJ.ov, k. t. X., and explain the Law 
 alluded to. 63. Was there anything similar in Solon's 
 code ? 64. In what sense do you understand rf 
 
CHAPTER V. 63 
 
 TtovTipa), and whence may our Lord's injunction be illus- 
 trated ? 65. What is the import of the expression 
 pa-Ki^eii' ri)v atayovu, and is the injunction to be under- 
 stood literally ? 66. How is tcpidi'irai to be rendered ? 
 67. Distinguish between x iT ^ v an <l Ifiariov. 68. What 
 is the original derivation and import of the verb dyya- 
 peveiv ? 69. What was the length of the Roman p.i\iov ? 
 70. Distinguish between Zaviltluv and Zavu'CtoQai, and 
 between aVoorpt^EO' and airoffTpipEo-dai. 
 
 Vv. XXXI — XLII. 56. In the controversy on the subject of 
 divorce, which was carried on with great bitterness between the rival 
 schools of Schammai and Hillel, the former maintained that the 
 word, translated uncleanncss in Deut. xxiv. 1., implied ichoredom, 
 and the latter any defect of person or disposition whatsoever. 57. 
 From d(f>L<TTa.aQai, the noun aTroardcnov signifies properly a dis- 
 missal; and thence in the Scriptures — it is not used by profane 
 writers — it means a writing of divorce. In Matt. xix. 7. it is more 
 fully designated (3i(3\iov dizoGTaaiov, for which Josephus has 
 ypa/xpareiov aVoAucrewc. The document, which was duly sealed 
 and witnessed, empowered the woman to marry again with whom 
 she would. 58. It is manifest that our Lord's prohibition respect- 
 ing swearing must admit of some limitation ; since an oath before 
 a magistrate, and on solemn occasions, is not only a lawful mode of 
 ending disputes (Heb. vi. 16.), but an act of religious worship, in 
 which God is invoked as the witness of the truth and the avenger of 
 falsehood (Deut. vi. 13. Isaiah lxv. 15.). Judicial oaths were pre- 
 scribed in the Law of Moses (Exod. xxii. 11. Lev. v. 1. Numb. v. 19. 
 Deut. xxix. 12. 14.) ; our Lord himself did not hesitate to take the 
 oath administered to him (Matt. xxvi. 63, 64.) ; and St. Paul 
 often 6ealed the truth of what he said by an appeal to Heaven 
 (Rom. i. 9. ix. 1. Gal. i. 20. 1 Cor. xi. 31. 2 Cor. i. 23. Phil. i. 8.). 
 59. The Jewish doctors taught that no oath was binding, unless it 
 was made in the name of God ; and our Lord enumerates some of 
 the various adjurations, which they employed in the most trivial 
 manner, pretending that they were neither immoral nor obligatory. 
 There is a manifest allusion to this opinion in Mart. Epigr. xi. 95. 
 JEcce negas, jurasque mild per templa Tonantis ; Non credo : jura, 
 verpe,per Anchialum, i.e. by the living God. 60. In classical 
 
64 CHAPTER V. 
 
 Greek, opvveiv is followed by an accusative, or by a genitive with 
 Kara. The former, and more regular construction, also occurs in 
 James v. 13. The Hellenistic construction with ei'c or iv, which is 
 here used, as well as by the lxx, follows the Hebrew idiom. 61 . 
 In the conclusion of this precept, the first val and ov indicate the 
 promise, the second its fulfilment ; as more fully expressed in James 
 v. 12. 6 Xoyog v/mJjv 6 val, e(TT<o vai' ko.1 6 Ao'yoc 6 ov, eora> ov. 
 62. With 6(p9a\fi6v dvrl ocpOaXfiov supply duiceig. Our Lord refers 
 to the law of retaliation (Exod. xxi. 24. Deut. xix. 21.), intended 
 solely for the direction of magistrates, but perverted by the Jews into 
 a sanction of private revenge. 63. A law of Solon allowed, idv 
 pev eva 6<p9aXpov e^ovrog 6Kico\py rig, dvracoTrreiv rovg Svo. See 
 Diog. Laert. V. Sol. I. 57. 64. In the foregoing precept, eV row 
 TTovqpov may either mean from the evil one (Matt. xiii. 19.), or 
 from an evil principle (Rom. xii. 9.); but r<£ Trovnpi^ is here 
 plainly equivalent to r<£ ddacovvri. Our Lord recommends 
 patience under injuries, with a view to avoid litigation ; and 
 the exercise of charity rather than revenge. It may be remarked 
 that some of the heathen sages looked upon revenge as a weak and 
 abject passion. Juv. Sat. xiii. 199. Infirmi est animi exiguique 
 voluptas Ultio. 65. From the affronting nature of the act, parriZeiv 
 irrl aiayova is a term expressive of contumely and insult. See Job xvi. 
 10. Liv. iv. 35. Tac. Hist. in. 31. That the precept is not to be 
 understood without some restriction, see John xviii. 22. Acts xxiii. 2. 
 66. As in this place, KpiQeaQjni signifies judicio contendere, in Job 
 xix. 3. Eccles. vi. 10. Joel iii. 2. Hos. ii. 2. lxx. So also in Eur. 
 Med. 609. 67. The x iT( ^ v was the under, and the ipdnov the 
 upper and more costly, garment. Compare Diog. L. in Antisth. vi. 
 6. iElian. V. H. i. 16. 68. Among the Persians, the king's niessen- 
 gers, called dyyapoi, were empowered to press either men or horses 
 into their service : whence the verb dyyapeveiv was coined to imply 
 any act of compulsion. See Herod, vm. 98. Xen. Cyr. vm. 6. 17. 
 Joseph. Ant. XIII. 2, 3. 69. The Roman mile was a distance of 
 two thousand paces. 70. In the active voice, davei^eiv is to lend 
 (Luke vi. 34.) ; in the middle to borrow ; but in classical Greek it is 
 usually followed by napd, as in Theophrast. Char. xt. .ZElian. V. H. xi. 
 9. So also diroarpeipeiv, to turn away another ; but diroGTpetyeoQai, 
 to turn away one's self from another, i. e. to reject or slight. Com- 
 pare Tobit iv. 7. lxx. Joseph. Ant. iv. 6. 8. v. 1. 25. Soph. 03d. 
 C. 1337. Eur. Hel. 77. 
 
 Vv. XLIII— XLVIII. 71. Is the clause, p^<r« c 
 tov exOpoy gov, found in the Old Testament ? 72. Quote 
 
CHAPTER V. 65 
 
 the testimony of Juvenal respecting the hatred which the 
 Jews entertained for foreigners. 73. Give the deriva- 
 tion, meaning, and construction of the verb lir-qped^eiv. 
 
 74. Is dvaTeWeiv properly an active verb ? 75. Can 
 you adduce any parallel with the sentiment here ex- 
 pressed? 76. Is £'x £r£ "* tne proper tense? 77. 
 Who were the rfXJjyai ? 78. What is their Latin 
 name ; and how did they differ from the Publicans ? 
 
 79. What is the sense of d(nrd£e<Tdat, as distinguished 
 from dyatryy ? 80. What was the ordinary Jewish 
 form of salutation ? 8 1 . In what sense is the future 
 tcreads here used ? 82. Must not riXewi be understood 
 with some limitation ? 83. How is the precept given 
 by St. Luke ? 
 
 Vv. XLIII — XLVIII. 71. The clause, p.iat]<reiQ tov c^Qpov gov, 
 is not found in the Law, but the Jews maintained that it was inferred 
 in the first part of the precept, which is found in Lev. xix. 18. 
 They also deduced it from the injunctions to root out idolatrous na- 
 tions. 72. Juvenal alludes to the hatred which the Jews enter- 
 tained for foreigners in Sat. xiv. 103. Compare also Tac. Hist. v.o. 
 73. In 1 Pet. iii. 16. e7ri]pea'£eiv signifies to accuse falsely ; but its 
 signification includes any injury, either by icord or deed. See 
 Herod, vi. 9. Thucyd. I. 20. It should here perhaps have the 
 latter import. The construction in classical Greek is generally with 
 a dative ; in the New Testament with an accusative. 74. Properly 
 avareWeiv is a neuter verb ; but it is not unusual to affix a causative 
 sense to verbs regularly intransitive. Compare Sam. viii. 22. lxx. 
 2 Cor. ii. 14. Eur. Phcen. 233. So also caXrriZeiv in Matt. vi. 2. 
 
 75. There are similar sentiments in Senec. de Benef. I. 1. iv. 20. 
 
 76. The present ex 67 " 6 * s P ut f° r tDe future ££ere, which should 
 follow the conjunctive; and which is the reading of some MSS. 
 
 77. See Introd. qu. 33. 78. The Te\(3vai were not the publicans, 
 who farmed the taxes ; but the portitores, who collected them. 
 Cicero calls the former flos equitum Romanorum. 79. As opposed 
 to dyawav, the verb do7cd'£ecsQai will denote any oxdward mark of 
 respect or friendship. Compare Herod. I. 122. Arist. Plut. 743. 
 
 80. Among the Jews the ordinary form of salutation was, Peace be 
 
 g2 
 
66 CHAPTER VI. 
 
 with thee : and the rejoinder, with thee he peace. See Exod. xviii. 
 7. 81. It is not unusual to find the future for the imperative; 
 so that eaeaQe is here properly rendered estote in the Vulgate. 
 Compare Horn. II. K. 88. 82. Of course it is requisite to limit 
 reXeioL to the extent of human ability ; and so in Deut. xviii. 13. 
 lxx. James i. 4. and elsewhere. 83. The corresponding word 
 in Luke vi. 36. is oiKTipfjioveg. 
 
 CHAPTER VI. 
 
 Vv. I — VIII. 1. Fill up the ellipses, and elliptical 
 constructions, which occur in this passage. 2. State 
 the probable grounds upon which ciKaioavvrjv, rather than 
 k\er]fxoavvriv, is the true reading in the first Terse. 3. 
 Is aakTri&iv here used in an active or neuter sense ? 
 4. Do you suppose that there is any allusion to a Jewish 
 custom ? 5. What are the primary and applied signi- 
 fications of vTToicplrrjq ? 6. What do you understand by 
 avvayioyaic ? 7. How do you render diri^iv jjuadbv, 
 and what is the reward intended? 8. What is implied 
 in the proverb, /jij yvu>Tio ?/ dpLorepd k. t. X. ? 9. What 
 was the ordinary attitude of the Jews in prayer? 10. 
 What is meant by Tajiielov ? 11. Explain the origin 
 and meaning of the verb jjarroXoyeiv. 12. Of what 
 nature are the repetitions, which our Lord forbids to be 
 used in prayer? 13. What was the opinion of Socrates 
 respecting prayer ? 14. How is Wvoq used in the New 
 Testament as distinguished from Xaoc ? 
 
 Vv. I — VIII. 1. With Trpoaexere supply tov vovv, from Arist. 
 Plut. 1 13 ; or rr} v didvoiav from iElian. V. H. xiv. 43. Compare 
 2 Chron. xxv. 16. lxx. Matt. vii. 15. After el Si firjye, the pre- 
 ceding injunction must be repeated. The alternative is in like 
 
CHAPTER VI. 67 
 
 manner suppressed in Matt. ix. 17. Mark ii. 81, 22. Luke x. 6. 
 Rev. ii. 5. There is the usual ellipsis of ^eip both with dpicrrcpd 
 and depict (v. 3.), and totti^ is understood with ev t<# icpvicT<$ and 
 iv r<p <pavep<ji (v. 4.), rendering the phrases equivalent to Kpvtya and 
 <pavepu>Q. An accusative, as /.acrOov, is required after d—ovoiaei. 
 2. There is sufficient authority of MSS. Versions, and Fathers, to 
 restore SiKaioavvnv to the text, into which eXcij/joavvjjv seems to 
 have been introduced from the margin, where it had been written 
 as an exposition of the sense in which Sucaioavvn is sometimes 
 used. Our Lord first enjoins righteousness generally : and then 
 specifies three particular branches of it ; almsgiving, prayer, and 
 fasting. 3. See ch. v. qu. 24. 4. It does not appear that our 
 Lord alludes to a prevailing custom among the Jews ; but the 
 expression is proverbial of one courting publicity. Thus Cicero 
 Epist. Fam. xvi. 21. Buccinator exist imationis. 5. In its prima- 
 ry acceptation, vTroKpiryjg is one who acts under a mash, i. e. a 
 stage-player. Hence, generally, a dissembler. 6. Though ovva- 
 ywy// generally means a religious assembly, it may here mean any 
 place of public concourse; for they were not necessarily hypocrites, 
 who gave alms in a synagogue. 7. The compound dite-^eiv is here 
 used for the simple verb, as in Phil. iv. 18. Joseph. 13. J. I. 30. 6. 
 So Hor. Epist. r. 10. Habes pretium. The reward intended is the 
 applause of men. 8. The expression firj yvuroj i\ dpiarepd k. t. X. 
 is proverbial of doing good in secret, so as scarcely to be conscious of 
 the deed. Clem. Alex. Strom, iv. ovSe avrog 6 eXetap, on e'Xeet, 
 yivuicrneiv ScpeiXet. 9. Standing was the attitude of the Jews in 
 prayer, except in cases of deep humiliation (Dan. vi. 10.). Our 
 Lord therefore merely rebukes the hypocritical sanctity of those, who 
 made a public parade of their devotions. 10. Any secret place or 
 closet, in a retired part of the house, may be meant by rafiielov. 
 Compare Isai. xxvi. 20. 11. Suidas derives the verb (3aT-o\oyelv 
 from one Battus, a Syrian, who was the author of certain hymns, 
 abounding in tautology. It does not occur elsewhere, but the mean- 
 ing is here clearly synonymous with that of 7ro\v\oyeiv, or with 
 devrepovv in Ecclus. vii. 14. fjirj cevTepoiayg \6yov iv 7rpo<revxy 
 gov. 12. The repetitions here prohibited are needless reitera- 
 tions of the same prayer in the same or similar words ; according to 
 the rule, laid down in the Talmud, that he tcho multiplies prayer 
 shall be heard. Instances of such a practice in heathen prayers will 
 be found in 1 Kings xviii. 26. Acts xix. 34. Even Terence repro- 
 bates the custom in Heaut. v. 1. 6. Ohe! jam desine Deos obtun- 
 dere; nisi illos tuo ex ingenio judicas, ut nil credas intelligere, 
 
68 CHAPTER VI. 
 
 nisi idem dictum est centies. These idle repetitions are altogether 
 distinct from that energy and perseverance of devotion recommended 
 in Luke vi. 12. Rom. xii. 12. and elsewhere. 13. Socrates {ap. 
 Xen. Mem. I.) ei"%ero irpog tovq Oeovg aVXwc. rdyaQd didovai, <Jc. 
 tcdWHTTa eicorag, oiroia dyaQd ecrri. 14. Generally speaking, 
 in the New Testament Xaog and i9vt] indicate the Jews and Gentiles 
 respectively (Acts xxvi. 17. 23.); the former properly denoting a 
 single people, the latter any collective multitude. Compare Acts 
 xv. 14. The term iQvog, however, is applied to the Jews, in John 
 xi. 51. Acts x. 22. xxiv. 10. and elsewhere. 
 
 Vv. IX— XV. 15. What is here implied in the 
 particle ovnog; and does it prohibit the use of other 
 forms of prayer ? 16. From whence do the several 
 petitions of the Lord's prayer appear to have been de- 
 rived? 17. Shew the excellence, and give a brief 
 paraphrase, of the prayer? 18. How is opo/mx used in 
 the first petition ? 19. What is the signification of the 
 verb dyiaffd)]Th) ? 20. Explain and illustrate at large 
 the adjective £7riou<riog, and give the full import of the 
 word apTog. 21. How does ocpeXijfiaTa come to signify £ 
 trespasses ; what is the synonym employed by St. Luke ; 
 and how does it differ from 7rapa7r-w/.ia-a in v. 14 ? 
 
 22. Is the doxology a genuine conclusion of the prayer ? 
 
 23. What are the objections to Griesbach's opinion ? 
 
 24. In what senses is the word aiwv employed ? 25. 
 What is the import of the word ap/j/ ? 
 
 Vv. IX — XV. 15. It is clear that the use of the adverb ovriog 
 implies not merely a similar, but the same prayer. See Luke xi. 2. 
 and compare Numb. vi. 23. xxiii. 5. 16. Isai. viii. 11. with Isai. xxx. 
 12. lxx. Still it does not limit our devotions to the use of the Lord's 
 Prayer, though they should be framed after that model, and have 
 it introduced. The Apostles indeed are represented as praying, with- 
 out any reference to this form ; but it is more than probable that it 
 always formed part of their petitions. See Acts i. 24. ii. 42. 
 iv. 24. 30. 16. With the exception of the latter clause of the fifth, 
 
CHAPTER VI. 69 
 
 all the petitions of the Lord's prayer are found in the Jewish Litur- 
 gies. 17. The following is from Bishop Porteus : "The Lord's 
 prayer stands unrivalled in every circumstance that constitutes the 
 perfection of prayer, and the excellence of that species of compo- 
 sition. It is concise, it is perspicuous, it is solemn, it is comprehen- 
 sive ; it is adapted to all ranks, conditions, and classes of men ; it 
 fixes our thoughts on a few great important points, and impresses on 
 our minds a deep sense of the goodness and greatness of that 
 almighty Being, to whom it is addressed. It begins with acknow- 
 leging him to be our most gracious and merciful Father; it begs 
 that his name may be everywhere reverenced, that his religion may 
 spread over the earth, and that his will may be obeyed by men with 
 the same ardour, alacrity, and constancy, that it is by the angels in 
 heaven. It next entreats the supply of all our essential wants, both 
 temporal and spiritual ; a sufficiency of those things which are 
 absolutely necessary for our subsistence ; the forgiveness of our 
 transgressions, on condition that we forgive our brethren; and, 
 finally, support under the temptations that assault our virtue, and 
 deliverance from the various evils and calamities that everywhere 
 surround us: expressing at the same time the utmost trust and 
 confidence in the power of God, to grant whatever he sees it ex- 
 pedient and proper for his creatures to receive." 18. In the first 
 petition, ovoua is used, as frequently in Scripture, for the person, or 
 the dignity, of Him who bears the name. Compare Acts i. 15. 
 Eph. i. 21. Phil. ii. 9, 10. Heb. i. 4. Rev. iii. 4. xi. 13. 19. The 
 verb dyid^eiv signifies properly to set apart for a holy purpose 
 (2 Tim. ii. 21.) ; and thence to adore or glorify. Chrysostom (Horn. 
 XIX.) explains dyiacrOtjTuj by doZaaQijro). It is joined with ueya- 
 \vvea9ai in Ezek. xxxviii. 23. "20. The adjective eiriovaioQ is to 
 be found in no other writer sacred or profane. Many significations 
 have been attached to it : of which that of the E. T. seems to have 
 risen out of the addition, to ku9' i)fiepav, in Luke xi. 3. Some 
 MU derive it from ?j eiriovoA ijuepa (Acts vii, 20.), so that bread for the 
 morroic, i. e. a constant supply for Tne future, may be intended. 
 But the most easy and natural interpretation is that of Theophylact, 
 after Chrysostom, who explains it by iiri rjj ovg'hx. icai avardaei 
 r)U(Zv avrapKijg. Nor is there any force in the objection that a 
 compound from ovcria would rather be eirovcrioc. In many com- 
 pounds with irri, beginning with a vowel, the i is retained, as in 
 eirieiKrjg, 67riopKog, &c. ; and thus also in 7repiovaioQ, a word simi- 
 larly coined by the lxx., and signifying more than sufficient. 
 Probably there is an allusion to the supply of manna in the wilder- 
 
70 CHAPTER VI. 
 
 ness, of which a sufficiency was collected every morning ; and, thus 
 explained, the petition is nearly parallel with that of Agur in Prov. 
 xxx. 8. Under dprog, bread, is included every necessary of life, 
 temporal and spiritual. Compare Gen. xviii. 5. 8. 1 Sam. ix. 7. 
 xxi. 6. James ii. 16. 21. Unpaid debts become trespasses; and 
 thence, in regard to God, 6<pei\tjfiaTa denotes sins. Luke (xi. 4.) 
 has dfiapriag. There is a remarkable difference between the term 
 'TrapaTTTiOfxaTa, slijJS or failings, by which the injuries we receive 
 from men are contrasted with the strong term oQeiXijjxaTa, employed 
 to express our offences against God. 22. Griesbach supposes that 
 the doxology, which is omitted by St. Luke, and in some MSS, of 
 this Gospel, is an interpolation from the antient Christian liturgies, 
 which crept into the text in the fourth century. 23. Now the 
 Jews ended all their prayers in a similar way ; and the form is so 
 appropriate and sublime, that it can scarcely be spurious. Neither 
 is it likely that the early Christians would have added any thing to a 
 prayer indited by Christ himself ; or that those, who interpolated 
 St. Matthew, would have neglected to make a similar insertion in 
 St. Luke. 24. Primarily, the word a'nav, i. e. aiei wv, denotes 
 eternity, both in the singular and plural. See especially Gal. i. 5. 
 Thence any long duration of time; as of the world (Matt, xxviii. 
 20.), and of the Jewish or Christian dispensations (Matt. xxiv. 3.). 
 It is also an age, the period of a man's life, &c. 25. See chap. 
 V. qu. 31. 
 
 Vv. XVI— XXIII. 26. Were any Fasts enjoined 
 by the Jewish law ? 27. Are any private fasts, be- 
 sides those of Moses and Elijah, mentioned in the Old 
 Testament? 28. Explain the words oKvdpuirbg and 
 dtyavifciv. 29. To what do the injunctions d\ei(j)Eiv 
 Ke(f>a\rjv and Ttpoawirov vlttteiv allude ? 30. What do 
 you understand by cn)g ku\ fipujaig, and what is the import 
 of the precept ? 31. Supply the ellipsis after Siopvacreiv, 
 and point out the force of the expression. 32. What 
 is meant by 6(pQa\^,bg airXovg and o^aXynoc. -xovripdg; and 
 how is the precept respecting them to be understood ? 
 33. Quote the comment of Chrysostom, and illustrate it 
 by examples. 
 
CHAPTER VI. 71 
 
 Vv. XVI— XXIII. 26. See chap. iv. qu. 4. 27. Besides the 
 fasts of Moses and Elijah, we may refer to that of Daniel (x. 2.) for 
 full three weeks. Other instances will also be found in 1 Sam. i. 7. 
 xx. 34. 1 Kings xxi. 9. Ezra x. 6. Neb. i. 4. See also Judith viii. 6. 
 
 28. Properly the adjective vKvOpw-rrog is used of one who contracts 
 his eyebroics, and exhibits a countenance expressive of a sour and 
 morose disposition. Here it may indicate sadness or dejection ; and 
 in a like sense it is opposed to Wapog, or (paitpog, in Xen. Mem. II. 7. 
 12. in. 10. 4. The primary meaning of the verb d<paviZ,eiv is to 
 erase ; and thence to spoil or destroy, as in vv. 19, 20. As applied 
 to the uncouth appearance of those, who made a shew of fasting by 
 throwing ashes over their heads and faces, it signifies to soil or dis- 
 figure. So Ter. Phorm. i. 5. 58. Formam extinguere. In illustration 
 of the custom alluded to, see 2 Sam. i. 2. Esth. iv. 1. Isai. lxi. 3. 
 Ezek. xxviii. 30., and compare 2 Sam. xii. 10. 20. Psal. civ. 15. 
 
 29. On the other hand, the expressions d\ei<peiv Ke^aXrjV, and 
 irpoatDirov v'nrreiv, allude to the practice of frequent ablution, and 
 anointing with perfumed oil, which, except in times of affliction, 
 has always prevailed in the East, with a view to a healthful 
 and vigorous habit of body. See Ruth iii. 3. Mark x. 3. Luke 
 vii. 73. 30. In the E. T. <ttjc is correctly rendered a moth; but 
 (3pu><ng is perhaps used to designate a species of small worm, so 
 called from its voracity : as in Mai. iii. 11. lxx. The treasures of 
 the antients chiefly consisted in garments ; and were consequently 
 liable to be destroyed in the manner described. See Gen. xlv. 22. 
 Josh. vii. 21. Job xxvii. 16. Ezek. vi. 69., and compare Q. Curt. v. 6. 
 Hor. Epist. i. 6. 40, 44. We are not forbidden by the precept to 
 lay up in store for the future ; but required to make provision for 
 our eternal welfare, as the more important concern. 31. With 
 hopvcTffovffi supply oUiav. The verb, which signifies to dig through, 
 is used with reference to houses built of clay. 32. Most of the 
 commentators understand by 6<p9a\fiog dnXovg a liberal, and by 
 6(j)9. itovnpog, a covetous disposition. Thus the Jewish maxim, 
 Give with a good eye, i. e. liberally. Compare Prov. xi. 25. xxiii. 6. 
 xxvii. 22. Ecclus. xxxiii. 8. 10. Rom. xii. 8. 2 Cor. viii. 2. ix. 11. 13. 
 James i. 5. The meaning therefore is, that as the body is enlight- 
 ened or darkened, when the eye is sound or diseased ; so will the mind 
 be full of light or darkness, as the eye of reason is unimpaired by 
 avarice, or otherwise: but with this difference, that mental is in- 
 finitely more fatal than natural blindness, 33. Thus Chrysostom : 
 "Qcnrep riov o00aX/zwi> rv(p6\b)8evT(i)v, to 7r6\v rrjg ruiv Xonruiv 
 fie\tt)v ivepyeiag olx eTai ) tov <pu>Tog avro~ig afieoQevTog" ovtu) icai 
 
72 CHAPTER VI. 
 
 rijg Siavoiae, Sia^OapeicrTjg, /.ivpiwv rj %wtj <tov tzaKuiv efnrXrjG- 
 Oijaerai. The same similitude is frequently met with. Thus, in 
 Aristot. Topic. I. 14. wg <pwg ev 6(p9a\fup, vovq ev 4 /v XV- O y id Met. 
 xv. 63. Quae natura negavit visibus humanis, oculis ea pectoris 
 hausit. Cic. Tusc. i. 15. Animo videre. So Hamlet, in Shakspere, 
 speaks of his mind's eye. 
 
 Vv. XXIV— XXXIV. 34. How is Zval Kvplmq to 
 
 be limited ? 35. How is Svo declined in Hellenistic 
 Greek ; and why is the plural <Wi used ? 36. Ex- 
 plain and illustrate the word /.ta^uwj/ac. 37. Give the 
 true meaning of firi fieptpvu-e, and shew with what limi- 
 tations the injunctions in these verses are to be received ? 
 38. In what sense is xfsvxv here used? 39. Produce 
 examples of the sense in which hiatyipeiv is here employed. 
 
 40. In what senses are t]\ida and irfiyyQ used here ? 
 
 41. How is av£,av£i.v here used? 42. What lilly is 
 here meant ? 43. How is 16& here used ? 44. Is 
 K\i(javog in the Attic dialect ; and, if not, what is the 
 Attic form ? 45. What is the import of dAiyoVtffroe ? 
 46. What do you understand by tyiv fiaaiktiav rov Qeou 
 Kal rr)y c\ nvrov ? 47. Illustrate the meaning of icada 
 in this passage ; and explain the construction. 48. Is 
 the same sentiment to be found in profane authors ? 
 
 Vv. XXIV — XXXIV. 34. It is clear that Svtrl tcvpioig is properly 
 limited hy Chrysostom to two masters, evdvria e-KiTaTTovaiv. 
 35. More generally dvo is undeclined in the New Testament (Matt, 
 xxi. 31. xxvii. 21.) ; but dvei is used again Acts xii. 6. So also in 
 Gen. ix. 22. lxx., and constantly by Aristotle and Theophrastus. The 
 plural form is used, because the dual number was not recognised 
 by the Hellenistic writers. 3G. According to Jerome, Gentili 
 Syrorum lingua Mammon a divitice apjyellebantur. Hence it was so 
 employed also by the Carthaginians. Thus Augustin : Lucrum 
 Punice Mammon dicitur. The term is here personified ; or prob- 
 ably may be the name of an idol, corresponding with the Plutus of 
 the Greek mythology. It occurs again in Luke xvi. 9. 11. 37. 
 
CHAPTER VI. 73 
 
 Certainly the E. T. are incorrect in rendering /xi) [xepipvaTe, take no 
 thought ; for diligence in the affairs of life is frequently inculcated in 
 Scripture, and recommended as a subject of prayer to God. The 
 verb signifies to be over-anxious ; and our Lord merely condemns 
 that immoderate carefulness, which originates in a worldly mind, and 
 indicates a distrust in providence. Compare Phil. iv. 6. 38. Of 
 ^/vx?j, as here used in the sense of life, there are examples in Matt. 
 x. 39. xvi. 25. John x. 11. Xen. Cyr. iv. 4. 3. Eur. Phcen. 1012. 
 Herac. 551. 39. The verb ciafyepeiv signifies to excel, or exceed in 
 value; as in Thucyd. I. 84. irokv diafepeiv ov SeX vo[j.i'Ceiv dv- 
 OpojTTOV dv9pujTrov. Joseph. C. Apion. I. 22. HvOayopag, ircivTi^v 
 vireikrinpevog fiieveyiceiv rwv (piXoGofrjadvTwv. 40. Since food 
 has no necessary connexion with groicth or stature, rjXiKia should 
 here rather be rendered life or life-time; as in John ix. 21,23. 
 Heb. xi. 11. So also in Luke xii. 25. Although 7t»jx u € * s doubtless 
 a measure of extension, it is also frequently applied metaphorically 
 as a measure of time ; as in Mimnermus ap. Stob. p. 158. Trijxviov 
 eirixpovov dvQecnv jjfirjg repTropeOa. Compare Psal. xxxix. 6. 
 41. Properly av^dveiv answers to the Latin auger e ; but it has also 
 an intransitive signification in Greek writers, as well as in the New 
 Testament. Polyb. xvi. 21. 10. nv%ave to Katzov. So Catul. 
 lxiv. 323. O decus eximium, magnis virtutibus augens, for 
 aucte. 42. Probably the Narcissus is here meant. Plin. N. H. 
 xxi. 5. Est et rubens lilium, quod Graci Kpivov vocant. 43. 
 Here d6£a is used of splendid apparel; as in Esth. v. 1. lxx. 
 irepiefiaXXero Tr\v loZ,av avrfjg. 44. The grammarians regard 
 K\ij3avog as Dorice for icpifiavog. It is also used by Philo. 
 45. From the usage of the Talmudists, it appears that oXtyoVioToe, 
 means distrustful of the care of Providence. 46. By rrjv /3. 
 tov Qeov Kai ti}v c. avrov is meant that righteousness which is 
 required by the Christian dispensation, as being conformable to the 
 will of God. Compare Rom. xiv. 7. See ch. in. qu. 16. 47. In 
 the sense of trouble or vexation, Kania occurs in Ecclus. xii. 1. Wisd. 
 vii. 30. Compare also Thucyd. in. 58. The sense, however, is 
 rare in Attic Greek. Of the construction, Virgil's (Eel. in. 80.). 
 Triste lupus stabulis, is a trite example. 48. With the sentiment 
 compare Eur. Hel. 338. fir} irpo\iavTig dXyeuv UpoXdpfSav', (J 
 0('\a, yoovg. Senec. Ep. 13. Satis cito dolebis, dolor cum venerit: 
 interim, tibi meliora propone. See also Soph. Trach. 960. Mosch. 
 Idyll, iv. 65. Anacr. xv. 1. Hor. Carm. I. 9. n. 16. in. 29. Senec. 
 Epp. 12 and 24. 
 
 H 
 
 ft /O -* 
 
 .,*&*. 
 
74 
 
 CHAPTER VII. 
 
 Vv. I — XII. 1. In what sense is Kpivere here used, 
 and does it include forensic judgment? 2. Adduce 
 similar sentiments from heathen writers. 3. Is aVn- 
 fxETprjOijcreTai the true reading ; and what is the character 
 of the expression ? 4. What is the exact meaning of 
 Kaptyog, as opposed to Zokoq ? 5. Illustrate the passage 
 by parallels from classical authors. 6. Fill up the 
 construction, acpeg £/,/3a\w, and adduce similar instances. 
 
 7. Explain and illustrate what is intended by the terms 
 dogs and swine, and shew the import of the precept. 
 
 8. What is the import of KarcnrctTeiv ? 9. How is ical 
 to be rendered ; and what does orpatyivTtg agree with ? 
 10. What is understood after Kpoveiv, and what verb is 
 more usually employed in the same sense? 11. Is there 
 any condition implied in this promise ? 12. Illustrate 
 the proverbial nature of the subjoined illustration. 13. 
 What is the proper government of air eiv ? 14. Is 
 oiZare lilovcu a pleonasm ? 15. Illustrate our Lord's 
 "golden rule" by similar sentiments from Jewish and 
 Heathen writers ; and state the difference between the 
 morality of Christ and the old philosophers. 16. What 
 is the import of the expression, ovrog iariv 6 rofiog teal 
 ol 7rpo0?)rcu ? 
 
 Vv. I — XII. 1. The verb Kpiveiv is here used in the sense of 
 Karaicpiveiv (Rom. ii. 1.), or KctTaXaXeiv (James iv. 11.); and the 
 prohibition is directed against censoriousness and severity in con- 
 demning the actions of others. Compare James ii. 13. That forensic 
 judgment is not included in the precept, is clear both from its neces- 
 sity, and from Eom. xiii. 4. and elsewhere. 2. There are similar 
 sentiments in Demosth. c. Aristog. I. 782. tov KaTrjyoprjaovTa rtHv 
 d\\u)v K<xi Trdvrag Kpivovvra, avrov dve%e\eyicTOv virdpxetv 
 
CHAPTER VII. 15 
 
 £hT. Cic. Verr. m. 1. Qui sibi hoc sumpsit, ut corrigat mores 
 aliorum, ac peccata reprehendat , huic quis ignoscat, si qua in re 
 ipse religione officii aberraverit ? See also Thucyd. in. 40. Polyb. 
 xii. 12. 4. Cic. Verr. in. 2. 3. The authority of mss. &c. is in 
 favour of perptiOtjcrerai, as the true reading ; the compound verb 
 was probably introduced from Luke vi. 88. Of the expression, which 
 is proverbial, there are illustrations in the Chaldee Paraphrase on 
 Gen. xxxiii. 25. and Isai. xxvii. 8. See also 2 Cor. x. 12. Hor. Ep. 
 I. 7. 98. 4. As opposed to doicog, a plank or beam, icdp<pog will 
 signify a splinter. Hesychius explains it icepaia £v\ov Xeir-TJ. 
 
 5. The proverb is not only frequent in the Jewish writings; but 
 parallels are continually found in the classics. Thus Menand. fr. 
 OvQelg dp' iavrov rd icaicd avvopa, TLdfupiXe, 2a0wc/ erepov d' 
 dcrxnfiovovvTOQ o^erai. Sosicr. ap. Stob. 'Aya9oi Si to icaicov 
 evp-ev d<p' irepiov ideiv, Avroi 5', brav 7roi(Jjuev, ov yiyvuiaicouev. 
 Cic. Tusc. in. 3. Est proprium shdtitice, aliorum vitia cernere, 
 oblivisci suorum. Hor. Sat. i. 3. 25. Cum tua pervideas ocidis 
 mala lippus invinctis, Cur in amicorum vitiis tarn cernis acutum, 
 Quam aut aquua, aut serpens Ej>idaurhtsl Compare Theo^n. 
 439. Plutarch de Curios, p. 515. Cic. Off. i. 41. Senec. V. Beat. 27. 
 
 6. Supply 'iva before e'ic/3a\w. Compare Luke ix. 54. 1 Cor. iv. 21. 
 Sometimes the future is so used ; as in Matt. xiii. 28. xxvi. 17. 
 
 7. By dogs and swine are meant the obstinate and the profane; 
 and the precept enjoins caution in exposing the doctrines of revela- 
 tion to those who would reject or despise them. The maxim occurs 
 in the Talmud, with the explanation that Wisdom is not to be offered 
 to one who knows not the value of it. Similar terms of reproach are 
 frequent in Homer. See II. Z. 344. 8. Properly Kara-rraTeTv is 
 to tread under foot ; and thence to treat with contempt. It is 
 used, as in this passage, in Herod, n. 14. Compare Epict. i. 8. 
 Sometimes toXq ttooi is omitted. 9. This is one of those passages 
 in which tzai is better rendered or than and; as the act of each 
 animal is distinct, and aTpa^ivreq agrees with icvveg. Similar 
 metatheses will be found in Matt. xii. 22. Rom. ii. 13. sqq. xiv. 3 4, 
 10. 1 Cor. vL 11. 10. After Kpovere supply tt\v Qvpav, as in 
 Luke xiii. 25. Xen. Symp. i. 11. There is the same ellipsis with 
 dvoiyetv in Matt. xxv. 11. Acts xii. 16. More commonly Koirreiv 
 is used. See Aristot. Art. Rhet. n. 13. 11. It is clear from what 
 follows that we must ask in faith, and for what is agreeable to the 
 will of God. 12. In illustration of the proverbial expressions 
 which follow, we may compare the panis lapidosus of Seneca, and 
 the Greek saying dvri Tripling aKopiriojv. We find also in Plautus: 
 
76 CHAPTER VII. 
 
 Alter A manu fert lapidem, partem ostentat altera. Compare 
 Arist. Pac. 119. 13. Properly aireiv is followed by a genitive of 
 the person with and or e'/c. The double accusative is a Hebraism ; 
 examples of which occur in Josh. xv. 18. Ezra vii. 21. Isai. xlviii. 2. 
 lxx. John xi. 22. So, in Latin, Virg. Mn. xi. 362. Pacem te 
 poscimus omnes. 14. The periphrasis oldare Sidovai, for diSore, 
 is of frequent occurrence. So Propert. I. 2. 12. Sciat currere. 
 15. Our Lord's precept, known as the golden ride, was, to a certain 
 extent, familiar to the Jews, and is thus expressed in Tobit iv. 15. o 
 fiKTeig, /xrjSevl Troujayg. It is also found in Heathen writers. 
 Herod, in. 142. eyw Si, rd r<j> Tre'Xac e7ri7r\r}<TO'u), avrog Kara 
 dvva/xiv ov 7roLr}cru). Isocr. ad Nicocl. 39. a 7tda\ovTeg v(p' 
 erepcjv 6pyi^,ea0e, ravra rolg aXXoic fit] TroieZre. Senec. Epist. 
 94. Ab altero expectes, alter I quod feceris. It will be observed 
 that a mere abstinence from wrong is enjoined by the Heathen 
 philosophy, whereas the Gospel affords a holier motive, a superior 
 sanction, and the promise of assistance. 16. By the expression, 
 ovrog yap eariv 6 vopog kcci oi TrpoQij-ai, our Lord meant to say 
 that the precept, though not found in so many words, was the sum 
 and substance of the Old Testament, in regard to our duty towards 
 our neighbour. See Rom. xiii. 8. Gal. v. 14. James ii. 8. 
 
 Vv. XIII — XX. 17. How does St. Luke express 
 the full meaning of elaiXderel 18. Is there anything 
 similar to this precept in Heathen writers ? 19. Illus- 
 trate the use of on in this context ; and give the various 
 reading, with its import, if correct. 20. What is here 
 the sense of ^evcWoo^Jjrcu, and by what analogy? 21. 
 Explain the phrase irpoai^TE and nvog. 22. What is 
 the allusion contained in the words evdv/iam irpofiarujy 1 
 23. Is upnayeg a common epithet of Xvkoi 1 24. p/rt 
 avXXiyovoL k. t. X. Is this proverbial ? 25. What is 
 the force of the article before oairpov livlpov ? 
 
 Vv. XIII — XX. 17. St. Luke (xiii. 24.) expresses the sense of 
 ei<re\6ere more fully by dyuvileaQe eioekQeiv. 18. Cebes (Tab. 
 12.) somewhat similarly describes the narrowness of the gate and the 
 ruggedness of the way, ttjv dyovaav Trpoc rr\v d\i]Qivr\v Traidiav. 
 
CHAPTER VII. 77 
 
 Compare also Hesiod. Op. D. i. 288. Xea. Cyrop. n. 2. 24. Mem. II. 
 1. 21. jElian. V. H. xin. 32. Cic. Off. I. 32. Sil. Ital. vr. 120. xv. 
 101. 19. The lxx. frequently use on for a Hebrew particle signi- 
 fying but ; as in Numb, xxvii. 3. Deut. xi. 7. Judges i. 19. ii. 17. 
 1 Sam. xvii. 47., and elsewhere ; which same particle is some- 
 times rendered by dXXd or dXX' //, as in Psal. xliii. 3. Amos vii. 14. 
 Some prefer rt, the reading of some copies ; which, if correct, must 
 have the sense of w'c. The Vulgate has quam angusta. 20. It 
 should seem that ipevdcnrpcxpijTai is here simply equivalent to tpevdo- 
 &<5aVKa\oi (2 Pet. ii. 1.); just as Trpocptjrevetv frequently signifies 
 no more than to teach ; as in v. 22. 21. The formula Trpoo-e^eiv 
 air 6 tivoq is explained by (po(3e~ia9at diro tivoq, in Luke xii. 4. 
 Compare Deut. xxiii. 10. Ecclus. vi. 13. 22. In evdvpara 
 7rpof3aTu)v there is probably an allusion to the hairy garments of 
 the prophets. There is a similar mode of distinction in Hor. Epist. 
 i. 16. 46. Introrsum turpem, speclosum pelle decora. 23. Wolves 
 are commonly described by the epithet dp-Tray eg ; as in Lycophr. 
 Cass. 1309. enefiipav dpirayaq Xvkovq. So Hor. Carm. iv. 4. 50. 
 Cervi luporum prada rapacium. 24. Gathering grapes of 
 thorns, and like expressions, are proverbial. Theog. 537. ovre yap 
 etc aicvWns poda (pverai, ovS' vdicivQog. Compare Theocr. Id. 132. 
 Virg. Eel. iv. 29. Senec. Epist. 87. 25. Tbe article before aairpov 
 BevSpov is equivalent to irdv in the preceding clause. In the next 
 verse the proposition is exclusive, and therefore neither -jrav nor the 
 article is employed. 
 
 Vv. XXI— XXIX. 26. To what is ov ttSc equiva- 
 lent ? 27. Of what day is ev etceirn rrj ytfiipa indica- 
 tive ? 28. What does huvafxig signify in the New 
 Testament, both in the singular and plural ? 29. Is 
 there any proof that miracles were wrought in early 
 times by wicked persons, and how do you account for 
 the circumstance ? 30. How do you render o/jLoXoyrjo-h) ? 
 31. What is a common sense of yivwcrKetv in the New 
 Testament ? 32. Is not the clause, aVoxwpe«x£ k. t. X., 
 a quotation from the Old Testament ? 33. How do 
 you account for the peculiarity of the construction in the 
 
 words, 7r5e olv oang k. r. X. ? 34. Whence the article 
 
 h2 
 
78 CHAPTER VII. 
 
 before rrjv 7rirpay ? 35. How is xora^ol to be rendered? 
 36. Is the augment commonly omitted in the pluperfect, 
 as in TeQefxekiioTo, by the Hellenistic writers ? 37. What 
 are the different senses of lilayri in the New Testament ? 
 38. Of what character was the klovain, by which our 
 Lord's teaching was distinguished from that of the 
 Scribes ? 
 
 Vv. XXI — XXIX. 26. Since the Hebrews had no expression 
 corresponding with ovdeig and findelg, the writers of the New Testa- 
 ment, according to their vernacular idiom, employ nag with a nega- 
 tive particle in their place. If the particle is closely connected with the 
 verb, the exclusion is complete ; as in Matt. xii. 25. xxiv. 22. Otherwise 
 it is not necessarily so, as in this place. 27. From Matt. xi. 24. 
 compared with Luke x. 12. it will be seen that ijfiepa eKeivn means 
 the day of judgment. 28. In the New Testament Svva/xig, in the 
 singular, implies divine power ; and the plural dwd/xeig, the cause 
 being put for the effect, signifies miracles. Compare Matt. xi. 20. 
 Mark vi. 2. Acts ii. 22. 29. It appears from Origen (C. Cels. p. 7.), 
 that miracles were wrought in the early age of the Gospel, by persons 
 whose wicked lives were inconsistent with the profession of Christi- 
 anity; nor is there any reason to doubt the fact: for God prophesied 
 by the mouth of Balaam, and the power of healing diseases was com- 
 municated to Judas with the rest of the twelve. 30. Render 
 6fj,o\6yr)(T(i), I icill declare openly ; as in iElian. V. H. II. 4. 31. 
 In the New Testament yiyviouiceiv frequently signifies to acknow- 
 ledge or approve ; as in Matt. xxv. 12. John. x. 14. 1 Cor. viii. 3. 
 Gal. iv. 9. 2 Tim. ii. 19. 32. The clause aVox^peTre /c. r. X. is 
 taken from Psal. vi. 8. 33. In ordinary Greek, the construction 
 would not be izag ovv bang k. t. X., but irdvTa ovv aKOvovra 
 k. r. X. The former has been regarded as peculiar to Hebrew. There 
 is, however, something of a similar kind in Herod. I. 114. elg dtj 
 tovtcjv, Kvpog eice\eve avrov k. t. X. 34. As the article is definite, 
 TreTpd here means stony ground. Mark iv. 5. eV£ to 7rerpa>#ec. 
 
 35. Render 7rorafj.oi, torrents. Horn. II. A. 452. xei/xappot 7rora/ioi. 
 
 36. The Hellenistic writers commonly omit the augment in the plu- 
 perfect. Besides reOefieXiioro, there are other instances in Mark xiv. 
 44. Acts xiv. 8. Heb. vii. 11. So likewise in Josephus frequently. 
 
 37. Here didaxrj seems to be the manner of teaching; and so, as 
 well as the art of teaching, and the thing taught, it sometimes 
 signifies. 38. Some have thought elovaia implies the authority 
 
CHAPTER VIII. 79 
 
 with which Christ was invested as a teacher sent from God ; but 
 it should seem to imply the force and power with which he spake: — 
 his persuasive eloquence, and irresistible arguments, so different 
 from the trifling aud frivolous disputations of the Scribes. Compare 
 Horn. II. i. G89. 
 
 
 
 CHAPTER VIII. 
 
 Vv. I — IV. 1. /,-ara/3ujri U ai/rw k. r. X. Explain 
 and illustrate this construction. 2. In what light was 
 the leprosy regarded; and what was the condition of 
 those affected ? 3. Do the verb TrpocreKvvet, and the 
 form of address, cvpte, indicate the leper's belief in our 
 Lord's divinity ? 4. Did Christ incur any legal im- 
 purity by touching the leper ? 5. What may be re- 
 marked of the words of healing pronounced by Christ, 
 and the effect which immediately followed them? 6. 
 Why does Christ enjoin silence upon the leper; and 
 upon what principle does he sometimes inculcate secrecy, 
 and at others publicity, in the objects of his miraculous 
 cures ? 7. Where, and why, was he to shew himself to 
 the priest ? 8. What was the ICjpov, which the law of 
 Moses required from a recovered leper ? 9. Mention the 
 principal regulations of the Mosaic law respecting the 
 leprosy, and the ceremonies and offerings in cases of 
 cure? 10. How did the antient Persians treat those 
 affected with the disease? 11. Is Mwo-j/c or Mojvafjg 
 the preferable orthography, and what is the derivation of 
 the word according to Josephus ? 12. What is the 
 import of the words elg fiapTvpwv avrolg, and to whom 
 does the relative refer ? 13. Was this the first miracle 
 wrought by our Lord, or had St. Matthew any apparent 
 reason for recording it out of the true order of time ? 
 
80 CHAPTER VIII. 
 
 Vv. I — IV. 1. Either KarajSavrt, avriji may be regarded as the 
 dative, instead of the genitive, absolute; as in Thucyd. iv. 93: 
 or the pronoun may be considered as redundant. See chap. iv. 
 qu. 54. The same construction recurs in v. 5. xxi. 23. and else- 
 where. 2. The leprosy was a most infectious and inveterate 
 cutaneous disease, and subjected by the law of Moses to the severest 
 restrictions imposed upon any legal uncleanness whatsoever. Lepers 
 were not allowed to enter towns ; and required to give notice of 
 their approach, that no casual passer-by might incur the danger of 
 infection. Hence their condition was pitiable in the extreme. 3. 
 Since Kv'pie may merely be an ordinary title of address (John iv. 19.), 
 and TrpoGKvveiv does not necessarily imply religious worship, the 
 leper may not have been impressed with an idea of our Lord's 
 divinity; but there is a peculiar humility in the form of his application, 
 which evinces the deepest reverence for the character, and the most 
 confident assurance of the power of Christ. He may have regarded 
 him as a prophet, or even as the promised Messiah, without a belief 
 in his divine nature. 4. The same legal uncleanness attached to 
 those who touched an unclean person, as to him who was actually 
 infected; but prophets, performing miraculous cures (1 Kings vii. 
 19.), were necessarily exempted from ritual observances. Besides, 
 in this instance, the touch and cure were simultaneous ; so that no 
 impurity could be incurred. 5. It has been remarked that the 
 healing words of our Lord — 0e'\w, KaOapiaO^rr — are an instance of 
 the sublime, similar in character to that which Longinus admired in 
 the Mosaic account of the creation (Subl. c. 9.); and the effect produced 
 by them could only have proceeded from the finger of God. 6. 
 Our Lord's design in enjoining secrecy respecting certain of his 
 miracles, was partly to avoid the malice of his enemies, lest they 
 should work his destruction prematurely ; and partly to prevent any 
 seditious outbreaks with a view to make him a king. Among the 
 heathen, where there was less danger of these results, he never 
 avoided publicity. In the present instance, the injunctions only 
 extended perhaps till the priest had declared the leprosy cleansed, and 
 thus be prevented from denying the cure. 7. The leper was to shew 
 himself, without the city, to the priest appointed to examine the nature 
 of the disease, and to certify the cure. 8. The required offering, 
 doipov, was two sparrows ; of which one was sacrificed, and the other 
 allowed to escape. 9. There is a full account of the Mosaic or- 
 dinances respecting the leprosy, and the rites and ceremonies at- 
 tending its cure, in Levit. xiii. xiv. 10. Respecting the Persian 
 lepers, we read in Herod. III. 19. ot di ry /3aci\ei deiKvvaaw- 
 
CHAPTER VIII. 81 
 
 €(i)vtovq, Kal rrjv airiav elirov, Si i)v ireirovBoTtg ehjaav. 11. 
 It should seem from the custom of the lxx., and from the Hebrew 
 pronunciation of the name, that Muxrtjg is the preferable ortho- 
 graphy : but some MSS. have Nwvcrijg, which is in accordance with 
 Joseph. Ant. II. 9. 6. to yap vSwp fidi ol Aiyvirrioi kciXovgi, vai)Q t $ 
 de, tovq e'£ iidciTOQ crwQevrag. 12. As there was only one priest 
 (ry iepel), it is clear that avrolg refers to the Jews, who would be 
 prevented by the declaration of the priests from denying the miracle. 
 13. This miracle was not the first performed by our Lord in order of 
 time ; but Matthew seems to have given- it the precedence, as being 
 a work which proved to the Jews, on their own principles, the divine 
 mission and power of Christ. They professed and believed that 
 leprosy was peculiarly of God's sending and removing. See 2 Kings 
 v. 3, 7. 
 
 Vv. V — XIII. 14. Reconcile this narrative of the 
 healing of the Centurion's servant, with the account 
 of it given by St. Luke. 15. Was the Centurion a 
 Jew, Gentile, or Proselyte ; and how does your con- 
 clusion bear upon our Lord's declaration in v. 11 ? 
 16. To what peculiar prejudices of the Jews is our 
 Lord's reply directed? 17. Point out the principal 
 prophecies in the Old Testament which relate to the 
 calling of the Gentiles. 18. Explain the usage of the 
 verb fiij3\r)Tai, and supply the ellipsis. 19. What is the 
 import of the Centurion's answer, and how does it evince 
 his faith ? 20. In what may his faith have originated ? 
 21. How is l?ovaLa here used, and how may the ellipsis 
 be supplied ? 22. What is understood with avaToXdv 
 Kal Ivajxwv, and what does the expression indicate ? 23. 
 Point out the meaning of the verb avaKkiQ^aovrai, and 
 shew the fitness of the terms employed throughout the 
 allusion ? 24. What is the import of vIuq in the 
 expression ol viol tTiq fiavikeiag, and other like phrases ? 
 25. Account for the insertion of the article before n\avd- 
 
82 CHAPTER VIII. 
 
 ftog and ^pvyjxog. 26. Is l/carovrapx>?? or — ywj the 
 preferable reading. 
 
 ?>. V— XIII. 14. In Luke (vii. 1. &c.) the account of the 
 healing of the centurion's servant is given more in detail ; and the 
 request is there said to have been made by the Centurion's friends. 
 This is according to the Jewish notion, that what is done at a per- 
 son's instigation, is virtually done by himself. Compare, for instance, 
 Matt. xx. 20. with Mark x. 35. Luke also uses SovXog for Trdlg. 
 That the latter word, however, was commonly employed in the sense 
 of servant, see Gen. xxii. 5. Judg. ix. 54. Arist. Vesp. 1337. So 
 puer is likewise used in Latin. See Hor. Sat. I. 10. 92. Epist. I. 7. 52. 
 Besides, in Luke vii. 7. the word is iraig. 15. It seems from 
 St. Luke's account that the Centurion was a Gentile Proselyte; 
 and from his exalted faith our Lord takes occasion to announce 
 God's merciful purpose, of admitting Gentile believers to a participa- 
 tion in the Gospel Covenant, from which unbelieving Jews would be 
 excluded. 16. The Jews regarded themselves as the peculiar 
 favourites of heaven. They believed that "all Israel would have 
 a portion in the world to come, and that heathens were doomed to 
 hell-fire :" and it was against this prejudice that our Lord's reply 
 was directed. 17. The Call of tJie Gentiles is either predicted or 
 prefigured in Gen. xlix. 10. Deut. xxxii. 19. 43. Psal. xlvii. 9. 
 lxxxvii. 4. cxvii. 1. Isai. xi. 1. xxix. 17. xlv. 14. Jer. xii. 16. 
 Ezek. xvi. 53. Zech. vi. 15. Mai. i. 11. 18. With fepXnrai there 
 is an ellipsis of eVi icXivng (Matt. ix. 2.) : and thus it is com- 
 monly applied to the condition of sick persons : as again in 
 v. 14. 19. The Centurion suggests that, if his own orders were 
 go readily obeyed, those of Jesus would be much more so; and 
 his faith, or confidence in Christ's power, could not have been 
 more strongly expressed, than its giving it superiority above 
 that of the Roman military discipline. 20. His faith may have i 
 originated in the recent cure of the nobleman's son, which was I f\ 
 effected at a distance of twelve miles from the place of his residence ; I ^ 
 that residence being Capernaum, where the centurion was stationed./ 
 21. With vtto i%ovaiav supply TaaGo/ievog, as in Luke vii. 8. 
 There is a substitution of the res pro persona; the power for the 
 person exercising it. 22. There is an ellipsis of nXiov after diro 
 dvaroXdiv icai dvvfiuv. To express the whole world, the Hebrews 
 mentioned the east and west, or the north and south (Isai. xlv. 6. 
 lix. 19.) ; or all the four cardinal points, as in Psal. cvi. 3. Luke xiii. 
 
CHAPTER VIII. 83 
 
 29. Compare Xen. Cyr. I. 1. 5. 23. The verb dvanXivecQai 
 signifies to recline or sit doxcn at table ; and is synonymous with 
 eaOieiv per a tivoq (Matt. ix. 11.). Not only the Jews, but the 
 antients generally, represented divine pleasures under the emblem of 
 a feast. Compare Matt. xxii. 1. Luke xiv. 15. Rev. xix. 9. Epict. 
 Encheir. 21. In continuation of the metaphor, the outer darkness, 
 in which those excluded were involved, is contrasted with the blaze 
 of light in the illuminated apartments, where the guests were 
 assembled. 24. By a Hebrew idiom, vide, is frequently used of one, 
 to whom any thing belongs by promise, covenant, inheritance, or 
 otherwise; or to whom any destiny, good or evil, is appointed. See 
 Ps. lxxxviii. 22. 1 Mace. iv. 2. Matt. ix. 15. xxiii. 15. Luke x. 6. 
 John xvii. 12. 25. Seven times in the New Testament the expres- 
 sion ejcei tarai 6 KXavOfiog k. t. X. occurs; and always with the 
 insertion of the article. Without it, it would only have intimated 
 that some persons would there weep ; but with it, the weeping is that 
 of the persons last mentioned. 26. In the earlier Greek writers, 
 names of officers, compounded with dpxeiv, are formed after the 
 second declension ; but, in the New Testament, generally after the 
 first. Hence Griesbach would here read eKarovrdpxy- There is 
 however no uniformity ; and xiXiapxog follows the second declension 
 invariably. 
 
 Vv. XIV— XVII. 27. In what did the miracle 
 wrought upon Peter's wife's mother consist ? 28. What 
 is the exact meaning of (jitjkovsi clvtoIq, and what does 
 the act indicate? 29. Is any canon of the Romish 
 Church invalidated by this passage? 30. Is 6\pia 
 substantive or adjective? 31. When did the Jewish 
 Sabbath commence, and whence the reason of bringing 
 the sick in the evening ? 32. Does the prophecy from 
 Isaiah correspond w r ith the Hebrew, and in what con- 
 nexion does it occur? 33. Point out the application 
 which the Evangelist has made of it ? 
 
 Vv. XIV — XVII. 27. Since fevers are not necessarily incurable, 
 the miracle wrought on Peter's wife's mother consisted in the man- 
 ner of the cure, namely, by a touch ; in its suddenness ; and in its 
 completeness. 28. The fact that she immediately xcaited upon 
 
84 CHAPTER VIII. 
 
 them at table, which SinKovei avroig implies, proves her perfect 
 restoration to health. See chap. iv. qu. 38. 29. It is observable 
 that the marriage of Peter is decisive against the Romish canon, 
 which imposes celibacy on the clergy. 30. With orpiag, as being 
 an adjective, wpag is understood. Compare Mark xi. 11. 31. The 
 Jewish sabbath commenced in the evening (Levit. xxiii. 32. JNehem. 
 xiii. 19.) ; and therefore it would have been deemed a breach of the 
 Sabbath to bring their sick to be healed, before the sun had gone 
 down (Mark i. 32.). 32. In the Hebrew, the prophecy from Isaiah 
 liii. 4. has a spiritual reference, being introduced in connection 
 with the subject of man's redemption, in order to which the Messiah 
 was to bear our sins and carry our sorroios. 33. Since the Jews 
 regarded sickness and disease as the temporal punishment of sin, the 
 Evangelist has rendered the passage in such a manner, as to indicate 
 the removal of bodily diseases ; doubtless intending to include the ful- 
 filment of the prediction in its strictest sense, of the remission of sins 
 by the sacrifice of Christ upon the cross. [See Magee on the 
 Atonement ; Vol. i. No. 42.] 
 
 Vv. XVIII— XXII. 34. To what country, elg to 
 Tripav, did Jesus now propose to go ; and why ? 35. 
 In what sense is the numeral elg here used, and do the 
 Latins employ unus in a similar manner ? 36. How does 
 Hesychius explain tytoXeovg, and how is KaraaKrjvojaretg to 
 be understood ? 37. What is the probable import of 
 our Lord's reply to the Scribe ? 38. To whom, and 
 in what sense, is the title Son of man applied in the 
 Old Testament ? 39. How, by whom, and whence 
 derived, is it applied to Christ in the New Testament ? 
 40. Quote passages which shew that it is synonymous 
 with other titles of the Messiah. 41. What may be 
 inferred from the request of the second disciple ? 42. 
 Explain the meaning of our Lord's reply, and the im- 
 port of the figure of speech therein employed. 43. 
 What reason may be assigned for our Lord's frequent 
 use of figurative language ? 
 
CHAPTER VIII. 85 
 
 Vv. XVIII — XXII. 34. In order to avoid tumults or insurrec- 
 tions, Christ would never keep a multitude long together; and 
 therefore he now retired into the country of the Gcrrjesenes (v. 28.), 
 which was (eig to iripav) on the farther, or eastern, side of the lake. 
 
 35. Of etc, for Tig, there are examples in Luke v. 12. John xx. 7. ; 
 and so frequently in the later writers. Thus also, in Latin, Ter. And. ■ 
 i. 1. 91. Forte unam adspiclo adolcscentulam. Plin. N. H. xxxv. 
 
 36. Tabulam anus una custodiebat. 36. Hesychius explains QujXeog 
 by <T7Tj;Xaiov, ov rd 9i]pia /cot^arai. Compare Theoc. Idyl. I. 115. 
 JEUan. V. H. vi. 3. Of KaTaffKijvuxTig the meaning is rather a 
 perch, or roost, than a nest ; and thus Kara<yKi]vovv is used of bird3, 
 roosting beneath the shelter of trees, in Matt. xiii. 32. Luke xiii. 19. 
 
 37. It should seem that this Scribe was induced to follow Christ, in 
 order to partake of the temporal advantages, which he expected to 
 meet with ; and our Lord accordingly framed his answer so as to 
 rectify the mistaken notion which the Jews entertained of his king- 
 dom. 38. In the Old Testament, the title, Son of man, is applied 
 to the prophets Ezekiel, Daniel, and Zechariah, with reference to 
 their human weaknesses and infirmities. Compare also Ps. viii. 4. 
 xlviii. 2. 39. As applied to our Lord in the New Testament, it is 
 borrowed from Dan. vii. 13.; and, since he was called so by none 
 but himself before his ascension, it is plain that he chose the title 
 with reference to his human nature, as connected with the great 
 object for which he came into the world. See John v. 27. 40. 
 That the Jews regarded it as synonymous with other titles of their 
 expected Messiah, appears from Matt. xvi. 28. John i. 58. xii. 34. 
 Acts vii. 55. 41. The request of the second disciple seems to refer 
 to a command, which he had received from our Lord to follow him. 
 42. By his apparently harsh reply, Christ may have intended to test 
 the faith and devotion of the disciple ; and it is possible also that he 
 might have foreseen some particular impediment, which might have 
 arisen from the ridicule or persuasion of his family, against his 
 devoting himself to the ministry of the Gospel. The terms in which 
 our Lord expressed himself, are an example of the figure called 
 antanaclasis, according to which the same word, or words, are used 
 twice in different senses. Let, he says, the spiritually dead bury those f 
 who are naturally dead. For other instances, see Levit. xxvi. 23, 24. V 
 Ps. xvii. 26. Matt. x. 39. Be it observed also that veicpog is frequently 
 employed in the former acceptation in the New Testament. Compare 
 Eph. ii. 1. Col. ii. 13. With respect to the precept itself, Christ did not 
 mean to undervalue the duties of natural affection ; but simply to 
 declare that every other engagement whatsoever should give way to 
 
 I 
 
86 CHAPTER VIII. 
 
 the more important work of preaching the Gospel. 43. It may 
 have been our Lord's object, in his frequent use of figurative lan- 
 guage, that greater attention should be necessary in order to discover 
 the intended application, so that the meaning, when understood, 
 should be more deeply impressed upon the mind. 
 
 Vv. XXIII— XXVII. 44. In what sense is aeiafibg 
 here used ? 45. What is the ellipsis after riyztpav 
 avTov ? 46. Shew that dXtyumaroi is justly applied to 
 the disciples. 47. Account for the use of the article 
 with avefxoi and Bakaaaa. 48. What idea would the 
 disciples naturally conceive of Christ from his calming 
 the storm ? 
 
 Vv. XXIII — XXVII. 44. Properly aeiap,oQ is an earthquake ; 
 but here a tempest, as in Jerem. xxiii. 19. lxx. Mark and Luke 
 use \cu'\ai/>. 45. With rjyeipav avrov, supply e'£ vttvov, as in 
 Horn. II. E. 413. 46. Our Lord's reproof of his disciples, conveyed 
 in the word o'XiyoVioroi, was only too well deserved ; for they had 
 already been witnesses of so many mighty acts of love and mercy, 
 that to doubt either his will or power to save them was culpable in 
 the extreme. 47. Natural objects, as dvep,oi and QaXaaaa, always 
 take the article. [See Mlddleton.~\ 48. The idea, naturally excited 
 by this miracle in the minds of the disciples, would be that of the 
 divinity of their Lord; for the Scripture speaks of stilling the raging 
 of the sea as an attribute of the Deity. See Ps. lxiv. 7. cvi. 25. 29. 
 
 Vv. XXVIII— XXXIV. 49. Reconcile St. Mat- 
 thew's account of this miracle with that given by Mark 
 and Luke, and shew in what the transaction itself differs 
 from the generality of our Lord's miracles. 50. What 
 were the ^.vnfitia, and were they usually frequented by 
 dsemoniacs. 51. In what sense is ^aXe-jro* here used? 
 52. Fill up, and illustrate, the elliptical expression, rt 
 iifiiv kclL aoL 53. Shew from Luke's account, and 
 other texts, the time indicated in 7rpo Kaipov. 54. Of 
 what number did the herd of swine consist, and how 
 
CHAPTER VIII. 87 
 
 many daemons took possession of them ? 55. How is 
 iroXtg here used ? 56. Why did the people wish that 
 Jesus would leave their neighbourhood ? 
 
 Vv. XXVIII— XXXIV. 49. Mark (v. 1.) and Luke (viii. 26.) 
 place this miracle in the country of the Gadarenes. Here indeed also 
 many mss. read YaSapiiviov, but the two accounts may be reconciled 
 by supposing that the occurrence took place in the open district 
 between the towns of Gadara and Gergesa, which lay a few miles 
 apart. Again, Mark and Luke mention but one daemoniac. Neither 
 of them, however, say that there was only one; and they may have 
 designed to specify the more remarkable of the two, who, from his 
 greater violence or some other reason, attracted especial attention. 
 A cavil has been raised against the miracle as an act of cruelty and 
 injustice ; but the owners of the swine may have been justly punished 
 for keeping animals forbidden by the Jewish law, or there was at all 
 events some good reason for our Lord's mode of proceeding, though 
 the Evangelist has omitted to mention it. Indeed it is a striking 
 proof of Christ's benevolence that this is his only miracle, with the 
 exception of the cursing of the barren fxg-tree (Matt. xxi. 18.), which 
 did not tend directly to benefit mankind. 50. The fivnpeZa, or 
 tombs, of the Jews were generally excavations in the 6ides of rocks 
 and mountains, and in other unfrequented situations ; and the 
 Jewish writers speak of them as the common resort of robbers and 
 daemoniacs. 51. Here x a ^ e7r og signifies terrible; as in Horn. Od. 
 r. 201. x a ^- e7r °C Sa-ifiw. Aristot. H. An. vi. 10. veg xa\e7ru)TaToi. 
 52. With ri t]/juv icai aoi ; supply £vv6v e'ort. It is an expression 
 rejecting officious interference. Compare 2 Sam. xvi. 10. 2 Kings ix. 
 
 18. 2 Chron. xxxv. 21. Ezra iv. 3. Anacr. 24. Arrian. Epict. i. 1. u. 
 
 19. 53. It appears from 2 Pet. ii. 4. Jude 6. that irpo icaipov 
 indicates the day of judgment, at which time the power of the devil 
 will be destroyed, and his ministers publicly consigned to the regions 
 of eternal darkness. In Luke viii. 31. fiaaavlaai is explained by 
 eig ri)v afivaoov d.Tre\Beiv. 54. According to Mark (v. 13.) the 
 number of the swine was about two thousand ; and both Mark and 
 Luke state that the name of the daemons was Legion, for they were 
 many. 55. By a common figure rroXig is here put for the citizens. 
 Thucyd. vn. 77. dvdpeg yap iroXig, icai ov reixn. 56. They seem 
 to have been a wicked and licentious people, and to have desired 
 Christ's departure, lest their offences should be visited with further 
 punishment. 
 
88 
 
 CHAPTER IX. 
 
 Vv. I — VIII. 1. What city is meant by rr)v Iciar 
 ttvXiv ? 2. Will the expression designate a. place of resi- 
 dence, as well as of birth ? 3. Whose faith is intimated 
 in the words t))v tc'mttiv av'rwv, and how was it manifested ? 
 4. What is implied in the declaration atyiwvrm ao\ at a/j. 
 <roi>, and upon what principle did the Scribes regard it as 
 blasphemous ? 5. Shew from the Old Testament that 
 God alone can forgive sins ; and thence deduce an argu- 
 ment for the Divinity of Christ. 6. Are Odpo-et, and 
 atyEwvTcn, Attic forms? 7. What is the ordinary 
 and the classical import of the verb (jXaa^n^eiv ? 8. 
 Distinguish between Ihiov and elhwg, so as to mark the 
 sense in which the former is here used. 9. What is 
 the full import of etTrtw, and the meaning of our Lord's 
 question on this occasion ? 10. Whom do you under- 
 stand by toIq avQpio-KoiQ ? 
 
 "Vv. I — VIII. 1. By ri\v idiav ttoXiv, is meant Capernaum. 
 See chap. iv. qu. 44. 2. The expression will denote a place of 
 residence, as well as of birth; as in 1 Sam. viii. 22. Polyb. x. 18. 4. 
 xxin. 9. 14. Ovid Trist. II. 414. By the Jewish canons, a residence 
 of twelve months, or the purchase of a dwelling, conferred the right 
 of citizenship. 3. It is clear that tj}v tt'iotiv means the faith of 
 those who carried the paralytic, which led them to let him down 
 through the roof before Jesus. See Mark ii. 4. Luke v. 19. Theophy- 
 lact adds, Kai avrov rov irapaXvT'acov. Otherwise, indeed, he 
 would not have been cured. 4. Since the Jews regarded disease as 
 the effect of sin, the words a.<peh>vTai ool a't dp. imply the cure of the 
 disease by the removal of its cause. At the same time, by the form 
 of expression, Christ claimed to himself an attribute of the Deity; 
 and it was on account of this claim that the Jews charged him with 
 blasphemy. The mere working of a miracle would not have implied 
 an assumption of divinity. 5. That God alone can forgive sins ap- 
 
CHAPTER IX. 89 
 
 pears from Exod. xxiv. 7. 2 Sam. xii. 23. Isai. xliii. 25. xliv. 22. None 
 of the prophets possessed this power ; and the very fact that our Lord 
 worked a miracle with reference to the claim, proves that he is God, 
 and equal with the Father. G. According to the Grammarians 
 Qappui is the Attic form, not Qapaoi. They also assert that dtyecouai 
 is Attic for d^elfiai, and consequently that d(peu)vrai is the 3 pi. perf. 
 pass, indie, for d(peXvrai. So again, in Luke vii. 47. 1 John ii. 12. 
 7. The ordinary meaning of fiXactyvneiv, from (pijuijv fiXd-n-reiv, is 
 to slander, calumniate, or revile : and thus Cic. Cluent. 5. leedere 
 famam. In Scripture, however, it is applied to the use of oppro- 
 brious speeches against God or his attributes. 8. Properly iSoiv is 
 applied to ocular, and eidwg to mental, perception : but the dis- 
 tinction is not accurately observed, so that the latter, which is the 
 reading of some mss, is not necessarily correct. Compare, for in- 
 stance, v. 2. supra. Instances of the accurate usage occur in Luke 
 vi. 8. xi. 17. 9. Here again e'nreiv signifies to command, or to 
 say with effect ; as in Matt. iv. 3. Our Lord intimates that for him 
 it was equally easy to remove diseases or to forgive sins. 10. The 
 plural toTq dvBpunroiQ is used for the singular ; as in Gen. xxvii. 29. 
 compared with v. 27. Christ is evidently meant. 
 
 Vv. IX— XIII. 11. What was the reXwviov ? 12. 
 What two points are especially remarkable in the account 
 of the calling of St. Matthew, as related by himself? 
 
 13. What is the sense usually affixed to the word 
 afiapTio\o\ in the Gospels, and what is the import of the 
 objection raised by the Pharisees against our Lord? 
 
 14. Illustrate, by similar modes of expression, the pro- 
 verb ov xpeiav typvoi k. t. a. 15. Whence are the 
 words, eAcov dt\u), teat ov Qvolav, taken ; and how are they 
 applied by our Lord? 16. With what limitation is 
 ctKaiovg to be understood ? 
 
 Vv. IX— XIII. 11. reXaiviov. The booth, in which the tolls 
 were collected. See Introd. qu. 30. 12. In writing of himself, 
 Matthew uses the third person, so as to avoid any appearance of 
 egotism. Caesar, in his Commentaries, and Herodotus, do the same. 
 Compare also Dan. i. 6. John xiii. 23. Another trait of humility is 
 also observable in his omitting the circumstance, recorded by St. 
 
 12 
 
90 CHAPTER IX. 
 
 Luke, that " he left all" and followed Christ. See also Introd. qu. 
 32. 13. Generally in the New Testament afxaprioXog denotes a 
 heathen ; and in this light the publicans were regarded. See Introd. 
 qu. 34; and compare Matt. xxvi. 45. Mark xiv. 41. Luke xxiv. 7. 
 John ix. 16. Hence the question of the Pharisees was suggested by 
 the supposed defilement which they incurred from eating in such 
 company. 14. With the proverb ov xpeiav e%. k. t. X. compare 
 Diogenes ap. Stob. T. XI. ovSe yap iarpog, vyieiag cSv iroinTitcog, 
 ev role vyiaivovai £iarpi[3i}v 7roietra(. Ovid Pont. ill. 4. 7. 
 Firma valent per se, nullumque Machaona qucerunt: Ad medi- 
 cam dubius confugit &ger opem. Quinctil. CI. Or. 41. Superva- 
 cuus inter sanos medicus. 15. The words eXeov 6eXu), k. r. X. 
 are cited from 1 Sam. xv. 22. Hos. vi. 7. Since God had enjoined 
 sacrifice, they are not to be taken literally ; but their meaning is, 
 that the great duties of humanity and charity are more acceptable to 
 God, than the most devout observance of external ceremonies. For 
 similar instances of comparative negation, see Gen. xlv. 8. Exod. 
 xvi. 8. Joel ii. 13. Matt. vi. 19, 20. Luke xii. 4, 5. John vi. 27. vii. 
 19. Col. iii. 2. 16. As no human being is truly righteous, the 
 diicaioi in Scripture are those who, though not free from sin, sincerely 
 lament their frailties, and strive earnestly to do their duty to God 
 and man. Such were Job, Zacharias and Elizabeth, Simeon, 
 Anna, and Cornelius. 
 
 Vv. XIV — XIX. 17. Did the question respecting 
 fasting originate with John's disciples alone ? 18. 
 Who were ol viol too wjKpwvog, and how were they desig- 
 nated by the Jews, Greeks, and Latins respectively ? 
 19. In what sense is vlog here used? 20. Is Christ 
 elsewhere in Scripture represented under the character 
 of a bridegroom? 21. Point out the full import of 
 the interrogative sentence, fir) duvavrai nerde'tv K.r.X. 22. 
 What is the meaning of our Lord's reply, and of the 
 comparisons by which he illustrates it ? 23. What is 
 the derivation and meaning of ayvatyog 1 24. What is 
 the literal meaning of kTriftXrjfxa, and to what is it equiva- 
 lent ? 25. To what does the relative abrov refer ; and 
 what is the accusative after aipe 1 1 26. Translate and 
 
CHAPTER IX. 91 
 
 explain the word dawc. 27. What was the name of the 
 apywv, who solicited Jesus to restore his daughter ; and 
 what was his office, as defined by the other Evangelists ? 
 28. How is the numeral tic here used ? 29. How do 
 you render the words dpn ereXevTrjaev, so that they may 
 not militate against the accounts o-iven by Mark and 
 Luke? 30. Why did the ruler express a wish that 
 Jesus would lay his hand upon his child ? 
 
 Vv. XIV— XIX. 17. St. Luke (v. 33.) attributes the question, here 
 proposed by John's disciples, to the Lawyers, who were of the sect of the 
 Pharisees ; and St. Mark (ii. 18.) to John's disciples and the Phari- 
 sees jointly. 18. The v'toi rov vv^KpiovoQ were those who were 
 admitted, as ty'CKoi row vvj.i<piov (John iii. 29.), to superintend the 
 festivities of the bride-chamber. They were called by the Greeks 
 irapavv[x<pioi } by the Romans pronubi, and by the Hebrews Schosch- 
 beniin. 19. See chap. viii. qu. 24. 20. From Psal. xllv. Hos. 
 ii. the Jews applied the title of the bridegroom, 6 vv/jupiog, to their 
 expected Messiah. Possibly the Book of Canticles may be similarly 
 interpreted. Compare John iii. 29. 21. In the interrogative fiij 
 Ivvavrai TrevQeiv k.t.X.; a strong negative is implied; and the 
 verb SvvavTai, if not actually redundant, indicates something far 
 short of absolute necessity. Compare Matt. xii. 34. Mark i. 45. 
 Luke xi. 7. xiv. 20. xvi. 2. John v. 44. vii. 7. Acts iv. 20. x. 47. 
 22. Our Lord's reply seems to allude to the days of persecution after 
 his death, when his disciples would have abundant cause to fast and 
 mourn with a degree of severity, which they were as yet unfitted to 
 bear ; and its force is rendered more apparent by the fact, that the 
 Baptist's disciples were then lamenting their master's imprisonment. 
 Accordingly he illustrates his meaning by the remark that, as the 
 frayed edges of an old garment will not support a patch of strong 
 texture, or as old bottles will burst with the fermentation of new 
 wine, so the burden of fasting would weigh down the energies of 
 those who were unprepared to encounter it. 23. From yvatyevg, 
 a fuller, dyvcupoQ signifies undressed, and therefore new. Hence the 
 corresponding epithet in Luke v. 35. is kcuvoq. 24. The eirifiXnua, 
 or piece added, is equivalent with 7rX//pw/xa, that which fills up the 
 rent. 25. In avrov the reference is to i/xaTit^ ; and p-epog rt is 
 the accusative to be supplied after a'ipei. 26. Apuleius speaks of 
 
92 CHAPTER IX. 
 
 vinarios litres, which is a correct rendering of d gkovq in this passage. 
 The antients kept their wine in vessels made of shins or leather ; 
 which were very liable to burst from the fermentation of new wine. 
 See Josh. ix. 13. Horn. II. i. 247. Od. i. 19. 6. 27. For dpxwv, 
 Mark (v. 22.) has ctpx^vvayioyog, and Luke (viii. 41.) says apxwv 
 ttjq avvayujyrjg. In every synagogue there were several rulers, 
 with a president at their head, who regulated its services. This 
 ruler's name was Jairus. 28. See chap. viii. qu. 35. The nu- 
 ' meral, however, is not found in many mss. 29. Mark says that his 
 daughter was only in extremis (e'ffvarwc e%eO> an d Luke that she 
 was dying (dtreOvnGicev). He might therefore conclude that, when « 
 he met with Christ, she ivas by that time dead (dpn ireKevTncfev). 
 30. With respect to the request that Jesus would lay his hands on her, ■'■ 
 it was suggested by the practice of the antient prophets, who accom- 
 panied their prayers for the sick and afflicted with imposition of 
 hands. See Numb, xxvii. 18. 2 Kings v. 11. 
 
 Vv. XX— XXVI. 31. Why may the woman have 
 approached Jesus from behind, and why have touched 
 the Kpacnrelov Ifxariov in particular ? 32. Is there any 
 ancient story connected with the miracle of her cure ? 
 33. How did the Jews, in bewailing their dead, differ 
 from other Eastern nations ? 34. Was not music em- 
 ployed at funerals among the antients generally ? ,\ 35. 
 How do you understand the words ovk dnldave ? 36. 
 Who were allowed to witness the miracle, and why were 
 the multitude excluded ? 37. Why is the notoriety of 
 the transaction recorded ? 
 
 Vv. XX — XXVI. 31. The woman probably approached our Lord 
 from behind to escape observation, since her disease rendered her 
 unclean (Lev. xv. 25.) ; and she touched the border of his garment, 
 because it was inscribed with the phylacteries, and therefore consid- 
 ered in a manner sacred. 32. Eusebius (Hist. Eccl. vn. 18.) men- 
 tions a story, which does not however seem deserving of credit, that 
 at Caesarea Philippi there were brazen statues of this woman and 
 Christ. 33. It was the general custom of the Eastern nations to 
 bewail the dead by tearing the hair, cutting the flesh, and making * 
 loud lamentations (Jerem. xvi. 6. xxxi. 36.); but the Jews were 
 
CHAPTER IX. 93 
 
 forbidden so to express their grief, such violence of sorrow being 
 inconsistent with resignation to the will of God, and the hope of 
 a future life. See Levit. xix. 23. Deut. xiv. 1. 34. The Jews 
 however, and the antients generally, used music at their funerals. 
 See Jerem. ix. 17, 18. Amos v. 16. Joseph. B. J. in. 9. 5. Horn. 
 II. Q. 723. Ovid. Fast. vi. 660. Trist. v. 1. 48. 35. By ovk 
 direOave our Lord did not mean that the girl was alive, but that 
 she was not dead as men ordinarily die, and so as to continue under 
 the power of death. 36. St. Mark (v. 37, 40.) says that her 
 parents, and Peter, James, and John were witnesses of the miracle. 
 Had the crowd been admitted, confusion might have prevailed, so 
 as to cast a doubt over the reality of the transaction. 37. On the 
 other hand, the notoriety of the miracle is recorded, thereby proving 
 that it had stood the test of investigation. 
 
 Vv. XXVII— XXXIV. 38. What is the sense of 
 the verb izapaye.iv ? 39. What is implied in the title, 
 vie AafoiB ? 40. What was there peculiar in the faith 
 of these blind men? 41. What is the import of the 
 verb evefipijjiiiaaTo ? 42. Did Jesus usually enjoin 
 secresy, when he worked a miracle? 43. Compare 
 this miracle, and others wrought by Christ, with those 
 which Tacitus and Suetonius ascribe to Vespasian. 44. 
 What, and whence, is the full import of Kwyue ? 45. 
 Are haifjuov, and caifioviov, synonyms in the New Testa- 
 ment ? 46. Enumerate the miracles which elicited the 
 expression of surprise from the multitude. 47. Who 
 is meant by -w cip-^ovri tu>v Cainovuov, and where does our 
 Lord refute the calumny of the Pharisees ? 48. Shew 
 that the opposition of the Jews to Christianity confirms 
 the truth of the Gospel miracles. 
 
 Vv. XXVII — XXXIV. 38. Properly irapdyeiv is to pass by cr 
 along; but it is frequently used in the sense of d-xepxeaQaiy to go 
 away. That such is its meaning here and at v. 9. supra, is evident 
 from the addition of eKeWev. 39. See chap. I. qu. 13. 40. From 
 the very nature of their affliction, the faith of the blind men must 
 
94 CHAPTER IX. 
 
 have rested on the testimony of others, and proves the prevalent 
 belief in the reality of Christ's miracles. 41. The verb iixj3pifx^v 
 properly includes the idea of harshness and menace-, but the 
 Evangelists use it in the sense of commanding with earnestness, or 
 charging strictly. Compare Mark i. 43. 42. See chap. vm. 
 qu. 6. 43. There is a narrative in Tacitus (Hist. iv. 81.) of the 
 cure of a blind man, and of one maimed in the hand, by the Em- 
 peror Vespasian, whose aid they implored at the instigation of the 
 god Serapis. Now, whereas the miracles of Christ were of various 
 kinds, and performed in every variety of situation, form, and man- 
 ner, in the presence of enemies as well as of his disciples ; those in 
 question, which were calculated to do honor both to the god and the 
 Emperor, were achieved in the midst of the friends and flatterers of 
 the latter, and in the city of Alexandria devoted to his interest 
 and the worship of the god, where it would have been treason 
 and blasphemy together to contradict or even question the cure. 
 Suetonius (Vesp. 7.) has the same story ; but he tells it of one debili 
 crure, instead of manum ceger. [See these and similar instances 
 examined at large in Bp. Douglas' Criterion; and Paley's Evi- 
 dences, I. 2. 2.] 44. Hesychius explains Kuxpdg, by ovre XaXuiv 
 ovre dicovwv. This double sense arises from the fact that either of J 
 the two infirmities, if congenital, is commonly united with the other. 
 45. The distinction, which exists between Saipuiv and Saifxoviov in 
 profane writers, is not observed in the New Testament. 46. In a 
 single afternoon Christ had raised the daughter of Jairus from the 
 dead, staunched the bloody issue, restored their sight to two blind 
 men, and ejected a daemon from a dumb person. Well might the 
 multitude be surprised at a power, which no prophet had hitherto 
 possessed. 47. By 6 apx^v raJv dai/xovioiv is meant Beelzebub. 
 The calumny is refuted in Matt. xii. 24. Vide'locnm. 48. Though • 
 the Jews attributed the miracles of Christ to dgemoniacal agency 
 from their unwillingness to embrace the Gospel, their very hostility 
 is a decisive proof that they were really performed. Had the nation 
 been universally or even generally converted by them, the sceptic 
 would have argued that they were credited without sufficient investi- 
 gation ; while the fact that, after the severest scrutiny of the most 
 inveterate enemies, they carried conviction to multitudes, confirms 
 their truth beyond the possibility of doubt. What stood the tests of 
 religious bigotry and national prejudice, cannot now be denied 
 without infatuation or fraud. 
 
CHAPTER IX. 95 
 
 Vv. XXXV— XXXVIII. 49. Give the derivation 
 and meaning of the verb aT\ay\\'i^to-Bcu. 50. Does 
 it occur out of the New Testament ? 51. Explain the 
 words tKXzXvufiivoi) tc/cvX/ueVot, and eppifif.uvot, and state 
 which of the two former is the preferable reading. 
 52. Whence does our Lord borrow the figure here 
 employed, and how does he apply it ? 53. What is 
 the allusion contained in the words 6 dspifff-iog k. t. X., and 
 what is their import ? 54. In what sense is UfiaWeiv 
 here used, and does not Cicero employ extrudere in the 
 same manner? 55. Upon what other occasion does 
 our Lord seem to have spoken to the like effect ? 
 
 Vv. XXXV— XXXVIII. 49. From Gir\dyx va > the howels — which 
 are generally affected by any strong excitement, and were regarded 
 by the antients as the seat of tenderness, — the verb <r7r\ayxvi£ecr0ai 
 signifies to be moved tvith compassion. Compare Phil. ii. 1. Col. 
 iii. 12. Philem. 12. 1 John iii. 17. 50. The word is not found in 
 profane authors ; and in the lxx. only in a suspected interpolation 
 of Prov. xvii. 5. In 2 Mace. vi. 8. airXayxviZeiv is used in a 
 sacrificial sense. 51. If eK\e\vppevoi be the true reading, it will 
 mean weary. Compare Matt. xv. 32. The more approved reading, 
 however, is eaicvXpevoi, from oKvWeiv, to tear with the nails ; and 
 thence to trouble or fatigue ; as in Mark v. 35. Luke vii. 6. viii. 49. 
 Herodian. iv. 13. 8. vii. 3. 8. Sothe Latin vexare, in Liv. iv. 31. 
 Q. Curt. ix. 10. 18. By eppippevoi must be meant exposed or 
 abandoned. Compare iElian. V. H. xin. 8. Themist. Or. 33. 
 52. Our Lord borrowed the figure from those passages of Scripture, 
 in which a state of deplorable destitution is represented as that of 
 sheep deserted by their shepherd ; and thence applied it to those who 
 were misled or abandoned by their appointed teachers. See Numb, 
 xxvii. 17. 1 Kings xxii. 17. Jerem. xxiii. 1 — 4. Zech. x. 2. Hence 
 also irpofiara aVoXwXo'ra in Matt. x. 6. 53. Pointing to the 
 fields now covered with corn ready for the harvest, Christ contrasted 
 therewith the spiritual harvest which awaited his Apostles in the 
 conversion of multitudes, for whose instruction it was now necessary 
 to supply an adequate supply of teachers. 54. Here e'jc/Sa'XXeiv, 
 which generally includes the idea of violence, merely implies to 
 
96 CHAPTER X. 
 
 i 
 send forth, as commissioned with special gifts for a special service. 
 Cicero uses extrudere in a somewhat similar sense in Epist. Fam. 
 
 J xiv. 6. Pollicem, si adhuc non est profectus, quamprimum fae 
 extrudas. 55. From Luke x. 2. it appears that our Lord addressed 
 the same words to the seventy disciples, before he despatched them 
 on their mission. 
 
 " _ 
 
 CHAPTER X. 
 
 Vv. I — IV. 1. Does it appear that the twelve Apos- 
 tles had been previously chosen by our Lord, and at 
 what period of his ministry ? 2. What is the construc- 
 tion and import of the expression i^ovaiav xv. aKadapTuv ? 
 3. What may be inferred from the delegated authority 
 with which Christ invested his Apostles ? 4. Of what 
 may their commission be regarded as the foundation ? 
 5. What is the primary meaning of the word diroaToXog, 
 and how is it more immediately applied in the New 
 Testament ? 6. Is the title any where applied to our 
 Lord himself? 7. Does the epithet 7rpwroc argue any 
 pre-eminence in St. Peter above the other Apostles ? 
 8. Give some account of Peter, Andrew, James, and 
 John; and state if all, or any, of them were distinguished 
 by our Lord's particular favour. 9. Which of the 
 two James , was the author of the Epistle? 10. What 
 is known of Philip ; and is he the same person, whose 
 daughters are mentioned in the Acts? 11. What is 
 the meaning of the name Bartholomew, and whence does 
 it appear to be another name of the Apostle Nathaniel. 
 12. What was the second name of Thomas; and what 
 is particularly recorded of him in the Gospel? 13. 
 Was Lebhmis known by another name ; and what may 
 
CHAPTER X. 97 
 
 be remarked of those, by which he is here designated ? 
 14. What is the import of the distinctive epithet Kava- 
 virnc, compared with the term applied to Simon by St. 
 Luke? 15. What would have been the form of an 
 adjective, denoting a native of Carta? 16. Is anything 
 recorded of Simon in the New Testament ; and what was 
 the character of the sect of the Zealots, to which he is 
 supposed to have once belonged? 17. Explain the 
 import of the epithet 'Itr/copiwr^g. 
 
 Vv. I — IV. 1. It should seem from this passage that our Lord 
 had already chosen, probably about half a year before, those twelve 
 of his disciples, whom he honoured with tbe title of Apostles. See 
 Mark iii. 14. Luke vi. 13. The number twelve may have had relation 
 to the twelve patriarchs, and the twelve tribes of Israel. Compare 
 Matt. xix. 28. Luke xxii. 30. Rev. xxi. 12, 14. 2. Render e'£ou- 
 oiav irvevfidrujv dicaQdpTOJV, power over unclean spirits. Luke 
 (ix. l.)has e'£. eVt iravra rd daipovia. In this sense e^ovaia is 
 followed by a genitive in Ecclus. x. 4. John xvii. 2. Rom. ix. 21. See 
 also 1 Cor. ix. 12. Somewhat similar is the import of the genitive in 
 Matt. xii. 31. fiXaufymiia rov irvevfiarog. 3. In delegating this 
 power to the Apostles, Christ gave the most unequivocal proof of his 
 divinity. There is no parallel in history, except in the cases of Moses 
 and Elijah ; nor was the communication made in these instances by 
 virtue of any power that resided in themselves, but by the will, and 
 at the command, of God. 4. In the commission given to his disciples 
 was laid the foundation of the "Christian ministry. Christ, as the 
 Head, appointed twelve Apostles, and seventy disciples, to work with 
 him in the first preaching of the Gospel ; and the Apostles, Pres- 
 byters, and Deacons of the primitive Church have been followed in 
 uninterrupted succession by the Bishops, Priests, and Deacons of our 
 own time. 5. The word aVo'cr-oXoc. signifies, primarily, a messen- 
 ger sent off upon some business of importance ( IKings x iv._6.); and 
 hence it is applied almost exclusively in the New Testament, as the 
 special designation of those twelve disciples, whom our Lord com- 
 missioned to give him their more immediate assistance during his 
 personal ministry, and aftewards to carry the religion of the Gospel . 
 into the world. 6. In Heb. iii. 1. it is applied to Christ him- 
 self, as the messenger, tear' i%oxijv, of the New Covenant. 
 7. By the epithet 7rpwrog, nothing more is meant than that Peter 
 was first called to the Apostleship. Thus Theophylact describes 
 
98 CHAPTER X. 
 
 Peter and Andrew as 7rpwroK\r;rot. Both Mark (iii. 16.), and Luke 
 (vi. 14.), omit the word ; which they certainly would not have done, 
 had they supposed that it gave any superior authority to Peter. So 
 far is Christ from giving, or Peter from claiming, that pre-eminence, 
 which the Church of Rome demands for him, that many passages 
 appear to casthim into the back ground. Compare Matt, xxiii. 8 — 12. 
 Acts xv. 13. 2 Cor. xii. 11. Gal. ii. 11. 8. See chap. iv. qq. 58. 
 59, 62, 63. 9. It was James the son of Alphseus, called by way of 
 distinction James the Less (Mark xv. 40.), and subsequently distin- 
 guished by the title of James the Just, that wrote the Apostolical 
 Epistle bearing his name. Judas (Thaddreus), and Simon Zelotes, 
 were his brothers ; and their mother Mary was the sister of the 
 blessed Virgin ; whence they are called Christ's brethren (Matt. xiii. 
 55.), i. e. his cousins. After our Lord's ascension, James the Less 
 became bishop of Jerusalem. 10. Philip was a native of BetJi- 
 saida, and a disciple of the Baptist before he was called to follow 
 Christ (John i. 44.). He is generally supposed to have been a mar- 
 ried man ; but the daughters of Philip mentioned in the Acts were 
 those of Philip the deacon. The Gospel history of Philip is found in 
 John vi. 5. xii. 20. xiv. 1. 11. Bartholomew, i. e. the son of 
 Tolmai, is supposed to be the same as Nathanael (John i. 45.), since 
 he is always paired with Philip, In Hebrew Bar signifies a son; 
 whence Barjona, Barnabas, &c. 12. Thomas, also called Bldy- 
 mus, rendered himself remarkable by his incredulity, recorded in 
 John xx. 24. 13. Lebbceus also had the name of Judas (Luke vi. 
 16.), of which Thaddceus is only a different inflexion. By some 
 Lebbceus is derived from a word signifying a heart, by others from a 
 word meaning a lion; but the etymology is of trifling importance. 
 This Apostle wrote the Epistle bearing the name of Jude. 14. The 
 epithet Kavavirng is derived from a Hebrew root signifying zealous; 
 so that it is in fact synonymous with 6 ^rjXiorijc, the term by which 
 Simon is designated in Luke (vi. 15.). 15. Had it been a Gentile 
 adjective, meaning a native of Cana, the form would have been 
 Xavavalog. 16. No particulars of Simon are given in the New 
 Testament : but some have thought that he had once belonged to the 
 sect, or rather faction, of the Zealots ; who, under the pretence of 
 imitating the zeal of Phinieas, Elijah, and the Maccabees, committed 
 the most gross excesses, without regard either to morality or religion. 
 There is little mention made of them, however, until a short time 
 previous to the destruction of Jerusalem. See Joseph. B. J. iv. 3. 9. 
 vii. 8. 1. 17. Origen derives the epithet 'latcapnoTije. from a 
 Hebrew word denoting suffocation, in allusion to the manner of the 
 death of Judas; but it should rather seem to describe him as a 
 
CHAPTER X. 99 
 
 native of Kerioth, a small town in the tribe of Judah (Josh. xv. 25.). 
 At the same time, the article is absent, though usually inserted before 
 Gentile adjectives. [See Middleton.~\ 
 
 Vv. V — XV. 18. To whom, and wherefore, was the 
 commission of the Apostles first limited ; and when was 
 it subsequently enlarged? 19. Was the exercise of 
 the extended commission in conformity with the practice 
 of St. Paul ? 20. "Who were the Samaritans ; and 
 whence originated the irreconcileable hatred which ex- 
 isted between them and the Jews ? 21. What is the 
 origin and import of the expression Kp6{3a-a u7ro\<u\ora ? 
 22. State'the reasons for and against the genuineness of 
 the clause, veKpovg eyelpere. 23. In what sense, and 
 with what ellipsis, is Supeuv employed ? 24. Does the 
 precept discountenance a proper provision for the clergy; 
 or does it refer to a practice altogether distinct ? 25. 
 In what sense, and with what reference, is £W)) here used? 
 26. How must our Lord's injunctions be limited; and 
 what was their immediate design ? 27. What is the 
 nature of the expression, at,iog b IpyaT-ng, k. t. X. ? 28. 
 What is the sense of u&og in the following verse, and how 
 determined ? 29. How is the term elpi]vn applied ; and 
 what is the import of the expression 7rpoe v/xaq eTrecrpe- 
 tyeaQai ? 30. Give the origin and import of the phrase 
 eKTivanaeiv tov KovLoprov twv -koZwv. 31. In what did the 
 aggravated sin of the Jews consist ? 
 
 Vv. V — XV. 18. The commission of the Apostles was in the first 
 instance limited to the Jews, in accordance with the promise made to 
 Abraham, by virtue of which they became children of the kingdom 
 (Matt. viii. 12. xv. 24. Luke i. 54. Rom. ix. 4. xv. 8.). Moreover, 
 had the Gospel been preached to Jews, Samaritans, and Gentiles 
 simultaneously, the mutual antipathies of the two former, and the 
 contempt which the Jews entertained for the latter, would have 
 raised a great impediment to its progress; more especially as even 
 the Apostle* themselves were deeply impressed with the national 
 prejudices, which did not give way till after the ascension of 
 
100 CHAPTER X. 
 
 Christ. In his final charge (Matt, xxviii. 18.), our Lord included all 
 nations indifferently. 19. The appeal was then made in regular 
 succession to Jews, Samaritans, proselytes, and idolaters ; though 
 it was not till the Jews had rejected the Gospel, that St. Paul turned 
 to the Heathen (Acts xiii. 46.). 20. See Introd. qq. 80, 81. 
 21. See chap. ix. qu. 52. 22. Although the clause veicpovg eyei- 
 peTe, is found in the common copies, it is wanting in a great number 
 of the best mss. and versions, and unnoticed by several Fathers. 
 Neither did the Apostles raise the dead during our Saviour's min- 
 istry ; and he seems to claim the power exclusively to himself in 
 John v. 23. Griesbach, however, is in favour of retaining it, on the 
 principle that words are more easily omitted than inserted, and that the 
 reason alleged against veicpovq eyelpere, would equally hold against 
 XeirpovQ icaQapiZere. Still our Lord's reserved prerogative, and the 
 boast of the disciples limited to an inferior gift (Luke x. 17.), are 
 strong points to get over. 23. With Siopedv, used adverbially in 
 the sense of freely, gratuitously, there is an ellipsis of Kara. 24. 
 The precept has nothing to do with the maintenance of the clergy, to 
 which the following verses establish their claim. Compare Luke x. 7. ^ 
 1 Cor. ix. 4. 14. Gal. vi. 6. It forbids a traffic in miraculous gifts, f «• 
 as practised by the Jewish exorcists. See Joseph. Ant. vill. 11. 
 25. The girdles of the antients were so contrived as to serve for 
 purses; whence the meaning attached to £wj/jj in this passage. 
 Liv^ xxxiii. 9. Negotiandi causa argentum in zonis habentes. 
 The modern Arabs have the aame custom. 26. In order to avoid j 
 the apparent contradiction in St. Mark (vi. 8, 9.), these injunctions 
 must of course be limited to the taking of no further provisions and 
 clothing, than were required for immediate use. It was our Lord's 
 design, partly to free the disciples from any incumbrances which 
 might retard their progress, and partly to inculcate an implicit reli- 
 ance on God's protection and support, while they were engaged in 
 his especial service. 27. The expression d^ioq 6 epyaTijq k. t. X. 
 seems to be proverbial. Compare Lev. xix. 13. Deut. xxiv. 14, 15. 
 
 28. It frequently happens that the sense of d^ioq must be inferred 
 from the context; as in Soph. (Ed. C. 984. ai> <$' d^iav ovk ovvav 
 ah%vveiQ ttoXiv. Compare Arist. Equit. 513. Sail. Cat. 36. In v. 
 13. must therefore be supplied either vp.iov, or -nap' <£ fieivrjTe. 
 
 29. Of the import of eiprjvr], see chap. v. qu. 80. The phrase eig 
 vfidg €7ri(TTpe(peff9ai is a Hebraism. A prayer or blessing is said to 
 return, when it fails of success. See Psal. vii. 16. xxxiv. 13. Isai. 
 lv. 11. 30. The Jews shook off from their feet the dust of heathen 
 countries, as a pollution. Hence the phrase etcrivdacreiv tov tcovioprov 
 denoted a refusal of any intercourse or communication with a person. 
 
CHAPTER X. 101 
 
 Compare Luke ix. 5. Acts xiii. 51. xviii. G. 31. The aggravated 
 sin of the unbelieving Jews above that of Sodom and Gomorrha, 
 consisted in its being committed against a more perfect revelation of 
 the divine will. 
 
 Vv. XVI— XXIII. 32. Point out the purport of 
 the two similes with which this passage opens, and the 
 emblems made use of. 33. What is the derivation 
 and meaning of a/ceoaioc ? 34. Why is the article 
 omitted before 7rpo/3ara, and inserted before otyttg and 
 Trepicrrepai ? 35. Whence also the article before av- 
 dpwTTwv ; and when does uv0pu}7rot commonly take the 
 article in the New Testament? 36. How do you 
 reconcile the caution Trpoae-^ere uwo tCjv ardpw-ojv, witli 
 the exhortation in v. 28. p) (pofiridTjTe, k. t. X. ? 37. 
 Shew that our Lord's prediction was fully verified in the 
 trials to which the Apostles were exposed. 38. What 
 is here meant by awicpia ? 39. How, where, and to 
 what extent, was scourging inflicted among the Jews ; 
 and what passages of Scripture were read during its in- 
 fliction? 40. What is the import of the w r ord iryefiiov, 
 and how is it probable that it is here applied? 41. 
 What is implied in the words elg fiaprvpiov civtoTq ? 
 42. Was not our Lord's caution against premeditating 
 their defence peculiarly appropriate ? 43. What is 
 the peculiar import of the verb kiraviaTaaQatl 44. 
 Is fJHTovfxevot V7rd iravruv to be understood without 
 limitation ? 45. To what may the words 6 birondvaq 
 r. t. X. more immediately refer? 46. How do you 
 understand the words oh pi) TtXearire k. t. X., and what is 
 here meant by the coming of the Son of Man ? 
 
 Vv. XVI— XXIII. 32. Of the two comparisons united in this 
 passage, the first indicates the danger to which the Apostles would 
 be exposed, and the other the means of avoiding them. They were 
 
 K 2 
 
102 CHAPTER X. 
 
 sent forth weak and defenceless among cruel and unrelenting ene- 
 mies ; so that it required the sagacity of the serpent, tempered by the 
 innocence of the dove, to escape their malice. The opposite nature 
 of the wolf and the lamb have passed into a proverb. See Horn. II. 
 x. 263. Phsedr. Fab. i. 1. Hor. Epod. iv. 1. In preserving itself 
 from danger, the serpent has been ever regarded as a most prudent 
 and wary creature ; and the dove, on the other hand, is the constant 
 emblem of simplicity and innocence. Compare Gen. iii. 1. xlix. 17. 
 Hos^yii. 2. Rom. xvi. 19. 2 Cor. xi. 3. Plin. N. H. vn. 23. 27. 
 33. Some explain dicepaiog, harmless, innocent, by 6 fir} Keicpa/xevog 
 KctKolg, d\\' d-n-Xovg icai aVouciXog. Perhaps the preferable deriva- 
 tion is that of Eustathius (on II. B. 855.), who interprets it, uig 
 I finoeva Kepai^wv, 6 earl (SXairTiov. 34. It is not without reason 
 that the article is omitted before 7rp6(3ara, and inserted before 
 6*0eic and Trepiarepai. Though all sheep are not supposed to be in 
 
 Ithe midst of wolves, all serpents are assumed to be wary, and all 
 doves to be harmless. 35. The article before dvOpuinov is prefixed 
 upon the principle of renewed mention ; the men being those who 
 were previously compared to wolves. Very generally in the New 
 Testament ol dvdptoiroi are men indiscriminately, as expressed by 
 our English phrase the ioorld % and distinguished from God._Compare 
 V. 32. infra. 36. In the injunction Trpoaexere dwo tu>v dvOpoi- 
 ttiov, our Lord commands his disciples not to run unnecessarily 
 into danger, but to take every prudent precaution for the preserva- 
 tion of their lives ; at the same time that they might securely rely 
 upon the divine protection, under whatever perils and oppositions 
 they might encounter in the promulgation of the Gospel. 37. That 
 our Lord's prediction was fully accomplished, see Acts iv. 6. v. 26. 40. 
 x ii # i — 4. xxiii. 33. xxvi. 1. 28. 30. Peter was brought before Nero, 
 and John before Domitian ; and tradition speaks of the sufferings of 
 other Apostles in the several countries where they preached. 38. 
 Generally, cvveSpiov means the Sanhedrim ; but here perhaps any 
 judicial tribunals are intended. 39. Scourging is frequently men- 
 tioned in the New Testament as a Jewish punishment ; and it was 
 inflicted upon St. Paul no less than five times (2 Cor. xi. 24.). The 
 Law of Moses directed that the number of stripes should not exceed 
 forty, though less might be given at the discretion of the judge 
 (Deut. xxv. 2, 3.) ; and to ensnre the strictest accuracy, a scourge 
 
 * was used with three lashes, with which the offender received thirteen 
 strokes. This was done in open court before the judges, and occa- 
 
 i sionally in the synagogues. See Matt, xxiii. 34. Acts xxii. 19. xxvi. 
 11. During the castigation, the judge read aloud the words of 
 Deut. xxviii. 58. xxix. 9. Psal. lxxvii. 38. 40. As jfye/xwy denotes 
 
CHAPTER X. 103 
 
 any ruler, here perhaps the Roman procurators may be indicated ; 
 who, though more properly i-mrpo-noi, are called rfyepdveg in Matt, 
 xxvii. 2. 11. 14. Luke xx. 20. Acts xxiii. 24., and elsewhere. 41. 
 By fiapTvpiov is meant the testimony afforded by the sufferings of the 
 Apostles to the truth of the Gospel, and consequently to the guilt of 
 the Jews and Gentiles who rejected it. 42. Since poor and illi- 
 terate men would naturally be anxious what they should speak in the 
 presence of the great ones of the world, the assurance that God would 
 aid them to state their cause without premeditation, was peculiarly 
 appropriate, and must have been very consolatory to the Apostles. 
 43. The verb eTravinraaQai, which, in the New Testament occurs , 
 only in the middle voice, signifies to rise up in hostility against any 
 one; and is used more particularly of those who persecute without 
 provocation. Compare Thucyd. i. 115. Polyb. v. 38. 5. Joseph. \ 
 B. J. II. 17. 9. 44. It is manifest that fiia. vtto Trdvruiv musT~* 
 be limited to the generality of mankind. As opposed both to Jew 
 and Gentile, the early Christians drew upon themselves a storm 
 of persecution from all quarters. 45. From Matt. xxiv. 13. it is pro- \ 
 bable that 6 viropeivag k. t. X. has an immediate reference to the siege \ 
 of Jerusalem ; though it may include the general reward of perseve- 
 rance in the faith of Christ. 46. By ov firj -eXeV/;re k. t. X. is 
 meant that in flying before their persecutors from city to city, and 
 preaching the Gospel on their way, the disciples would not have 
 traversed the whole of Judeea before the coming of the Son of Man; 
 i. e. before the destruction of Jerusalem. In this sense the expression 
 is frequently used. See Matt. xxiv. 30. Mark xiii. 26. Luke xxi. 
 27. 32. 
 
 Vv. XXIV— XXXIII. - 47. , Has our Lord else- 
 where applied the words obi: tern fiad^Tng k. r. X., in the 
 same or a different sense ? 48. What is the origin and 
 import of the name ~Bee\£e(3ov\; how is it formed, and to 
 whom did the Jews apply it ? 49. In what manner 
 may they be said to have called Christ Beelzebub ? 
 50. Explain fully the import of the exhortation fxt) ovv 
 (pofirjdrjTe k. t. X. (vv. 26. sqq.), and the customs to which 
 it seems to allude. 51. Supply the ellipsis in elg to 
 ovq dtcovere. 52. What was the Jewish belief respect- 
 ing the state of the soul after death ? 53. What is the 
 derivation of the word yUvva, and how does it differ in 
 
104 CHAPTER X. 
 
 signification from $?ne? 54. What was the value of 
 the daa-cipiovy and what its Latin name ? 55. How do 
 you explain the construction with the genitive ? 56. 
 What is the doctrine asserted in these verses, and whence 
 may the illustrations have been derived ? 57. To 
 what is the phrase -ki-ktuv enl t))v yr\v equivalent ? 
 58. Is ofioXoyelv ev nvi a classical construction ? 59. 
 How do you understand our Lord's declaration respect- 
 ing those who confess and deny him before men ? 
 
 Vv. XXIV — XXXIII. 47. The proverbial expression, ovk ecrri 
 [laGijrijQ k. t. X., is here applied by our Lord to the persecutions 
 which awaited his disciples ; and so again in John xv. 20. In Luke 
 vi. 40. John xiii. 16. it has a different application. 48. BeeX£e- 
 (3ovX is probably the same name as that of the Ekronite idol Baal- 
 zebub (2 Kings i. 2.), or the Lord of flies ; the (3 being changed into i /** 
 X in accordance with the well-known peculiarity, that no Greek! * 
 words end with the former letter. In their horror of idolatry, the 
 Jews transferred the name to the prince of devils (Luke xi. 15.) ; 
 and may perhaps have altered the name, without reference to the 
 above peculiarity, as one more deeply expressive of disgust and 
 aversion : for zebid signifies dung. 49. His enemies^jirtiially ' 
 called Christ Beelzebub, when they attributed his miracles to the \ 
 agency of the devil. 50. Of our Lord's exhortation, fxi} ovv <po(3tj- 
 OijTe k. r. X., the purport seems to be this : — " Be not deterred by 
 persecution from preaching the Gospel ; for though it is obscured for 
 a time, it will eventually shine forth as the light; and what I now tell 
 you in private, you will be the instruments of declaring openly to the 
 world." The roofs of the Jewish houses were flat, and used for 
 a variety of purposes. Xot only did the occupants resort thither for 
 conversation, and prayer, and exercise ; but proclamations were 
 made fro;n them; and Hegesippus (ap. Euseb. H. E. n. 53.) men- 
 tions the preaching of James the Just from the roof of the Temple 
 at the passover. There may also be an allusion to a preacher of the \f\ 
 synagogue, where the reader whispered in the ear of another person, | ^ 
 who repeated his words aloud to the people. 51. With eig to ovg 
 supply Xeyo/xevov. Thus Exod. xi. 2. XciXqaov elg rd wra. Mart. 
 Epigr. i. 96. Dicere in aurem. 52. From the time of Ezra, the 
 Jews very generally believed that the soul, after death, was capable 
 of bliss and misery ; and therefore our Lord's allusion to the ex- 
 
CHAPTER X. 105 
 
 istence of the soul in a separate state, after its departure from the 
 body, would at once receive the assent of his hearers. 53. See 
 chap. v. qu. 42. Hades, as distinguished from yeevva, means 
 simply the place or state of departed souls. In fact the word po/c, 
 quasi deiSije., never signifies hell, in the sense wherein we commonly 
 use the word ; though it is always so rendered in our version, with. 
 the single exception of 1 Cor. x v. . >5. 54. The word daadpiov is 
 derived from the Roman as ; and Plutarch assigns to it the value of 
 the tenth part of the drachma : in English money, about %d. 55. 
 The price of an article is put in the genitive ; probably with dvri 
 understood. 56. In these verses the doctrine of a particular pro- 
 vidence is distinctly asserted j and the illustrations were probably 
 current among the Jews. In the Rabbinical writings is the saying, 
 even a bird is not taken without the will of heaven ; much less the 
 life of man. With the other expression, also manifestly proverbial, 
 compare 1 Sam. xiv. 45. 2 Sam. xiv. 11. 1 Kings i. 52. Luke xxi. 
 18. Acts xxvii. 34. 57. Frequently, as in this place, iri-Kreiv eirl 
 tt\v yijv signifies perire. Compare Josh, xxiii. 14. 2 Kings x. 10. 
 So Anthol. Gr. III. 24. 1. ~Svv etc ydv dyXwrraog dvacdijTog re 
 Treaovaa Kelpat. 58. Properly the verb opoXoyelv is construed 
 with an accusative ; as in Acts xxiii. 8. The dative with iv is an 
 Hebraism. Compare 1 Kings viii. 33. 59. More immediately, 
 our Lord's declaration refers to those, who, in time of persecution , 
 maintain or abandon their faith in Christ ; though it will admit of a 
 far more general application to sincere and wavering believers in all 
 ages, and under all circumstances whatsoever. Compare Matt, vi.33. 
 
 Vv. XXXIV— XLII. 60. Is it to be supposed that 
 strife and divisions would be the necessary consequence 
 of the promulgation of the Gospel? 61. Was our 
 Lord's declaration in accordance with any antient pro- 
 phecy? 62. In what sense is ccy/i^uv here used? 
 63. What is the allusion in the expression Xafifidveiv tov 
 ffravpov, and what is the import of the passage ? 64. 
 What sense does St. Luke affix to the phrases ou/c tart 
 fiov afroc, and 6 evpfov tyiv ipv^jv ? 65. How is \pvx>) 
 here used ? 66. What is the signification of dl\£crdm, 
 and what does elc, oro^a tlvoq imply? 67. What seems 
 
106 CHAPTER X. 
 
 to be the distinction between the terms TrpocpljrriQ and 
 hiKaiog ? 68. What is meant by eva tuiv fxiKpwv tovtwp ? 
 69. Is woTi^eiy usually constructed with a double accu- 
 sative ? 70. Supply the ellipsis with -^v^pov, and ad- 
 duce similar examples. 
 
 Vv. XXXIV — XLII. GO. It was by no means the design of our 
 Lord's coming, or the tendency of his Gospel, to sow strife among 
 men ; but the necessary consequence resulting from the perverse 
 dispositions of men, and their opposition to his religion. For similar 
 forms of expression, see Luke ii. 34. John ix. 39. Rom v. 20. 
 61. The last clause, descriptive of the family dissensions, which the 
 first promulgation of the Gospel might be expected to cause, is taken 
 from Micah vii. 6. 62. Properly SixdZ,eiv is to divide into two 
 parts ; whence it here signifies metaphorically to disunite, or set at 
 variance. Luke has Siafiepi^eiv. So Gen. x. 25. 1 Chron. i. 19. 
 lxx. 63. In the expression Xaufidveiv tov aravpov, there is an 
 allusion to the custom of the Romans, who compelled the criminal 
 to bear the cross, on which he was to suffer, to the place of execu- 
 tion. See John xix. 17. Plutarch. Op. p. 554. Artemid. n. 61. 
 The figure strongly expresses the fact, that no man can be a sincere 
 christian, who is not prepared to suffer in defence of his religion. 
 64. For ovk eon uov d%iog, Luke (xiv. 26.) has ov Svvaral f.iov 
 jjLct9)]Ti]g eivai. Again, 6 evpwv rt]P ^i»x»;V a utov, is in Luke xvii. 33. 
 Sq edv Zijrtjcnj rtjv ^. avrov a<Zaai. 65. See on chap. vi. qu. 38. 
 There is, however, a sort of antanaclasis, by which \pvx*]v has the 
 double sense of life and soul. See chap. vin. qu. 42. 66. Here, 
 J as elsewhere, frequently, SexeoQai signifies to receive with hospi- 
 tality. Compare Heb. xi. 31. James ii. 25. The phrase eig ovofid 
 tivoq implies that the person in question is to be so treated from 
 respect to the character of the sender, and his connexion with Christ. 
 
 67. It should seem that 7rpo<p^ri]Q here denotes an apostle or minis- 
 ter ; and SitcawQy a sincere and practical professor of the Gospel. 
 
 68. Perhaps eva rwv [.iiKpiov tovtwv indicates the humble condition 
 of the early disciples of Christ. 09. Though not the usual con- 
 struction, 7roTiZeiv is followed by a double accusative in Numb. 
 v. 24. lxx. 70. With \pvxpov supply vftaroc, as in Mark ix. 41. 
 So Arist. Nub. 1040. OcpfitT) XoveaQai. Epict. Ench. 30. xjjvxpov 
 rriveiv. Thus also in Latin,JPlin. Epist. vi. 16. Semel at que iterum 
 frigidam popescit: scil. aquam. Hor. Sat. II. 7. 90. Perfundit 
 gclida. 
 
107 
 
 CHAPTER XI. 
 
 Vv. I — VI. 1. Explain the construction i-iXeae cta- 
 ra(T(T(s)v. 2. From whence did Jesus now set out on his 
 mission ; and to whom does the relative ahrCJv refer ? 
 3. Supply the ellipsis with rov hcao-Ketr. 4. What led 
 to John the Baptist's imprisonment ; where was he 
 confined ; and at what period did the event take place ? 
 5. To what works of Christ is it probable that John may 
 more particularly have referred ? 6. Is any thing 
 particular implied in the question, ai> el 6 kp^ofxevoQ ; and 
 what is the force of the present participle ? 7. Is it 
 probable that the object of the Baptist's message was his 
 own conviction, or that of his disciples? 8. Upon 
 what does our Lord's reply turn ; and has St. Matthew 
 omitted any circumstance which tends to illustrate it ? 
 9. Did the prophets of the Old Testament specify all the 
 various kinds of miracles which the Messiah would 
 perform ; and what were the popular expectations on 
 this point? 10. What is there implied in the verb 
 evayyeXi^etrdai^ 11. How do you understand the 
 
 phrase at:arcaXi£t(Tdai iv e/jioi ; and what may have been 
 the immediate object of our Lord in thus winding up his 
 reply ? 
 
 Vv. I — VI. 1 . Neuter verbs signifying to persevere and to desist, 
 are frequently constructed with a participle instead of an infinitive. 
 Thus in Levit. xvi. 20. avvreXeoei eZiXaaKonevog. Compare Deut. 
 xxxi. 1. 24. Luke v. 4. vii. 45. Acts v. 42. vi. 13. xii. 16. xxi. 32. 
 2 Thess. iii. 13. 2. Jesus now set out from Capernaum (Matt. 
 ix. 1.), on a tour of the cities and villages of Galilee ; the pronoun 
 avrtov referring to the Galileans, among whom he then was. The 
 idiom is the same, though somewhat more obscurely indicated, as in 
 
108 CHAPTER XI. 
 
 Matt. iv. qu. 67. Compare also Luke iv. 15. v. 17. Acts iv. 5. 
 viii. 5. xx. 2. 2 Cor. ii. 13. 1 Thess. i. 9. 3. With rov Siddcnceiv 
 there is the common ellipsis of eveica. 4. The cause of the 
 Baptist's imprisonment is related in Matt. xiv. 3. sqq. He was 
 confined in the castle at Machserus ; and it should seem, from what 
 is here related, that he was thrown into prison at a very early period 
 of our Lord's ministry, before his miracles had attracted any very 
 great attention. See Matt. iv. 12. 5. It appears from Luke 
 vii. 18. that the raising of the daughter of Jairus, and of the widow's 
 son, were the miracles, of which John had been particularly informed 
 by his disciples. 6. Of the Messianic title 6 ip^ofxevoq, see chap, 
 in. qu. 41. Compare also Matt. xxi. 9. xxiii. 39. Luke xix. 38. 
 John i. 15. 27. vi. 14. Heb. x. 37. The present participle is used 
 for the future, as implying the certainty and near approach of 
 the expected Messiah. 7. From the Baptist's previous and solemn 
 acknowledgement of Christ, and the very nature of his office, it is 
 not possible that he could entertain any doubt of the claims of Jesus ; 
 so that the object of his message was doubtless to afford his disciples 
 an opportunity of conviction. 8. Our Lord's reply turns upon the 
 evidence deducible from his miracles ; and St. Matthew has omitted 
 to relate the fact, recorded by St. Luke (vii. 21.), that he wrought in 
 the presence of John's disciples several of those very works, which 
 according to the prophets, and more especially Isaiah (xxxv. 5, 6. 
 Ixi. 1.), the Messiah was to perform. 9. None of the prophets 
 predict the cleansing of lepers, and the raising of the dead, as among 
 the characteristics of the Messiah ; but the latter, as well as the 
 former, was one of the tokens traditionally expected by the Jews to 
 distinguish his reign, and our Lord appealed on several occasions to 
 those notions which their prejudices led them to encourage. 10. 
 In the verb evayye\iZ,e<r6ai, not only the act, but the effect of 
 preaching, is included ; namely, the conversion of those to whom the 
 Gospel is offered. For instances of verbs similarly extended in sig- 
 nification, see Rom. x. 20. Gal. vi. 1. Tit. iii. 11. So also OKavca- 
 \L%6o9ai, in the next verse. 11. See chap. v. qu. 54. Compare 
 also Matt. xiii. 57. xviii. 6. xxvi. 31. Rom. ix. 33. Render iv e/xoi, 
 propter me ; as in Ecclus. xxiii. 8. xxxv. 15. Our Lord seems to 
 allude to the national prejudice, which the Baptist's disciples doubt- 
 less entertained in common with their countrymen generally, that 
 the lowly birth of Jesus was at variance with his divine pretensions. 
 
 Vv. VII— XIV. 12. What do you understand by 
 the expression Ka\a/j.ov vwo dvifxov (raXtvofxevov j and to 
 
CHAPTER XI. 109 
 
 what does the ensuing question refer? 13. What is 
 understood with jiaXaica, and is the insertion of the ar- 
 ticle requisite ? 14. In what respects was John itEpLo- 
 (TUTepoQ TrpoyiiTovj and at the same time inferior to the 
 least in the kingdom of heaven? 15. Whence did our 
 Lord cite the prophecy respecting John ; and how do 
 you reconcile the prophecy with the citation? 16. Il- 
 lustrate the scriptural use of the word ciyyeXog. 17. 
 What is the allusion in the last clause of the prediction ? 
 18. Is the verb {.yeipeedai, as used in this passage, pecu- 
 liarly appropriate ? 19. Explain the syntax of yevvn- 
 rolg yvvaiKwv. 20. How do you interpret the expres- 
 sion rj (3. tov ovpdrov flici^e-ai, k. r. \.; and why is fiiaorai 
 without the article? 21. What is the import of yup, 
 in the clause Truvreg ydp ol 7rpo07}rat k. t. X. ? 22. Il- 
 lustrate the sense in which Ufaadai is here used ; and 
 supply the ellipsis. 23. What was the prevailing 
 opinion of the Jews concerning the re-appearance of Eli- 
 jah ; and whence does it appear that the prophecy, upon 
 which the tradition was founded, was fulfilled in the 
 Baptist ? 24. What is the import of the exhortation, 
 6 t\(i)v wra aKovew, aicov&Tjd, 
 
 Vv. VII — XIV. 12. A reed shaken by the wind, is emblematic 
 of a man of an inconstant and wavering disposition ; and as, in this 
 verse, our Lord adverts to the courageous perseverance of the Bap- 
 tist, so in the next, he alludes to his mortifications and austerities. 
 13. With rd paXaicd cpopovvreg supply l/xdria, from the preceding 
 clause. Though paXaicd tyopeiv would be correct in ordinary cases, 
 the article is here clearly required by the renewed mention ; and 
 therefore Toup is not borne out by the examples, which he adduces in 
 favour of its rejection. 14. John was superior to the prophets of 
 the Old Testament, who merely foretold the advent of Christ; inas- 
 much as he was himself the subject of prophecy, and, by an imme- 
 diate afflation of the Spirit, introduced the Messiah personally as 
 
 L 
 
110 CHAPTER XI. 
 
 the Lamb of God (John i. 33.). At the same time he was inferior to 
 the meanest evangelical teacher, to whom the extent and design of 
 Christianity were more fully developed, and who was endowed with 
 those miraculous powers necessary for its propagation, of which John 
 was not possessed. See John x. 41. 15. In Mai. iii. 1. the words 
 are Trpd Trpoaw-rrov }iov. Our Lord therefore has so cited them, as 
 to proclaim himself one in Godhead, though distinct in person, from 
 the Father. 16. The name dyyeXog, which properly signifies 
 a messenger, is applied in scripture to any ambassador from heaven 
 (Judg. ii. 1.), to Moses and the prophets (Numb. xx. 16. Hagg. 
 i. 13.), to the high-priest (Mai. ii. 7.), to the Son of God himself 
 (Mai. iii. 1.), and to the bishops of the Asiatic churches (Rev. ii. 1.). 
 
 17. In the last clause of the prediction there is an allusion to the 
 messengers sent forward by kings, or persons of distinction, to make 
 the necessary arrangements in the places through which they passed. 
 
 18. The verb iyeipevQai is here appropriately used ; as being com- 
 monly applied to persons entei'ing upon important offices. Compare 
 Matt. xxiv. 11. Luke vii. 16. John vii. 52. 19. With yevvnroTg 
 yvvaiKuv, which is an Hebrew circumlocution for dv9puj7roig (Job 
 xiv. 1. Ecclus. x. 18.), the preposition vrro is understood. Passive 
 participles are frequently thus followed by a simple genitive ; as in 
 1 Kings i. 49. lxx. kXjjtoi tov 'Adwviov. 20. In the words 
 /3i«'£ercu, /3tacrrat, and dpTrdZ,ovai, there seems to be an allusion 
 to a class of persons who had hitherto lived by violence and rapine, 
 but were now no less eager to force themselves, as it were, into the 
 Gospel kingdom, and seize upon its privileges. They represent the 
 powerful effect produced by John's preaching, and a determined 
 resistance to the obstacles thrown in his way. Since fiiaarai is 
 without the article, not all the violent, but certain individuals of 
 that character, are intended. Compare Matt. ii. 1. iv. 11. 21. The 
 reason of the Baptist's success is indicated by the particle yap. He 
 was that Elias, whom the prophets had foretold, and who had now 
 come to usher the Messiah into the world. 22. There is an ellipsis 
 of tovto with §i%,a<jQai, which here signifies to believe. So in Eur. 
 Hipp. 694. e%o» de »cayw irpog tclS', el de%ei, Xiyetv. Cicero uses 
 accipere in the same sense in Epist. Fam. iv. 4. 23. According to 
 a prevailing tradition of the Jews, Elijah, the Tishbite, was to precede 
 the Messiah in person, and anoint him into his office : but our Lord 
 declared the prediction (Mai. iv. 5.), upon which the notion was 
 built, to have been accomplished in the Baptist. From John i. 21. 
 it appears that Elias was not to come personally : but John came in 
 his spirit and power (Luke i. 17.), and by his zeal for God and 
 
CHAPTER XI. Ill 
 
 religion fulfilled the type. 24. By the words, 6 e^^v wra k. t. X. 
 with which our Lord frequently concludes his discourses, he intended 
 to fix the attention of his hearers upon the important truths which 
 he inculcated. See Matt. xiii. 9. 43. Mark iv. 9. 23. vii. 16. Luke 
 viii. 8. xiv. 35. Compare Rev. iii. 6. xiii. 9. So also iElian H. An. 
 VIII. 17. orit) crxo\r} fxavOdveiv, ovtqq uVe'%cuv rd oira aicoverw. 
 
 Vv. XV — XIX. 25. In what sense is ye^ea here 
 used ? 26. What is the drift of the comparison here 
 employed by our Lord ; and what is the allusion con- 
 tained in it? 27. Illustrate the verbs dpr]ve~iv and 
 KOTcreadai. 28. How is the verb ?}X0£ here employed ? 
 29. What is implied in the expression iadiiov ml tt'ivojv, 
 and its opposite ? 30. Who are the children of wis- 
 dom ; and what appears to be the meaning in which the 
 clause koX kciKaiojdr] k. r. \. is to be understood? 31. 
 What is here the import of diicatovv ; and how is the 
 aorist employed ? 32. Produce examples of ct7ro, de- 
 noting the efficient cause. 
 
 Vv. XV— XIX. 25. See chap. i. qu. 33. So Luke vii. 31. tovq 
 dvQpu-Kovg rifg yevedg ravTrjQ. 26. By the comparison here 
 employed, our Lord reproves the perverse infidelity of the Jews, who 
 would neither listen to the Baptist nor to Christ, but attributed the 
 austerities of the one to madness, and the social kindness of the 
 other to intemperance. Not only at funerals (Matt. iv. 23.), but at 
 feasts, the antients employed the music of the tibia or pipe ; and 
 children would naturally imitate the custom in their sports. Part 
 of the allusion is found in iEsop. Fab. 39. ore ijvXovv, ovk uipxeTaQe. 
 27. Properly QpijveXv is to lament ; and thence to cliaunt a dirge, as 
 in 2 Sam. i. 17. lxx. Horn. II. Q. 722. With ifco^aoQe supply rd 
 (TTtjOi]. Beating the breasts was an ordinary token of grief. The 
 verb in Luke (vii. 32.) is icXaieiv. 28. Sometimes, with participles, 
 jjXQe is redundant, as in this passage. Compare Horn. II. K. 439. 
 •29. In the expression eaQiwv icai tt'lvwv is implied the simple notion 
 of living like other men, without abstaining altogether from wine 
 and necessary food ; and the opposite formula indicates that stern 
 and rigid self-denial, which was practised by John the Baptist and 
 
112 CHAPTER XI. 
 
 the antient prophets. Compare Dan. x. 3. 30. The children of 
 wisdom are those who justly appreciate the wise counsels of God in 
 his several dispensations ; so that the import of the clause will be 
 that, notwithstanding the perverseness of the Jews, those, who are truly 
 worthy of the privileges of the Gospel, will readily admit the wisdom 
 of the method by which it was revealed to mankind. See chap. VIII. 
 qu. 24. 31. The verb dacaiovv is here used in the sense which it 
 ordinarily bears in the New Testament, i. e. to absolve or acquit 
 (Rom. iii. 20,) ; and the aorist has the force of the present. 32. 
 For examples of and in the sense of v-ko, see Matt. xii. 38. xvi. 21. 
 Luke xvii. 25. Acts x. 21. Rev. xii. 0. 
 
 Vv. XX— XXIV. 33. What is the import of the 
 interjection ova), and the nature of our Lord's address? 
 34. Where were Chorazin and Bethsaida, and to what 
 does our Lord allude in comparing them with Tyre and 
 Sidon? 35. Illustrate the expression iv oaKKig kcu 
 (titoIm /jETaroelv. 36. Why does Capernaum seem to 
 have been mentioned alone ? 37. Whence are the 
 phrases eioq tov ovparov vi^ojQeIq, and eiog ctcW *cara/3t/3a<r- 
 dijo-rj, taken ; and what is their import? 38. Has our 
 Lord's prophecy respecting these cities been accom- 
 plished? 39. How is TrXijv here used; and what is 
 understood with aveKTorepov 1 
 
 Vv. XX — XXIV. 33. The interjection oval here implies pity, 
 rather than anger ; and our Lord's address does not convey an im- 
 precation, but a prophetic lamentation over the woes which the 
 inhabitants of Chorazin, Rethsaida, and Capernaum were bringing 
 upon themselves by their impenitence. 34. Chorazin was on the 
 eastern, and Bethsaida on the western side of the lake of Gennesa- 
 reth, about two miles below Capernaum. Though one of the cities 
 in which many of our Lord's miracles were done, it is only mentioned 
 by the Evangelists Matthew and Luke in relating this discourse. It has 
 been supposed, however, to be the same place with Harosheth, men- 
 tioned in Judges iv. 2. In comparing these places with Tyre and Sidon, 
 our Lord alludes to the severe denunciations against these cities, 
 which were situated on the sea-coast of Phoenicia, and remarkable 
 for their pride, luxury, and wickedness, and irreligion. See Isai. 
 xxiii. 9. Ezek. xxvi. 21. xxviii. 2. 17. sqq. Amos i. 9, 10. 35. To 
 
CHAPTER XI. 113 
 
 put on sackcloth, and sprinkle themselves with ashe9, was a common 
 mode in the East of signifying humiliation and grief. See Joh i. 21. 
 ii. 12. Isai. lviii. 5. Jerem. vi. 26. Lam. ii. 10. Dan. ix. 3. Esth. iv. 
 1. 3. Judith iv. 10, 14. Joseph. Ant. xx. G. 1. The Heathens had a 
 similar custom. Thus Apuleius : Mira tristitie deformis apparult ■ 
 flebill centunculo sem'uunicta, nudis et intectis pedibxis, et — 
 discerptcB comce, semicame, sordentes inspersu cineris. Compare 
 Menand. Fr. p. 42. Jonah iii. 5. sqq. 36. Capernaum seems to be 
 mentioned alone, as being the place where Christ commonly resided, 
 and therefore favoured with peculiar privileges. 37. The phrases 
 6(og tov ovpavov v\pova9ai, and ewe (ftov Karfl/3//3a'£e<70aj, are 
 taken from the Old Testament, and express the highest exaltation 
 and the lowest depression respectively. See 1 Sam. ii. 6. Isai. xiv. 
 13, 15. lvii. 9. Tobit xiii. 2. There is something similar in Anthol. 
 Gr. I. 80. 15. tovq d' diro tQv vecpeXuJv etc dicnv tcardyei. 38. 
 In the wars between the Jews and Romans, the cities of Chorazin, 
 Bethsa'tda , and Capernaum, were so completely destroyed, that it is 
 difficult to determine their former situations. A few miserable huts 
 are supposed to mark the sites of the two latter ; but the former has 
 utterly disappeared. 39. Render 7r\)]v but or yet; as in Matt, 
 xxvi. 64. Mark xiv. 62. Herodian in. 4. 1. With dveKTorepov 
 supply icpipa. Thus in Matt, xxiii. 13. Trepiaaorepov /cpi/ua. 
 
 Vv. XXV — XXX. 40. In what sense is the phrase 
 arroKptQtiQ elnev, frequently employed in the New Testa- 
 ment ? 41. Was this the only occasion, upon which 
 our Lord uttered the words here recorded by St. 
 Matthew? 42. Illustrate the meanings and syntax of 
 the verb klopLoXoyelabai. 43. What is the precise im- 
 port of this thanksgiving of our Lord ? 44. How is 
 6 7raT))p used; and what must be repeated to complete 
 the sense ? 45. What is here the import of evtoda, and 
 of the form of expression employed ? 46. Explain the 
 difficult text, ttcivto. fxoL TtaptcoBr], k. t. X., and its bearing 
 upon the doctrine of the Trinity. 47. How are the 
 terms kotviCjvteq koi Tretyopria fxivoi to be understood ? 
 
 48. What are the primary and applied meanings of the 
 
 l2 
 
114 CHAPTER XI. 
 
 word £vyug ; and whence did our Lord adopt the meta- 
 phor? 49. Are the words evpyjffSTe avcnravffiv k. t. X. 
 found in the Old Testament ; and how are they applied 
 by Christ ? 50. Explain and illustrate the adjectives 
 yjpr}<jrbcy and iXatypoe. 
 
 Vv. XXV— XXX. 40. The phrase diroKpiOeig elver does not 
 always, in the New Testament, refer to a question actually put, but 
 simply to something which is passing in the speaker's mind; and 
 that more especially with respect to our Lord's knowledge of the 
 thoughts of those whom he addressed. See Matt. xii. 38. xvii. 4. 
 xxii. 1. xxvi. 25, 63. xxvii. 21. Mark ix. 38. xi. 14. Luke xiii. 14., 
 and elsewhere. 41. It appears from Luke x. 21. that our Lord 
 again uttered these words on the return of the seventy disciples. 
 42. With a dative of the person, the verb e%opoXoye~i<j9ai signifies to 
 praise and glorify, and it represents the same Hebrew verb (Psal. 
 xxix. 12.), which the lxx. also render by aiveXv (Gen. xlix. 8.), and 
 vpvelv (Psal. xliv. 20.). In this sense it recurs in Luke x. 21. Rom. 
 xiv. 11. xv. 9. Its more usual import is to confess; but sometimes 
 it signifies to asse?it, or agree; as in Luke xxii. 6. Compare Matt. 
 xx. 2. 43. Our Lord does not here thank his father for hiding his 
 Gospel from the wise, i. e. the Scribes and Pharisees; but that, since 
 their dispositions were averse from its reception, he had rather 
 revealed it unto the poor and humble, who were more free from 
 prejudice and pride. See chap. ix. qu. 15. 44. The nomi- 
 native 6 7raTi}p is here used for the vocative, after the ordinary 
 Hebrew idiom ; which is found, however, in Greek and Latin also. 
 Thus Arist. Ran. 524. 6 7ralc, dicoXovQei. A. Gell. xv. 7. Ave, mi 
 Cai, meus ocellus jucundissimus. To complete the sense, repeat 
 e£opoXoyovpai eroi, from the preceding verse. 45. The word 
 evdoKia here signifies will or "pleasure ; and thus in the lxx. 
 evSotcelv and 9eXeiv are frequently interchanged. Hence the ex- 
 pression evd. eyevero epTrpoaOev gov is equivalent with evdoictjaag 
 or t}9eXij<rag. Compare 2 Mace. xiv. 35, 1 Cor. i. 21. 46. itavra 
 fioi TrapeSoOi], k. t. X. It follows from the context that -rtavra here 
 refers to the whole counsel of God respecting the redemption of 
 mankind ; and the passage seems to intimate the incomprehensible 
 mystery of the divine and human nature in the person of the Medi- 
 ator. It clearly points to a certain distinction and subordination in 
 the persons of the Godhead; asserting at the same time that the 
 Father and the Son are known to each other, in such a manner as the 
 
CHAPTER XI. 115 
 
 unassisted human intellect can never appreciate. Compare John 
 xvii. 7, 8. Eph. i. 20. sqq. 47. The terms KOTuuvreg koi iretyop- 
 TKTfxe'voi may allude primarily to the burden of the ceremonial and 
 traditional Law, but chiefly to the weight and pressure of sin. See 
 Matt, xxiii. 4. 48. Properly Z,vydg denotes a yoke by which cattle 
 are harnessed to their work ; and hence any moral bond or obligation. 
 See Deut. xxviii. 47, 48. Psal. ii. 3. Lam. iii. 27. Christ therefore 
 calls the Gospel Jiis yoke, in opposition to the Law, which is charac- 
 terized as a Zvyog £ov\eiag in Gal. v. 1. Compare also Acts xv. 10. 
 There is a similar metaphor in Pind. Pyth. ir. 172. Diog. Lacrt. VII. 
 5. 4. 49. The clause evptjvere avdiravcnv t. -ty. vfxiZv, is borrowed 
 by our Lord from Jerem. vi. 16. He applies it to indicate relief 
 from the burden of the Jewish Law ; and thence, in a more extended 
 sense, everlasting rest in heaven. 50. Properly xpnarog signifies 
 useful; but, as applied to a yoke, it may be well rendered easy, 
 with reference to the strength of the bearer. It is opposed to (3apvg 
 in Joseph. Ant. Tin. 8. 1. Compare also Eph. iv. 32. 1 Pet. ii. 3. 
 Also eXatypog, properly swift, is here well translated light. So 
 Lucian : %vyov eXcuppov re icai ev<popov. Solon's Laws are called 
 dx^ea Kov<p6raTa, in his life by Diog. Laert. I. 2. 15. 
 
 CHAPTER XII. 
 
 Vv. I — VIII. 1. On what particular sabbath did the 
 occurrence here related take place ? 2. How is (rufifiaoi 
 declined ; is the article regularly employed ; and is not 
 the plural used for the singular ? 3. Supply the ellipsis 
 with $ia rwv <T7ropifiiov. 4. Was it lawful for the Jews, 
 in case of hunger, to pluck the ears of corn on ordinary 
 days; and would the illegality of the act have been 
 aggravated by its performance at an earlier period of the 
 year ? 5. Where is the transaction in the life of David ? 
 by which our Saviour justified his disciples, recorded ; 
 and who, probably, were the ol fxer avrov ? 6. What is 
 here meant by rbv oikqv tov Qeov ? 7. What were the 
 
116 CHAPTER XII. 
 
 aprot rfjQ irpodioeug, and why so called; and how are they 
 otherwise named? 8. Does it appear that David par- 
 took of those which were actually dedicated ? 9. Shew 
 from the Law that the priests necessarily, in a certain 
 sense, profaned the sabbath ; and point out the inference 
 which our Lord intended to draw from this circumstance. 
 10. Had not our Lord used the argument of "mercy 
 before sacrifice" upon a previous occasion ? 11. What 
 is the force of the article before dvairiovgl 12. What 
 additional argument is recorded by St Mark; and to 
 what purpose? 13. What is the general purport of our 
 Lord's reasoning ; and what the inference deducible from 
 the assertion that he was Kvpwg rov 2n/3/3arov ? 
 
 Vv. I — VIII. 1. It appears from Luke vi. 1. that the transaction 
 here recorded took place ev vafifidrip £et>repo7rpwry, i. e. on the 
 first sabbath after the second day of unleavened bread. 2. As 
 Trp6fia.cn and npiveai from Trpofiarov and Kplvov, so adfiftacn is an 
 Heteroclite dative from (rdj3(Sarov. It is observable that this word 
 usually takes the article, unless there is a special reason for its 
 omission. The plural is used for the singular ; as in Levit. xxiii. 32. 
 Jer. xxvii. 21,24. lxx. Matt, xxviii. 1. Acts xiii. 14. So Joseph. Ant. 
 in. 10. 1. Kara. i(3d6pnv tjpepav, ijrig (Tdj3fSara KakeiTtzi. Hor. 
 Sat. i. 9. 69. Sunt hodie tricesima sabbata. 3. With cnropipuv 
 supply %wpt'wi/. Dioscor. in. 128. ee xw'pa£ <nropipovg. There is 
 the same ellipsis with rd epydaipa in Xen. Cyr. i. 4. 16. 4. It was 
 permitted by the Law (Deut. xxiii. 25.) to pluck the ears of corn in 
 a neighbour's field ; but regarding the act as, in a manner, reaping, 
 the traditional law included it among the violations of the sabbath 
 forbidden in Exod. xxxiv. 21. Had the disciples plucked the ears 
 before the sheaf of the first-fruits had been waved in the Temple, 
 they would doubtless have been reproached with this additional 
 transgression of the Law (Lev. xxiii. 10, 11.). 5. The action of 
 David, by which our Lord justifies that of his disciples, is recorded 
 in 1 Sam. xxi. 5 — 9. Fleeing before Saul, he came weary and 
 hungry, to the high-priest Abimelech, and partook of the shew- 
 bread, contrary to the letter of the Law. It is stated however, in the 
 history, that he was alone; which must be understood comparatively ; 
 
 
CHAPTER XII. 117 
 
 and oi per' avrov may perhaps mean the train of nobles, who usually 
 accompanied him. 6. As the Temple was not yet built, 6 oIkoq tov 
 Qeov must be understood of the Tabernacle, then set up at Nob, 
 in the tribe of Benjamin. 7. The aproi rrjg TrpoOeaeojc, or irpo- 
 Keifievoi, were twelve loaves, offered every sabbath clay, and placed 
 on the golden table in the sanctuary, before the ark of the covenant. 
 Since the ark was the symbol of God's more immediate presence, 
 they were also called aproi -rrpoaajTrov, answering to the Hebrew 
 bread of faces. Our translators have given them the name of sheic- 
 bread. See Exod. xxv. 30. Levit. xxiv. G. 8. It appears from 1 
 Sam. xxi. G. that the loaves, of which David partook, had been 
 removed from before the Lord, and replaced by others, according to 
 the prescribed custom ; so that he did not enter the holy place, but 
 merely the court of the Tabernacle. 9. Lighting the fires, preparing 
 the sacrifices, and other duties which the priests were recpuired to 
 perform on the sabbath, were considered, apart from their office, 
 servile works, and therefore a profanation of the sabbath. See Numb, 
 xxviii. 9. Hence those engaged in the service of one greater than 
 the Temple, might well be allowed the performance of a work, which 
 was necessary to their support in the prosecution of it. 10. See 
 chap. ix. qu. 15. 11. Without the article before dvairiovg, the 
 proposition would have been exclusive, and thus have denied more 
 than the circumstances required. As it stands, only Christ and his 
 apostles are included. 12. St. Mark (ii.27.) adds that "the sabbath 
 was made for man, and not man for the sabbath:" by which our 
 Lord intended to say, that the rest of the sabbath, which was institu- 
 ted after the creation of man, and designed to relieve the labours of 
 the week, ought therefore to yield to the good of man. 13. It is the 
 general purport of our Lord's argument to prove, that if ceremonial 
 institutions, which were an appointed means of religion, interfered 
 with the end of it, they should be forthwith suspended; and at all 
 events, that, as the Lord of the sabbath, however great the obligation 
 of its observances, he himself at least had power to dispense with 
 them. [See Pearson on the Creed.] 
 
 Vv. IX— XXI. 14. Did the restoration of the 
 withered hand take place on the same day as the trans- 
 action in the corn fields ? 15. What nominative may 
 be supplied before tirnp^rricrav ? 16. What is the import 
 of the question el Opart k. r. X. ; and what were the in- 
 
■? 118 CHAPTER XII. 
 
 junctions of the Jewish canons on the subject? 17. 
 What is the force of the particle ft? 18. Is our Lord's 
 reply in accordance with any other of the Jewish canons ? 
 19. What is the meaning of fiodwog? 20. Whither 
 did Christ now retire? 21. In what chapter of Isaiah 
 is the prophecy, of which the fulfilment is here an- 
 nounced, to be found ; and how is it applied by the evan- 
 gelist ? 2-2. What inference has been drawn from its 
 close agreement with the Hebrew, and its variation from 
 theLxx? 23. How do you here interpret rrjv Kpicriv ; 
 and has it the same meaning in v. 20 ? 24. What do you 
 understand by KaXapov avvrtrpt^x\iivov r , and Xivov rvcpofxE- 
 vov ? 25. Give Jerome's exposition of the combined 
 figures? 26. What is the import of the expression elg 
 v'ikoq UftaWeiv, and how is the whole clause to be under- 
 stood? 27. What are the concluding words of the 
 prophecy in the original ; and what is their meaning ? 
 
 Vv. IX — XXI. 14. Though the transition is less distinctly marked 
 by St. Matthew, St. Luke (vi. 6.) states that the cure of the withered 
 hand did not immediately follow the transaction previously related, 
 but took place iv erepy aafifiaTy. 15. As a nominative before 
 e7rr)pioTiicrai' supply 01 <&apioaioi, from v. 14. compared with Luke 
 vi. 7. 16. The question, el eZecrri k. t. X. amounts in fact to a 
 direct negation of the lawfulness of healing on the sabbath-day. A 
 Jewish canon forbade the preparation of medicine on the sabbath, except 
 in cases of imminent danger; and the school of Sjbhammai even went 
 so far as to prohibit any attention whatever to the sick on that day, 
 making it illegal even to offer them consolation. 17. Here the 
 particle el signifies whether ; as in Luke xiv. 3. Acts i. 6. and else- 
 where. Thus also si is used in Latin. See Hor. Epis. i. 6. 41. 
 Propert. II. 29, 23. 18. Our Lord's reply has reference to a Jewish 
 canon, which allowed them to rescue a beast from destruction on the 
 sabbath; whence he argues, a fortiori, the duty of relieving a human 
 being in sickness or distress. 19. Render j369vvoc, a cistern or 
 well. Luke (xiv. 5.) has <ppeap. 20. From Mark iii. 7. it appears, 
 that Jesus, to avoid the evil designs of the Pharisees, retired to the 
 
CHAPTER XII. 119 
 
 sea of Tiberias ; where a large multitude, including many heathens 
 from Tyre and Sidon, were collected to hear him. 21. The pro- 
 phecy, iSov, 6 ttcuq jjlov, k. t. X. is cited from Isai. xlii. 1. It pre- 
 dicts not only the meekness of Christ himself, but the unobtrusive 
 manner in which his religion would be propagated; its immediate 
 application to his quietly withdrawing himself from the vindictive 
 Pharisees, being especially marked by the clause, ovk ipinei, k. r. \. 
 22. Dr. Owen has conjectured from the insertion of the words 'Iaicw/3 
 and 'lapar\\, which are not in the Hebrew original, that the lxx. 
 has been corrupted, in order that the text might not be applicable 
 to the Messiah. 23. By Kpimg, in w. 18, 20. is to be understood 
 the Law of God revealed in the Gospel. The word frequently occurs 
 in this sense in Ps. cxix. 24. It is generally admitted that the 
 
 expressions icdXapoQ avvTerpippevoQ, and Mvof rocpofievog are res- 
 pectively proverbial of the affliction of the contrite sinner, and the 
 almost expiring embers of a wavering faith. 25. Thus Jerome : Qui 
 peccatori non porriget inanu/n, et qui non portat onus fratris sui, is 
 calamum quassatum confringit ; et qxd modicum scintillam fidei con- 
 temnit in parvulis, is linum fumigans extinguit. 26. Render etg 
 vikoq eKfidWeiv, to malte triumphant, to render victorious. Similar 
 forms are Polyb. I. 68. e/c ddvvarov e/c/3a'\\eu'. Platon. Epist. 7. 
 eig dtr pe.it etav €K(3dWeiv. Hence the clause will mean, until he 
 make his Gospel triumphant', i.e. until his religion be fully estab- 
 lished. 27. In the original the prophecy concludes thus; And the 
 isles shall wait for his Laic: but the meaning is the same as that 
 contained in the words substituted by the Evangelist. In scriptural 
 language, the Lslcs represent the Gentiles; to whom the Gospel was 
 to be preached as well as to the Jews ; and it will eventually be uni- 
 versally received by them. 
 
 Vv. XXII— XXX. 28. What is the import of the 
 verb QioTr)\xi ? 29. What was the object of the Phari- 
 sees in attributing the miracles of Christ to the agency of 
 Beelzebub ? 30. State briefly the drift of our Lord's 
 reply to this insinuation. 31. Adduce passages from 
 profane writers parallel to the argument derived from 
 a kingdom divided against itself. 32. What is the im- 
 port of 7rdc. followed by a negative ? 33. Who are 
 meant by the expression ol viol vfxCjv ? 34. Were there 
 
120 CHAPTER XII. 
 
 any among the Jews in our Saviour's time who professed 
 to cast out devils ; and, if so, what were they called, and 
 what means did they employ ? 35. Was it essential to 
 our Lord's reasoning that devils should actually have 
 been expelled by them ? 36. Do you understand 6 
 IcrxvpoQ, as here used with the article, to have any parti- 
 cular reference ? 37. Does the proverb 6 fiij wV *;. -. \. 
 contradict the converse maxim, used by our Lord on 
 another occasion? 38. Explain and illustrate the 
 phrase fiera tlvoq tlvai, and point out the allusions con- 
 tained in the second proverb employed ? 39. What is 
 the inference which our Lord intended to convey ? 
 
 Vv. XXII— XXX. 28. The verb e^iarnfit, scil. etc (ppevuv, is 
 used generally of any mental emotion. Compare Mark iii. 21. Xen. 
 Mem. i. 3. 12. Here it evidently implies admiration or astonishment , - 
 as in Gen. xliii. 33. Ps. xlviii. 6. lxx. 29. The Pharisees were 
 induced to attribute our Lord's miracles to collusion with the devil 
 in order to diminish his credit with tbe people, who were disposed to 
 acknowledge him as the Messiah by the title of the Son of David. 
 See chap. i. qu. 13. 30. In reply to the calumny, our Lord points 
 out the absurdity of supposing that Satan would endanger the safety 
 of his kingdom by the ejection of his own agents ; shews that preju- 
 dice alone could induce the Pharisees to accuse him of leaguing with 
 Beelzebub, when they raised no like obj ection against their own disciples, 
 who claimed a like power ; and argues that, as Satan does not oppose 
 himself, so would he yield to none but a more powerful adversary; 
 and that therefore his empire was now overthrown, and the kingdom 
 of God about to be established. 31. The argument iracra (iaaiXeia 
 k. r. X. has several parallels in profane authors. Thus Xen. Mem. 
 IV. 4. 16. dvev dfxovolaq our' av iroXig ev 7roXt-evQein, ovre olkoq 
 KaXuig oiK))9ein. ^Cic. Amic. c. 7. Qua enim domus tarn stabilis, 
 qua tarn firma civitas est, qiue non odiis atque dissidiis funditus 
 possit everti. Compare also Soph. Ant. 672. .Cic. Fin. i. 18. Senec. 
 de Ira. i. 31. 32. See chap. vii. qu. 26. 33. By o\ vloi vfiujv are 
 meant the disciples of the Pharisees : the term father and son being 
 applied by the Jews to a teacher and his disciple. See 1 Kings xx. 
 35. 2 Kings ii. 3. 2 Tim. i. 2. Philem. 10. 34. That many of the 
 
CHAPTER XII. 121 
 
 Jews did at the period profess to cast out devils, is evident from Luke 
 ix. 4 ,4 and there are also passages in the early Fathers which attest the 
 fact. Such persons were called Exorcists (Acts xix. 13.) ; and they 
 invoked the name of the God of Abraham over those who were pos- 
 sessed. 35. It was not necessary to our Lord's argument that the 
 daemons should have been actually disposessed by the exorcists, although 
 it is possible that such was sometimes the case. Nothing more is 
 required than that the Jews believed them to be expelled, and did 
 not attribute their expulsion, as they did the miracles of Christ, to 
 the agency of the devil. 36. It has been thought that 6 laxvpoQ 
 indicates Satan, but this may be a question ; as the clause may merely 
 be an illustration, and the use of the article hypothetic. 37. The 
 proverb 6 fit} u>v k. t. X. does not contradict the converse maxim 
 (Mark ix. 40.), employed by our Lord under different circumstances. 
 Thus both are directly opposed to each other in Cic. Or. pro Lig. c. 
 33. Te enim clicere audiebamus nos omnes adversarios putare, qui 
 non nobiscum essent ; te omnes, qui contra te non essent, tnos. 38. 
 To be with one, uerd tivoq elvai, is to lend hint aid. So again in 
 Matt, xxviii. 20. Compare Gen. xxxix. 2. Josh. i. 9. Thucyd. vi. 
 
 44. vn. 57. Xen. Cyr. in. 2. 10. Joseph. Ant. xv. 4. 1. In the 
 second clause, gathering and scattering are probably metaphors bor- 
 rowed from the operations of harvest. Compare Matt. xiii. 30. 
 John iv. 36. 39. As frequently in proverbial sayings, the first 
 person may be put indefinitely ; and the sense will be that Christ, in 
 not siding with Satan, proves his enmity to him. Otherwise our 
 Lord may have meant, that he who did not contend with him 
 against Satan, was opposed to the success of the Gospel. 
 
 Vv. XXXI— XXXVII; 40. To what does did rovro 
 refer? 41. Explain the construction of 77 tov 7rvevfxaTog 
 j3\aa<pqfjLla. 42. In what sense is to irvevpiu here used ? 
 43. What is the nature of the sin of blaspliemy against 
 the Holy Ghost ; and is the promise of the pardon of all 
 other sins unconditional? 44. What is the import of 
 the expression ovte iv tovtu> r« alwvi, ovte iv rw fiiWovTil 
 
 45. Does it afford any sanction to the Romish doctrine 
 of Purgatory ? 46. Were any offences without remis- 
 sion under the Law of Moses? 47. How is ttouTv used 
 
 in the maxim t) TrotyactTE to divc'pov if. r. X. ? 48. Shew 
 
 M 
 
122 CHAPTER XII. 
 
 the application of the maxim in the present context. 
 49. Illustrate the proverb sk tov Trtpiaaev^aTog k. r. X. by- 
 parallel sentiments from profane writers. 50. What 
 verb does St. Luke substitute for eKj3uX\eiv ; and is the 
 sense, in which the latter is here used, sanctioned by 
 other examples? 51. What is understood with ru 
 ayada, and has any question arisen respecting the inser- 
 tion of the article ? 52. What may our Lord have 
 meant by the expression prj/ua dpybv in this place ? 
 53. Give Cicero's definition of apyog \6yoc, and adduce 
 passages which speak of the dangerous tendency of an 
 idle word ? 54. Explain the construction here em- 
 ployed. 55. Illustrate the sense in which ical is used in 
 the last clause of the passage. 
 
 Vv. XXXI— XXXVII. 40. It is to the course of argument that 
 did tovto refers, not to the clause immediately preceding. 41. See 
 chap. x. qu. 2. 42. There is no reason to suppose that to rrvevpa 
 is not here used in the personal sense ; for, though the Holy Ghost 
 had not yet descended upon the Apostles, yet our Lord always had 
 the Spirit abiding in him without measure, and he expressly states it 
 to have been by the Spirit of God that he cast out devils. Besides, 
 as opposed to 6 v\6g tov Qeov, it would be scarcely possible to admit 
 any other than the personal sense. 43. From the whole of the 
 context, of which the connexion is more closely preserved by St. 
 Mark (iii. 28.), the unpardonable sin of blasphemy against the Holy 
 Ghost, was the offence of the Pharisees, who perversely attributed 
 our Lord's miracles, which they could not deny, to the agency of the 
 Devil. Since the evidence which these mighty works afforded of the 
 truth of the Gospel was irrefragable, there could be little hope that 
 those who resisted and reviled it, would be induced by any other 
 consideration to believe in Christ, and accept the terms of faith and 
 repentance, on condition of which remission of sins is offered under 
 the Gospel. 44. By ovre ev t. t. a'uavi ovtc iv. t. p.. and similar 
 expressions, the Jews were wont to express a thing which would 
 never happen. Thus 2 Mace. vi. 26. Tag tov TravTOKparopog \e~ipag 
 ovre £u>v ovTe diroQavuv eK^ev^opai. 45. The passage therefore, 
 in affirming that there were no possible circumstances under which 
 
CHAPTER XII. 123 
 
 such an offence could be forgiven, affords no sanction to the Romish 
 doctrine of Purgatory ; which is a state or place in which certain 
 venial sins, as they are called, may be atoned for by more or less of 
 suffering between death and judgment. 46. For sins of presump- 
 tion, among which blasphemy is reckoned, there was no remission 
 under the Law of Moses. See Xumb. xv. 30. xxxv. 31. 1 Sam. ii. 25. 
 47. In the maxim jj Troi/jVare to ?ev?pov k. t. X., the verb Troieiv 
 signifies to suppose ; as in Xen. Anab. v. 7. 5. irouo de tjfiac e'£a- 
 7raTij9ivrag. Compare Herod, in. 5. VII. 17. ix. 100. Joseph. 
 Ant. iv. 8. 14. See also Luke vi. 43. In the same way fac is 
 commonly employed in Latin. 48. As here applied, the import of 
 the maxim is, that the miracles of Christ, which were wrought for 
 good ends, could no more proceed from Satan, than a good tree 
 could yield bad fruit. 49. With the proverb ex rov irepiaaevpaTog 
 k. t. X. compare Menand. fragm : — dvcpog x a P aKT) lP 6K Xoyiov 
 yviopi^erai. So Aristides : olog 6 Tpoirog, roiovrog ical 6 \6yog. 
 Quinctil. Inst. Or. xi. 130. Profert mores plerumque oratio, et 
 animi secreta detegit. 50. In Luke vi. 45. Trpo<pepei is the word 
 employed ; but GKj3d\\eiv is used in the same sense in the lxx. So 
 also Herod. VI. 69. eyvio de ical avrog, uig dvoiy to eirog eic(3a\oi 
 tovto. Compare Eurip. Ion. 924. 959. Helen. 1563. 51. With 
 rd dya9d there is an ellipsis of em]. Much discussion has arisen 
 respecting the insertion of the article before dyaQd, and not before 
 Trovi)pd. Probably it should be omitted before both, as it is in very 
 many MSS. The neuter singular in the abstract sense requires the 
 article ; and accordingly St. Luke, in the parallel place, has to 
 dyaQov and to Trovnpov. 52. By pijpa dpydv our Lord may have 
 intended to designate more particularly the malicious cavils of the 
 Pharisees, though he probably meant nothing more than to censure 
 foolish talking in general ; such as is called nojpoXoyia in Eph. v. 4. 
 53. According to Cic. de fato c. 12. Appcllatur a Philosophis dpyog 
 \6yog, eui si pareamas, nihil omnino est quod agamus in vita. 
 Against the dangerous tendency of an idle word there is a caution in 
 Pythag. ap. Stob. T. 34. aipeTwrepov aoi eoTu) XiQov eiKij fidWeiv 
 rj \6yov dpyov. Thus also Plato tie Legg. iv. p. 832. tcovcpwv nal 
 7TTnvuiv Xoyojv fiapvTaTn Ztjpia. 54. In the construction, pij/xa 
 is the nominative absolute ; of which there are frecpaent examples, 
 both in Hebrew and Greek, when the sentence passes into a different 
 form from that which it had been the writer's original intention to 
 adopt. Compare Mark ix. 20. Luke xii. 10. xiii. 4. John vii. 38. 
 Acts vii. 40. xx. 3. Rom. viii. 3. Rev. ii. 26. Herod, n. 162. 
 Philostr. V. Apoll. yn. 16. 55. Since the same person cannot be 
 
124 CHAPTER XII. 
 
 intended in both alternatives, the particle teal in the last clause must 
 be rendered or, and hence rj is found in some copies. But kciI has 
 the same import in Exod. xxi. 15, 17. Numb. xxx. 4, 5, 6. Mark 
 iv. 27. Phil. iv. 16. So likewise et for aut, in Tibul. EI. I. 4. 49. 
 
 XXXVIII— XLV. 56. What kind of sign did the 
 Scribes require on this occasion ; and why was it re- 
 fused? 57. In what sense is ^oix^'Q here used ? 58. 
 Give a brief account of the prophet Jonah ; and point 
 out the exact accordance between the type and the anti- 
 type, to which our Lord here directs attention. 59. 
 Does the word /cfjroc necessarily signify a whale? 60. 
 How long was Christ in the sepulchre ; and will it 
 thence appear that the type was fully verified? 61. 
 Explain and illustrate the expression kv rrj Kapdlg. tT^q yrje. 
 62. Is avSpsg Niycvlrai a correct classical expression, and 
 can you produce any similar examples? 63. Over 
 what country did the princess, whose visit is here men- 
 tioned, preside ; and where is the event recorded ? 64. 
 Is the name (jaaiXiarra used by the old Greek writers ; 
 and why is not the article prefixed ? 65. Explain and 
 illustrate the expression ret iripara Ttjg yijg. 66. How 
 would you apply the parable of the ejected dcemon, so as 
 to suit best with the context ; and do you suppose that 
 every minute point in the narrative is to be taken into 
 account ? 67. What is the import of the expression 
 to. tayara ? 
 
 Vv. XXXVIII— XLV. 56. The sign demanded by the Scribes 
 was a <rr][Meiov 4k tov ovpavov (Matt. xvi. 1. Mark viii. 11.), olov 
 J rjXiov aTijcrai, says Theophylact, Kepavvovg Karayayeiv, k. r. X. 
 Such had been given by Joshua (Josh. x. 13.), Samuel (1 Sam. 
 vii. 10.), Elijah (1 Kings xviii. 32.) ; and a literal interpretation of 
 Dan. vii. 13. had given rise to the notion that the Messiah would 
 appear in the clouds of heaven. Our Lord refused this sign, as it 
 
CHAPTER XII. 125 
 
 would have failed, equally with his other miracles, to produce con- 
 viction ; and indeed the promised sign of the resurrection of Jesus 
 was alike ineffectual to their conversion. 57. Under the Old 
 Covenant the Jews are frequently represented as engaged in a 
 marriage contract with God (Isai. lvii. 3. Ezek. xvi. 15. Hos. iii. 1.) ; 
 and a breach of this contract was regarded as spiritual adultery. 
 Since it does not appear that the Jews were chargeable with idolatry 
 after the Babylonish captivity, the term /.loixaXlg must be under- 
 stood with reference to their general disobedience and ungodliness. 
 58. Jonah was a Galilean of the tribe of Zabulon ; and his father's 
 name was Amittai. He is generally considered the most antient of 
 the prophets, and to have preached to the Ninevites about 840 years 
 before Christ. In consequence of his disobedience, God raised a 
 tempest, which endangered the ship in which he was sailing from the 
 place of his mission ; and the mariners having cast him into the sea, 
 he was swallowed by a large fish ; in whose belly he remained three 
 days and three nights, and was then ejected alive upon the land. 
 Christ himself has pointed out the typical character of Jonah, which 
 consisted in the evidence, which his miraculous preservation afforded 
 of his divine mission, being analogous to that of our Lord's resurrec- 
 tion, after remaining a like period of time in the grave. 59. It is 
 said that not only is the throat of a whale too small to admit a man, 
 but that the animal is seldom seen in the Mediterranean sea, where 
 the event took place. The term icrJTog, however, is applied to any 
 large fish ; so that in all probability some monster of the shark kind 
 is intended. 60. From Matt, xxviii. 6. it appears that our Lord 
 was in the grave only two nights and part of three days ; but the 
 computation, both with respect to himself and to Jonah, is after the 
 Hebrew method of reckoning, and consequently the type was duly 
 fulfilled. Compare 1 Kings xx. 29. Esth. iv. 16. v. 1. Luke ii. 21. 
 61. The expression iv ry Kapfig, rr\g yijc, just as we say in the 
 bowels of the earth, is simply a periphrasis for iv t?j yy. It is 
 borrowed from Jonah ii. 4. ; and so Tyre is said to be in the heart of 
 the sea, in Ezek. xxviii. 2. Compare Exod. xv. 8. Deut. iv. 11. 
 Psal. xlv. 2. Prov. xxx. 19. Ezek. xxvii. 4. 25, 26. 62. "AvSpeg 
 ~Sivev"irai is a correct classical expression, of which avcpeg 'A9n- 
 voaol, avdpeg Kvpnvaloi, and the like, are well-known examples. 
 See Acts xi. 20. xvii. 22. xix. 35. 63. The country*) ver which the 
 southern princess reigned, whose visit to King Solomon is recorded 
 in 1 Kings x. 1. sqq., is called Sheba in the Old Testament; and 
 Josephus (Ant. vn. 2.) places it in Egypt, or rather in Arabia, which 
 does not lie south, but east of Judaea. 64. For (3a<ji\i<jcra } which 
 
 M 2 
 
126 CHAPTER XII. 
 
 is an Hellenistic noun used by the lxx. and the later writers, the 
 earlier Greeks used j3aai\eia or (3acn\ig. Had the article been 
 inserted, some queen then living would appear to have been meant. 
 65. By a common idiom, rd irepaTa rrjQ yrjg denotes simply 
 a distant land. Compare Gen. viii. 9. Psal. lxi. 2. Jerem. xvi. 19. 
 Rom. x. 18. Horn. Od. A. 564. Thucyd. i. 69. JEsch. Prom. 425. 
 Joseph. B. J. v. 1. 3. Liv. xxi. 43. 66. From the last clause of 
 the parable of the ejected daemon, it appears to have been directed 
 against the Jews ; and its import, as suggested by the context, seems 
 to be, that, however a sign from heaven might produce a momentary 
 conviction, the daemon of infidelity would quickly return, and seize 
 upon them with sevenfold violence. In the words Si dvvdpwv 
 tottojv, there is an allusion to the popular belief respecting daemons; 
 and as applied to oIkov, used metaphorically of the person tem- 
 porarily dispossessed, the epithets indicate a relapse into a condition 
 more favourable for the re-admission of the Tempter. At the same 
 time it is useless to strain every minute point of a parable, of which 
 the end is abundantly answered if the moral is clearly deduced, 
 without taking into consideration those parts which are merely added 
 by way of ornament and embellishment. 67. In order to give the 
 sense of to, eaxara, supply Kaicd or a.Tvxn\iara. The phrase is in 
 fact proverbial. See Eccles. xxxiv. 30. John v. 14. 2 Pet. ii. 20. 
 
 Vv. XLVI — L. 68. Is the Virgin Mary supposed 
 to have had children by Joseph after the birth of 
 Christ ? 69. Give an account of those persons, who 
 are spoken of in the Gospels as our Lord's brethren. 
 
 70. Shew that the term brother will admit of a wider 
 acceptation than that in which it is commonly used. 
 
 71. How is i\<rri\Kziaa.v here used? 72. What seems 
 to have been the motive which brought our Lord's 
 family in search of him ? 73. What is the import of 
 our Lord's address upon this occasion? 74. Adduce 
 instances of similar language from other sources. 
 
 Vv. XLVI — L. 68. It is very generally believed, at the same 
 time that there is no positive authority for the supposition, that our 
 Lord's mother had no children by Joseph, but remained in a state of 
 perpetual virginity. 69. Hence those who are called the brethren of 
 
CHAPTER XIII. 127 
 
 our Lord, are commonly regarded as his cousins ; and as being the 
 sons of Mary, the wife of Cleopas (John xix. 25.), otherwise named Al- 
 phcBus (Mark iii. 18.). They were James the Less, called also the Just 
 from his strict observance of the Law, one of the Twelve, the first 
 bishop of Jerusalem, and a martyr (Acts xii. 17. xv. 13. xxi. 18. 
 Joseph. Ant. xx. 9. 1. Euseb. H. E. n. 1. 23.): — Joses and Simon, 
 not apostles, probably the doubters (John vii. 5.), but afterwards 
 true believers (Acts i. 14.) ; and the latter, second bishop of Jerusa- 
 lem, martyred under Trajan (Euseb. ill. 11 ; 32.) : — and Jude the 
 Apostle, and third bishop of Jerusalem, who wrote the Epistle. Two 
 of his grandchildren were examined before Domitian (Euseb. H. E. 
 ill. 20.). 70. That the Hebrews frequently employed the term 
 brother in this extended sense is clear from many passages of Scrip- 
 ture. See Gen. xiii. 8. xiv. 14. xx. 12. xxix. l (?. L ev, x. 4. xxv. 48. \f 
 In the same way soror and f rater are used in Ovid. Met. I. 351, 
 352. xiii. 31, 51. We have also the term f rater patruells in Liv. 
 xxix. 30. Cic. pro Plane, c. 11. Sueton. Jul. 29. 71. The plusq. 
 perf. elaTi]K€L(rav has the sense of the present. Compare Thucyd. 
 iv. 78. Theocr. Id. xxv. 101. 72. Our Lord's friends came to him 
 with a view to induce his return home; supposing, it should seem, 
 from what they had heard, that his excessive labours had, or might 
 have, an injurious effect upon his mind. See Mark iii. 21. 73. 
 The reply, which he made to the news of their presence, proceeded 
 from no want of respect or affection for his mother. It was merely 
 an illustration of his own doctrine, that the dearest ties must yield to 
 the service of the Gospel. 74. Many instances of similar language 
 may be adduced. See Horn. II. Z. 429. Eurip. Orest. 722. Ovid. 
 Heroid. in. 51. Properti. 11. 23. Val. Flac. in. 327. 
 
 J 
 
 CHAPTER XIII. 
 
 Vt. I, II. 1. Upon what day, and after what cir- 
 cumstances, did Jesus begin to speak to the multitudes 
 in parables ? 2. Whose house did he leave, and what 
 was the sea by which he sate ? 3. Does to ifkolov, 
 with the article, seem to indicate any particular vessel ? 
 4. Is there any peculiar appropriateness in the use of 
 
128 CHAPTER XIII. 
 
 the verbs KadijaOai and elcrrjuei ? 5. What is the pre- 
 cise meaning of the word 7rapa(3u\y) ; to what Latin word 
 is it equivalent ; and how is it applied in the New Testa- 
 ment ? 6. How does a parable differ from a proverb 
 (7rapoifxia), an example (7rapade~iyfia), an allegory, and an 
 apologue ? 7. What was our Lord's design in the fre- 
 quent use of parabolic instruction ; and for what are his 
 parables chiefly remarkable? 8. Was the practice of 
 teaching by parable familiar to the Jews ; and in what 
 respects did the parables of Christ excel those of other 
 teachers ? 
 
 Vv. I, II. 1. Though the expression iv tij ijpepa eKeivy is not 
 always to be taken literally, it was on the same day, on which his 
 mother and relations came to him, and after the circumstance related 
 in the last chapter, that Jesus began to speak to the multitude in 
 parables. 2. Leaving the house in which he dwelt at Capernaum 
 (Matt. iv. 13.), he went and sate by the sea of Tiberias. 3. It was 
 probably a boat belonging to Simon, which was used by our Lord on 
 occasions like the present ; so that the article will designate this 
 particular vessel. See Mark iii. 9. Luke v. 3. 4. The verbs 
 KaOrjcrOai and eiuTrjicet seem to indicate the respective postures of a 
 teacher and his disciples; though the distinction is said to have ceased 
 at the death of the elder Gamaliel, after which scholars sat in the 
 presence of their instructors. See Acts xxii. 3. 5. According to 
 its derivation and tov irapa(3d\\eiv, the word Trapa(3o\i] signifies a 
 comparison or similitude (Heb. ix. 9.) ; and therefore nearly answers 
 to collatio, in Cic. Fin. iv. 27. In Scripture it sometimes means 
 generally a maxim or apophthegm (Matt. xv. 15.); but, as applied to 
 our Saviour's teaching it is a short narrative, either real or fictitious, 
 which conveyed some important instruction or mysterious doctrine un- 
 der the similitude of the emblems therein employed. 6. A parable, 
 therefore, differs from & proverb (Trapoijxia), which is merely a moral 
 saying concisely and forcibly expressed ; — from an example (napa- 
 deTyfia), which is a real instance in point ; — from an allegory, which 
 has two meanings, a literal and a figurative, throughout ; and from 
 an apologue or fable, of which the incidents, as in that of Jotham 
 (Judg. ix. 8.), are impossible. 7. Our Lord's grand motive for 
 speaking in parables was in mercy to those perverse and obstinate 
 
CHAPTER XIII. 129 
 
 hearers, who would have equally rejected his doctrine had it been 
 delivered in plain terms, and probably have made his open reproof 
 an excuse for outrage and violence. At the same time, he did not 
 refuse an explanation to honest and devout enquirers ; while those, 
 who treated the advantages proposed to them with contempt, were 
 deservedly deprived of them. The lessons, which he thus delivered, 
 are distinguished by their clearness, their elegance, and their beauti- 
 ful simplicity. They are, for the most part, images borrowed from 
 the objects of nature, or the occurrences of common life ; under 
 which he represents the nature and design of the Gospel, the manner 
 and rapidity of its progress, and many important doctrines connected 
 with his own atonement, and the rewards and punishments of a 
 future state. 8. Teaching by parables was extremely common 
 among the Jews ; and some of our Lord's, as, for instance, those of 
 the rich glutton, and the ten virgins, were formed upon Jewish 
 models. It will be admitted, however, that those of Christ exceeded 
 all others in the fitness of their application, the importance of their 
 design, and their beauty and easiness of comprehension. 
 
 Vv. Ill — IX. 9. State the purport of the parable 
 of the Sower ; and mention a remarkable peculiarity in 
 our Saviour's parables, of which it affords an illustration. 
 10. What is the import of 6 aneipojv with the article; 
 and how is too (nreipeip governed? 11. Supply 
 the ellipsis with rd Trerpw^n. 12. In the expression 
 IjXiov dvciTtiXavTOQ, how do you account for the omission 
 of the article ? 13. Illustrate the expression SiSovca 
 KapTrov. 14. Was the fertility of the land in Palestine 
 such as to yield the increase here mentioned ? 1 5. At 
 what period of the year is it probable that the parable of 
 the Sower was delivered ? 
 
 Vv. Ill — IX. 9. In the parable of the Sower, our Lord illustrates 
 the different effects produced upon men's minds by the Gospel, accord- 
 ing to their different tempers and dispositions. It was probably sug- 
 gested by the fact that a husbandman was within view, scattering his 
 seed upon the ground ; and it furnishes an instance of that remark- 
 able peculiarity in our Lord's teaching, which consisted in turning 
 
 
 
130 CHAPTER XIII. 
 
 any passing event, or the subject of any casual conversation, to the 
 purposes of spiritual instruction. 10. The article before oireApiDV 
 gives it the force of the substantive cnrcpevg, which is not found 
 either in the New Testament or the lxx. With tov cneipeiv there 
 is the usual ellipsis of eW/ca. 11. With Trerpoidn supply ^wpia or 
 fiept], 12. The expression rjXiov dvareiXavrog is one of those 
 genitives absolute, which, as merely indicating the time at which 
 an event is said to happen, are commonly without the article. Thus 
 Matt. xiv. 6. yevecriujv dyofieviov. Acts xvi. 35. rj/nspag yevcfii- 
 vt]c. Precisely analogous is Luke xxiii. 54. adfifiarov eVe'^woxe. 
 At the same time tjXiog is very frequently anarthrous ; and the 
 reason seems to be that it is one of those nouns which approach very 
 nearly to the character of a proper name. 13. With the phrase 
 tilovai Kapwov, compare Pind. Nem. xi. 50. Kapnov eduiicav 
 dpovpai. Ovid. Met. i. 102. Per se dabat omnia tellvs. Mark 
 (iv. 8.) has e<pepe, Luke (viii. 8.), e7roin<re. 14. The fertility of 
 Palestine was, in antient times, remarkably great. See Gen. xxvi. 
 12. It would doubtless therefore yield a produce which is not with- 
 out example in other cases. See Herod, i. 103. Plin. N. H. v. 4. 
 Varro I. 24. Sil. Ital. ix. 20. Still it is not necessary to interpret 
 the passage to the full extent of its literal meaning : as an abundant 
 harvest is all that may be meant. 15. As it was now seed-time, 
 the parable would have been delivered in November, during which 
 period of the year that operation was performed. 
 
 Vv. X — XVII. 16. Did the disciples ask for an 
 explanation of the parable at the time of its delivery ? 
 17. In what sense is UZorai here used ; and how are the 
 words of Christ to be understood ? 18. What is the 
 original signification of the word ^xvcnnpiov, and how is it 
 employed in this passage, and elsewhere in the New 
 Testament ? 19. Explain and illustrate the proverb 
 ogtiq yap tx £ h K « r ' ^« 20. What is the import of the 
 words on (3Xt7rovTeQ ov (dXettovgi, k, t. X. ; and have 
 they any parallel in profane writers ? 21. Where does 
 Isaiah deliver the prophecy here cited, and is there any 
 apparent reason for the use of the compound verb 
 dvcurXvpovrat ? 22. Explain and illustrate the force of 
 
CHAPTER XIII. 131 
 
 such- expressions as c'tKofj axouetv. 23. What are the 
 primary, and applied meanings of the verb irayyvti-v^ 
 
 24. What is the sense and formation of the verb KUfx/jiveiv 7 . 
 
 25. In what sense is God said to harden men's hearts? 
 
 26. Quote passages illustrative of the declaration that 
 Christ's disciples were blessed beyond the prophets of 
 the Old Covenant. 
 
 Vv. X— XVII. 16. It appears from St. Mark (iv. 10), that the 
 disciples did not ask for the explanation of the parable till the mul- 
 titudes had gone away. 17. To give t)e'£orai its full sense, air 6 
 tov Qeov must be supplied. Compare Eccles. iii. 10. Acts iv. 29. 
 Thus also Xen. Hell. VII. 1, 2. diro tiov deiZv SeSorai vfxTvevTvxeiV' 
 Cic. N. D. ii. Non decct, ?wn datum est, non potestis. See likewise 
 Xen. Anab. vi. 6. 29. Ter. Eun. in. 1. 5. It cannot be meant that 
 our Lord spake in parables in order that he might not be under- 
 stood j but that the perverseness of the Jews rendered them incapable 
 of appreciating his instructions. 1 8. The heathens gave the name 
 of fivtjTtjpia to those secret religious ceremonies, which were known 
 only to the initiated. Hence it is applied in the New Testament, not 
 to what is absolutely incomprehensible, but simply to doctrines which 
 were as yet concealed from the great body of the Jews, who were 
 prevented by their prejudices from receiving them. Such were the 
 rejection of the Jews, the call of the Gentiles, and the humiliation 
 and death of their Messiah. 19. By the proverb ogtiq yap exei /c. r. X. 
 it is intimated that the use or abuse of God's grace will be attended 
 by an increase or decrease in the- measure of the gift of it; and that 
 it will eventually be denied altogether to those who perversely disre- 
 gard it. There is a similar sentiment applied to temporal possessions, 
 in Juv. Sat. in. 208. Nil Jiabuit Coclrus: — et tamen illud Perdidit 
 infelix totum nil. 20. The expression fiXeirovTeg ov jSXeVoiNrt, 
 k. t. X., is proverbial of those who resist the most obvious means of 
 conviction; and the verbs are used first in their direct sense, and 
 then extended to include the proper effect of the faculty designated. 
 Compare Isai. xxxii. 3. xxxv. 5. Jerem. v. 21. Ezek. xii. 1. From 
 profane writers may be cited iEsch. Prom. 456. Oi Trpuira fiiv 
 (SXeirovTeg efiXeTrov pdrnv, KXvovreg ovk t^kovov. Soph. Fragm. 
 ap. Stop. I. 4. 'AXX' oi /cnicwg Trpdaaovreg, ov Kuxpol ftovov, 'AXX' 
 ovo" opuvreq elaopwai Ta/xtpavrj. Demos, c. Aristog. I. to tyJq rrapoi- 
 fiiac, opwvrac, fit] opav Kai aKovovrag [irj dicoveiv. 21. The 
 
132 CHAPTER XIII. 
 
 citation is from Isai. vi. 9. It gives a faithful picture of the character 
 of the Jews j and the compound verb dvatrXnpovTai may be used to 
 denote, that, as the prophecy had been fulfilled in the days of 
 Isaiah himself, so was it again fulfilled in the time of Christ. 22. 
 Such phrases as dicoy dicoveiv, and the like, are Hebraisms, marking 
 a peculiar emphasis of affirmation. So Gen. ii. 17. lxx. OavctTy 
 diroQaveioBe. Luke xxii. 15. 67ri6vuL$t e7re9v {intra. Acts iv. 17. 
 o.7r€i\ij diiei\rj(Toi}ieBa. 23. Properly 'the verb 7ra%uVeiv signifies 
 to grow fat-, and thence, as metaphorically applied to the heart, to 
 be stupid or insensible. Compare Deut. xxxii. 12 — 15. Psal. cxix. 70. 
 So Arist. Nub. 844. duaOtjg el icai Traxvg. iElian. V. H. XIII. 15. 
 ■na^vraTov tt\v Sidvotav. Ovid Met. xi. 148. Pingue sed ingenium 
 mansit : nocituraque ut ante Rursus erant domino stolidce j?rcecordia 
 mentis. 24. For icauuveiv, Xenophon and the Attic writers use 
 Kara/xveiv, from which the former verb is derived by syncope. It 
 properly signifies to squint ; and thence, as explained by the Scholi- 
 ast on Lucian, 6<p9a\[iovg icXeieiv. Hesychius makes it synonymous 
 with uvu)irdZ,eiv, which occurs in 2 Pet. i. 9. 25. When God is 
 said to harden man's heart, it is meant that He leaves them to that 
 hardness of heart, which their repeated and perverse provocations had 
 induced. God cannot be the author of sin ; nor can the expression 
 be used in any sense derogatory to his justice or mercy. The forms, 
 God hardened Pharaoh's heart, and Pharaoh hardened his oivn 
 heart, a«d used in precisely the same sense. See Exod. vii. 3. viii. 
 15. 26. For the proof of the superior blessedness of the disciples of 
 Christ, above that of the prophets of the old covenant, compare 
 Luke ii. 25—29. John vii. 5, 6. 1 Pet. i. 10, 19. See also chap, 
 xi. qu. 14. 
 
 Vv. XVIII— XXIII. 27. What is the government 
 of rov (TirtlpovTog, and ttjq (3a<n\eiaQ ? 28. What is the 
 sense of awlnfjii in this passage ? 29. Explain briefly 
 the principal emblems employed in the parable. 30. 
 Whom do you understand by o 7rov^ooc ? What is the 
 substantive to be supplied with 6 awapelgl 32. What 
 does irpooKaipoQ signify ? 33. By what word . does St. 
 Luke express crKavdaXi^eaOai ? 34. What accusative 
 must be supplied after ttoleI ? 
 
CHAPTER XIII. 133 
 
 Vv. XVIII— XXIII. 27. irapa(3o\t]v tov aireipovrog. That is, 
 7repi tov cnreipovTog. And so, Xoyov (7repi) rrjg (3a<n\eiag. 28. 
 The verb ovvievai has here a meaning very common in the lxx. 
 and the New Testament. It signifies to observe, i. e. to lay to heart. 
 Compare Nehem. viii. 12. Psal. v. 1. cvi. 7. Prov. xxi. 12. Luke 
 viii. 12. Rom. iii. 11. 29. With respect to the emblems of the 
 parable, the Sower clearly represents the Son of God; the seed, his 
 religion ; and the different kinds of soil, the Various dispositions with 
 which it would be received and practised. 30. By 6 Trovnpog is 
 evidently meant the Devil; since Mark (iv. 15.) has 6 Saravac, and 
 Luke (viii. 12.), 6 ?id(3o\og. 31. With 6 airapeig, some understand 
 airopog, the seed or the icord; others dypog, the ground or the 
 hearers : in Greek, as in English, the participle soicn being equally 
 applicable in either case. That the last is correct, the next verse 
 indicates. Compare also Mark iv. 20. 32. The adjective npoaKaipog 
 signifies temporary, unenduritig ; as opposed in 2 Cor. iv. 18. 
 to a'uoviog, everlasting. Luke viii. 13. irpog Kaipov Triorevei. 33. 
 For cncavSaXi^erai, Luke has dty'iGTatai, apostatizes. 34. After 
 7roie7, supply Kapirovg, as in v. 2G. See chap. iii. qu. 34. 
 
 Vv. XXIV— XXXV. 35. What are &&an*1 36. 
 
 What is the import of this parable? 37. To what is 
 k\Qpbg av6pu)7rog equivalent? 38. What is the syntax 
 of d£\eig avWi^iOfxev ? 39. State the import of the 
 parables of the grain of mustard-seed, and of leaven; and 
 in what they differ from each other. 40. Whence did 
 our Lord borrow the emblem of a mustard-seed, and 
 what is the character of the mustard-plant in the East? 
 41. Illustrate the expression \aj3iov lo-xtipzv. 42. How 
 are iiiKpurepov and fxel^ov used? . 43. What is the im- 
 port of the verb Karao-Krjvovvl 44. What was the 
 satum, and why do three sata appear to be specified ? 45. 
 Shew that the progress of Christianity, foretold in the para- 
 ble of the grain of mustard-seed, was literally fulfilled within 
 a few centuries. 46. How do you understand the remark 
 that our Lord ^iop\g TrapafjoXrjc ovk cXciAei avrdlgl 47. 
 Who is the prophet here cited; and what remarkable 
 
 N 
 
134 CHAPTER XIII. 
 
 various reading is said to have existed in some copies ? 
 
 48. Give the import of the phrase avoiyeiv to oroyua. 
 
 49. What are the primary and applied meanings of the 
 verb epevyeadail 50. What do you understand by 
 iceicpvfifiiva. 
 
 Vv. XXIV— XXXV. 35. lildvia. These are not tares, but most 
 probably the darnel, which may easily be mistaken for wheat ; and 
 which, if reaped and ground with the corn, render the bread made 
 with it unwholesome. The Latin name is lolium ; and Virgil (Eel. v. 
 37.) calls it infelix lolium. See also Ovid. Fast. i. 691. 36. The 
 parable is descriptive of God's dealings with the wicked; of whom 
 some are necessarily comprehended in the visible church. It is 
 explained by our Lord himself at v. 37. of this chapter. 37. Fre- 
 quently in the New Testament, avBpwTrog is employed in the sense 
 of rig, quidam. Compare Matt, xviii. 23. xx. 1. 38. Before cruX- 
 Xe^oijxev, supply 'iva. 39. It is commonly thought that the import 
 of the two parables of the grain of Miistard-seed, and of leaven, is 
 identical ; but it should rather seem that, whereas the former repre- 
 sents the original smallness of the Gospel together with its subse- 
 quent greatness, the latter expresses the nature and strength of 
 Gospel truth in its operations upon the mind. 40. Our Lord may 
 have borrowed the emblem of a grain of mustard-seed from the 
 Jews, with whom it was a familiar designation of any thing small. 
 Compare Matt. xvii. 20. Of the rapid and enormous growth of the 
 mustard-plant in the east, the accounts are sufficiently wonderful. 
 Mention is made of one that covered a tent ; and of another into 
 which men were used to climb. 41. In \a(3wv eoTreipev, the par- 
 ticiple, as in^numerous other instances, is redundant. So again, in 
 v. 33. Xafiovaa eveicpvipe. 42. The comparative adjectives /zik- 
 porepov and fiei^ov are used for superlatives : and the idiom is 
 common in the best writers. It is found again in Matt, xviii. 1. 
 Mark iv. 31. Luke vii. 28. 43. See chap. viii. qu. 36. 44. Jose- 
 phus observes of the satum, in Ant. ix. 4. 5. ioxvei Si to goltov 
 fiodiov Kai ijfiMTv 'IraXticov. Three sata were equal to anephah; 
 which seems to have been the usual quality kneeded at once. See 
 Gen. xviii. 6. Judg. vi. 19. 1 Sam. i. 24. 45. In addition to the 
 testimony afforded by the Acts of the Apostles, and their Epistles, 
 to the wonderful progress of the Gospel, Tertullian relates that about 
 the end of the second century, the profession of Christ included 
 (J Getulorum varietates, Maurorum multos fines, Hispaniarum omnes 
 
CHAPTER XIII. 135 
 
 terminos, Galliarum diccrsas nat tones, et Brltannorum biaecessa 
 Romanis loca, et Sarmatarum et Dacorum et Germanorum et 
 Scytharum et abditarum multarum gentium et provine'ut7 % um et 
 insidarum multarum Romania ignotarum. Compare also Iren. 
 Hocr. t. 3. Origen. Horn. iv. in Ezek. and Arnob. c. gent. 2. [See 
 Paley's Evidences.] 4G. Some have thought that the words % W P'£ 
 TrapafioXijg apply merely to the teaching of that particular day ; 
 but they are probably no more than a colloquial hyperbole implying 
 that the parables were very numerous. 47. The Psalm (Ixxviij 2.), 
 from which the citation is here made, is attributed to Asaph; so 
 that the insertion of the name 'Raaiov, in some mss, probably arose 
 from the mistake of some copyist who found ' ' Aad<p in the margin, 
 and thence substituted the more familiar name 'Hcatou in the text. 
 48. See chap. v. qu. 4. 49. Properly epevyecrQai is used of spout- 
 ing fluids; as in Pind. Pyth. I. 40. Thence it came to signify to 
 sjjeali, or utter ; as in Psal. xix. 2. cxix. 171. cxlv. 7. ux. In the 
 text cited, the lxx. have <pQeyt,opat. 50. For iceKpvppeva al&a r 
 the lxx. have 7r poj3\)j para. The meaning coincides with that of 
 fiVGTijpia. Compare Rom. xvi. 25. 1 Cor. ii. 7. Col. i. 26. 
 
 Vv. XXXVI— LII. 51. What is meant by ovvriXeia 
 
 tov alwrogl 52. Whence are awreXeia and ciyyeXot 
 without the article, and Koo-fxog with it ? 53. How, and 
 in what sense, is axdvcaXa here used ? 54. To what 
 does our Lord probably allude in the part which he as- 
 signs to the angels at the end of the world ; and is there 
 any other passage to the same effect. 55. What is the 
 force of the expression tcafuvoy irvpog, ? 56. In speaking 
 of the future state of the just, does Christ appear to have 
 had any passage of the Old Testament in vieAv ; and do 
 you recollect any similar allusions ? 57. What is the 
 purport of the parables of the hidden treasure, and the 
 pearl of great price? 58. What was the Jewish canon 
 respecting treasure trove; and do you remember any 
 instances of such accidental discoveries mentioned in 
 ancient writers? 59. Explain the word o-ayijvn, and 
 state the object of the parable of the Net. 60. What is 
 
136 CHAPTER XIII. 
 
 the ellipsis to be supplied with ec Travrog yivovgl 61. 
 What is implied in the formula Siu tovto, with which our 
 Lord introduces the parable of the House-keeper ; and 
 what is the import of the parable? 62. In what sense 
 is ypafifxarevg here used ? 63. Explain and illustrate 
 the verb fxadnrevew, and shew the import of the par- 
 ticiple as here employed. 64. What is the allusion, 
 and what the ellipsis, in the adjectives Kaiva kcu ?raXcu« ? 
 
 Vv. XXXVI — LII. 51. The expression tj cvvrekeia rov aiuvog 
 signifies, in the New Testament, either the end of the world, or the 
 end of the Jewish dispensation. Here it has the former sense, and 
 so again in Matt, xxviii. 20. Examples of the latter will be found in 
 Matt, xxiv. 3. 1 Cor. x. 11. Heb. ix. 26. 52. Since 6 ciypog eanv 
 6 Koafiog is a convertible proposition, the article is inserted ; as it 
 would also be before avvreXeia, but that abstract nouns require it 
 less than others. As the same licence is not allowed with dyyeXoi, 
 the clause should be rendered, the reapers are angels. [See Middle- 
 ton.] 53. See chap. v. qu. 54. Here rd vKavdaXa is to be under- 
 stood, not of things, but of persons ; as shewn by rovg 7rcwvvrag 
 rr}i> dvofiiav, which is added by way of explanation. It should seem 
 that /cat has sometimes the sense of id est. 54. In speaking of the 
 part to be borne by the angels in the last judgment, our Lord seems 
 to allude to Joel iii. 13. See also Rev. xiv. 15. 55. The phrase 
 KanivoQ TTvpog is equivalent to icdfiivog Kaiofxevog, and similar to 
 7) yeevva row irvpog in Matt. v. 22. Compare Dan. iii. 11. Hos. 
 vii. 4. 56. It is probable that the beautiful simile, by which our 
 Lord describes the future blessedness of the righteous, was suggested 
 to his mind by Dan. xii. 3. Light and brightness are usual emblems 
 of a state of happiness. Compare Wisd. iii. 7. Ecclus. ix. 11. 
 1 Mace. ii. 62. Matt. xvii. 2. 1 Pet. v. 4. Rev. i. 16. 57. In the 
 parables of the Hidden Treasure, and the Pearl of great price, it is 
 intimated that the greatest sacrifices of earthly advantages must be 
 made, in order to obtain so invaluable a possession as the kingdom of 
 heaven. Compare Matt. xix. 27. sqq. 58. By a Jewish canon, the 
 buyer of land was entitled to any treasure found upon it by right of 
 purchase. Instances of such discoveries will be found in yirg. JEn. 
 i. 368. Btor, Sat. I. 1. 41. II. 6. 10. Pers. Sat. n. 10. 59." Hesy- 
 chius explains oayijvi) by 7r\eyfia ti£k KaXrifxwv eig Qrjpav t'x^u'wj/. 
 Anglice, a drag-net. The import of the parable is much the same as 
 
CHAPTER XIII. 137 
 
 that of the Tares. 60. With sk ttcivtoq yevovg supply ixBvcta, 
 which is also understood with rd ica\d and rd aairpd. 61. Some 
 regard ctd tovto as a mere form of transition, to be omitted in trans- 
 lating; but it may mark an inference to be deduced from the variety 
 of our Lord's parables; of which some were altogether new, and 
 others built upon those already in use among the Jews. 62. As 
 the Jewish Scribes were the authorized expounders of the Law, Christ 
 adopts the term ypapparevc, and applies it to a teacher of the Gos- 
 pel. So again in Matt, xxiii. 34. G3. Properly f.ia9r)reveiv is a 
 neuter verb (Matt, xxvii. 57.) ; but the expression paQi]reveiv riva, 
 to make a disciple, occurs in Matt, xxviii. 19. Acts xiv. 21. Hence 
 the pass, participle paOtjrevdelc, admitted as a disciple. So Justin 
 M. Apol. 1. 15. Dial. Tryph. cc. 39. 53. Basil. Tr. de Baptismate. 64. 
 Since instruction is frequently compared to food, as in Ecclus. xxiv. 23. 
 for instance, the ellipsis to be supplied with izawd nai irakaui is 
 probably j3pwpara or 6-<piovia. 
 
 Vv. LIII— LVIII. 65. Whither did Christ now 
 depart, and what took place in the interval prior to his 
 arrival in his oivn country ? 66. What place is meant 
 by this latter expression? 67. By what right did 
 Christ preach in the synagogue ? 68. Has the pro- 
 noun ov-oc any particular force in this passage ? 69. 
 What is the received meaning of tektu)v ? 70. Is it 
 ever applied to Christ himself; and what would be the 
 probable inference from such application? 71. Were 
 the persons, commonly described as our Lord's brethren, 
 the children of the Virgin Mary? 72. What were the 
 names of their sisters? 73. What was the cause of 
 offence to the countrymen of Christ ; and did it afford 
 any valid argument against the truth of his religion? 
 74. Illustrate the expression ovk tan 7rpo0//rnc, it. r. X. ; and 
 adduce examples which prove the truth of the saying. 
 
 Vv. LIII — LVIII. 65. Before our Lord reached his own country, 
 he crossed the sea to Gadara (Mark iv. 35.), healed the daughter of 
 Jairus (v. 21.), and then, on a sabbath, preached in the synagogue of 
 
 n2 
 
138 CHAPTER XIII. 
 
 Nazareth (v. 21.). 66. See chap. iv. qu. 44. 67. See chap. iv. 
 qu. 66. 68. The relative ovrog, as here used, generally implies 
 contempt. 69. There is a very early tradition that Joseph was a 
 carpenter ; and such is the ordinary sense of the word re'/crwv, 
 wherever it is used without an epithet. See 2 Kings xxii. 6. Isai. 
 xli. 7. Zech. i. 20. 70. In Mark vi. 3. Christ himself is so called j 
 whence it may possibly be inferred, that, before he entered upon his 
 ministry, he worked at his father's calling, according to the pre- 
 vailing practice among the Jews, who were bound to teach their 
 children some trade. 71. See chap. xn. qu. 69. 72. The names 
 of our Lord's sisters, as they are called, were Mary and Salome. 
 73. It was Christ's humble birth and station that gave offence to the 
 Jews, and became a stumbling-block in the way of their reception of 
 his religion. So far, however, is this circumstance from being any 
 objection to the truth of Christianity, that the very fact of his con- 
 dition being incompatible with great acquirements! is a proof that he 
 must have been endued with wisdom from above!. 74. The words 
 ovk earl 7rpo<prjrr]Q k. t. A. are proverbial of the envy and contempt 
 which are frequently the lot of merit, among those who have the 
 best means of appreciating it. Thus Eur. Here. F. 186. ov yap 
 ecr9' o7rov 'BcrOXov ri dpdaag fidpTvp' dv Xdj3oig irdrpav, Senec. 
 de Benef. in. 3. Vile habetur quod do mi est. David in sacred 
 (1 Sam. xvi. 11. xvii. 28.), and Columbus in general history, are 
 striking examples of this maxim. 
 
 
 
 \ 
 
 CHAPTER XIV. 
 
 Vv. I — XIII. 1. Give some account of the life and 
 character of the Herod here mentioned. 2. What is 
 the origin and later application of the word rerpap^riQ ? 
 3. When was it that Herod heard of the fame of Jesus ; 
 and is it likely that the report of his miracles had not 
 previously reached him ? 4. In what sense is naialv 
 here used? 5. What inference may be drawn from 
 Herod's observation, with respect to the influence of his 
 conscience upon his religious belief? 6. May not the 
 
CHAPTER XIV. 139 
 
 words cwa/jietQ tvepyovai be so rendered as to support 
 this inference ? 7. How far is the account here <nven 
 of the Baptist's imprisonment and death confirmed by 
 Josephus ? 8. Who was Herodias ; and was there 
 any peculiar aggravation in her conduct ? 9. Was 
 Philip the son of Herod by the mother of Antipas ? 
 10. How is t\eiv here used? 11. Illustrate the ex- 
 pression ysveaiojv ayofitvuv, and supply the ellipsis. 12. 
 Is there any reason to suppose that Herod was celebrat- 
 ing the anniversary of his accession to the throne ? 
 13. Was there anv thing; unusual or indelicate in the 
 dancing of Salome before Herod? 14. What is the 
 proper government of apivKtivl 15. Illustrate the 
 present use of the verb b^oXoyiiv. 16. What was the 
 motive of Herodias in desiring the Baptist's head to be 
 brought to her ? 17. What may have been the cause 
 of Herod's grief; and might he not readily have with- 
 drawn so rash a promise ? 18. What is the import of 
 the verb ovvavaKiiadcu 1 . 19. Explain the construction 
 of 7r£fi\pag cnrttcttyakLae. 20. Was not the execution of 
 John a violation of the Mosaic law ? 21. What are the 
 significations of nival here and elsewhere ? 22. To 
 what desert place did Jesus depart in consequence of 
 Herod's conduct ? 23. How should nety be rendered ? 
 
 Vv. I— XIII. 1. Herod, tetrarch of Galilee (Mark vi. 14. viii. 15. 
 Luke iii. 1. ix. 7. xxiii. 11.), surnaraed Antipas, was the youngest son 
 of Herod the Great. On the strength of his father's third will, he 
 contested the succession with Archelaus, but in vain (Joseph. B. J. 
 i. 32. 7. ii. 2, 3.). Having divorced the daughter of Aretas, king of 
 Arabia, he married Herodias, the wife of his brother Philip ; and 
 thence arose the war with the father of his repudiated queen. His 
 defeat by Aretas was attributed to divine vengeance, incurred by the 
 murder of John the Baptist (Joseph. Ant. xvin. 5. 4.). He was 
 
140 CHAPTER XIV. 
 
 alike dissolute in morals, and careless of the welfare of his subjects. 
 Eventually he was deprived of his dominion by the Roman Emperor, 
 and banished to Lyons in Gaul. 2. Properly, reTpdpxVQ is the 
 governor of the fourth part of a kingdom ; but the title was after- 
 wards given to provincial governors, whatever the extent of their 
 territories. Herod's dominions were divided into three parts, of 
 which Galilee and Peraea fell to Antipas. 3. There have been 
 various conjectures as to the cause of Christ's fame coming so late to 
 the ears of Herod ; but they are altogether unsatisfactory. It is 
 preferable therefore to suppose that the report of our Lord's miracles 
 had reached him probably from the first ; but that he had paid 
 little attention to them, until their increasing notoriety made a more 
 forcible impression upon his guilty conscience. 4. Though iraig 
 frequently denotes a servant, the friends or courtiers of Herod are 
 here more probably meant by iraial. The lxx. translate the same 
 Hebrew word by 7raTc (1 Sam. xviii. 22.) and by QlXog (Esth. ii. 18.). 
 5. As Herod was a Sadducee, it should seem that the terrors of 
 conscience led him, for a moment at least, to express a conviction at 
 variance with the leading tenets of his sect. His declaration re- 
 specting the Baptist accords with the prevailing belief that Elias 
 or one of the prophets would re-appear before the advent of 
 Messiah ; and consequently admits the doctrine of a resurrection 
 (Matt. xxii. 23). 6. Throughout the New Testament, the verb 
 ivepyeiv is used either in an active or an absolute sense, with respect 
 to the agency of some being of extraordinary power. Compare 
 1 Cor. xii. 6. 11. Gal. ii. 8. iii. 5. Eph. i. 11. 20. ii. 2. Phil. ii. 13. 
 Hence dvvdpeig should perhaps be rendered spirits ; so that Herod's 
 conscience would seem to have renounced another leading principle 
 of the Sadducees, who denied the existence of angels or spirits (Acts 
 xxiii. 8.). That dvvd/j.eig will bear this sense, see Rom. viii. 38. 
 Eph. i. 21. (comp. vi. 12.) Euseb. Dem. Ev. iv. 9. 7. Josephus 
 (Ant. xviii. 6.) attributes the imprisonment of the Baptist to 
 Herod's fear of an insurrection, in consequence of his influence over ^ 
 the people. This was doubtless the ostensible reason, though the , 
 Evangelist gives the real one. Josephus speaks of John as a good 
 man ; and mentions a prevailing notion among the Jews that his 
 murder was avenged, as already stated, by the victory of Aretas. 
 8. Herodias was a granddaughter of Herod the Great. She was 
 married to Herod Philip, by whom she had a daughter, named 
 Salome; the same, perhaps, whose dancing pleased Antipas. By 
 her marriage with Antipas, she was guilty of the double crime of 
 adultery and incest; since her former husband was not only alive,. 
 
CHAPTER XIV. 141 
 
 but the ties of relationship forbade the new contract into which she 
 had entered (Lev. xviii. 1G.). 0. Herod Philij), the husband of 
 Herodias, was not Philip the Tctrarch, but a son of Herod the 
 Great, by his third wife, Mariamne ; and therefore not by the same 
 mother as Antipas, who was the son of his fifth wife, Cleopatra of 
 Jerusalem. See the table at p. 24. 10. With exeiv supply yv~ 
 vcukci. So in Horn. IT. Here. 8. e^ei "Hj3)]v. Compare Xen. Cyr. 
 l. 5. 10. Hell. vn. 4. 23. Ages. 21. Thus also the Latin habere, in 
 Suet. Aug. C3. Agrippa alteram Marcellarum habebat. 11. The 
 phrase yevea. dyeiv is strictly classical. Plut. Sympos. viii. 1. 
 tt\v SioKpctTovg dyayovrcg yeveOXiov. Arrian. Exped. I. 10. 4. 
 fiv(TT7]p'nov Taiv fxeyaXiov dyo/.ievu)V. So Plautus, ferias agere, with 
 yeveciojv supply tjfiepuiv. 12. Some would here understand a 
 feast to celebrate Herod's accession to the throne ; in conformity 
 with the custom observed by kings in antient times. See 1 Kings 
 i. 8, 9. Hos. vii. 5. Herod. I. 133. Plin. Ep. x. Gl. Joseph. Ant. 
 xvi. 11. G. It was however equally common to keep birth-days 
 (Gen. xl. 20. 2 Mace. vi. 7. Joseph. Ant. xn. 4. 7. Mart. Epig. 
 x. 82.) ; so that it is unnecessary to depart from the ordinary accep- 
 tation of the word yeveaia. 13. Though dancing was certainly in 
 use among the Jews, it has been inferred from the example of 
 Vashti, that it was indecorus in a princess. An excuse has been 
 alleged in favour of Salome, who was probably only a child. It 
 seems, however, that a dance of an indecent character had lately 
 been introduced into Judoea ; and the court of Herod would have 
 been the fitting scene of such an exhibition. See Juv. Sat. vi. 63. 
 14. In the Attic writers, dpeaKsiv is followed by an accusative. \y 
 The construction with a dative is Hellenistic. 15. In this place, 
 6p.o\oyeiv signifies to promise. -So Polyb. v. 96. 5. wjuoXoyj/crer ti)v 
 dicpav ay'roTc Trapalujaeiv, tcai irepi tovtojv bpnovQ eTroujaaTO 
 Kai (Tvv6i]Kac. 1G. Herodias would doubtless be gratified 
 
 with the sight of the head of her hated reprover; and Jerome! 
 records a tradition that, like another Fulvia, she pierced the tongue 
 with a bodkin. It was however customary to have the heads of 
 persons, ordered for execution, produced, in order to ascertain that 
 the sentence had been duly put into force. Acts of disgusting 
 atrocity, indeed, were frequently performed on these occasions ; of 
 which there are instances in Liv. xxxix. 43. Diog. L. ix. 58. Val. I 
 Max. ix. 2. Eur. Elect. 856. Cic. Senect. 13. Senec. Octav. 437. 
 Sil. Ital. xi. 51. 17. Herod's grief may have been caused by_the 
 respect which, perhaps involuntarily, he felt for the Baptist (Mark 
 vi. 20.); by his dread of the popular resentment; and from the 
 
142 CHAPTER XIV. 
 
 reproaches of his conscience. There seems to have been a delicacy 
 among the eastern princes in refusing a request made at an enter- 
 tainment (Herod, ix. 110.) ; but as to the oath, the guilt was in the 
 making of it ; and the obligation was void as soon as it had been 
 proposed. [See Paley's Moral Philosophy.'] 18. The verb avv- 
 avaKeioQai is used in the same sense as dvaK\ive<sQai, with reference 
 to the ancient custom of reclining at meals. See chap. vm. qu. 23. 
 
 19. See chap. n. qu. 48. Mark (vi. 27.) adds cnreKovXdTUjpa. 
 
 20. The execution of the Baptist was contrary to the law of Moses, 
 which ordered that capital punishments should be inflicted pub- 
 licly. 21. In Horn. II. Z. 168. irlvaZ is a tablet ; in Od. A. 141. 
 it is a basket ; and sometimes it signifies a plate or platter, as in 
 this narrative. The old grammarians explain it by to dyyelov, 
 iv $ etrQiofxev. 22. The desert place to which Christ retired, 
 is called by St. Luke (ix. 10.), tottov epnfiov iroXeioc, KaXovfievne, 
 BrjOaaiSa. 23. Render 7re£?J, by land ; as opposed to iv TrXoi'y. 
 Diod. Sic. p. 711. D. 7re£y *<** Kara SdXaaaav. Cic. Epist. 
 in. 8. classe et pedlbus venire. Compare Herod, v. 98. Xen. Cyr. 
 vm. 6.1)7' 
 
 Vv. XIV— XXIII. 24. ihWuv. Whence did Christ 
 now depart? 25. What is the import of the verbs 
 aiikayyxn&iv and OTrkayyvifcoQai ? 26. Explain the terms 
 6-^ia.Q yevo/xivnQ, and ij Spa iftn TraprfKQsv^ so as to reconcile 
 the time indicated, with the statement that it was only 
 evening (v. 23.) when the multitude dispersed. 27. In 
 what order did the multitudes recline upon the grass ? 
 28. Are the circumstances of this miracle related more 
 fully by any other Evangelist ? 29. To whom does 
 Ev\6yy]ae refer as an object, and what is the corresponding 
 verb employed by St. John ? 30. What practice does 
 our Lord's example sanction, and was it in use among 
 the Jews? 31. Shew that the word Kkaaag is here 
 appropriately employed. 32. What is the derivation 
 and meaning of the verb yopTafeodai ? 33. What was 
 the Kotyivoe, and for what purpose was it designed ? 
 34. Has any reason been suggested wdiy the fragments 
 
CHAPTER XIV. 143 
 
 were collected in twelve baskets. 35. What was our 
 Lord's motive for crossing into Galilee, and sending his 
 disciples before him ? 36. Have you any observations 
 to offer on our Lord's retirement apart, for the purpose 
 of private prayer ? 
 
 Vv. XIV— XXIII. 24. e£eX0«v. Scil. c'k tov ttXoiov. 25. 
 See chap. ix. qq. 49, 50. 20. The Jews reckoned two evenings ; 
 of which the first commenced at the ninth hour, and the second at 
 sunset. Hence the expression etyi'ac yevofievijg, repeated a few 
 verses onward, refers, in the two places, to the first and second 
 evenings respectively; and the phrase ij uipa rjdn 7rapij\6ev, is 
 equivalent with rj 7]/.iepa rjpZaro icXiveiv in Luke ix. 12. So Lysias 
 dc Evandr. 7ra'Xat i)Ct] 6 xP 0V0 Q icapekriXvQe. Compare Mark v. 
 36. John vi. 17. 27. According to Mark and Luke, the multitude 
 reclined in companies, by hundreds and fifties. 28. A fuller 
 account of the miracle is given in Mark vi. 32. sqq. Luke ix. 10. sqq. 
 John vi. 1. sqq. Being one of the most remarkable, as well asone of 
 the best attested and impressive of our Lord's miracles, it is not only 
 recorded by all the four Evangelists; but the only one so distin- 
 guished. 29. After evXoynae some would supply rovg aprovg; but 
 the true accusative is tov Qeov. John (vi. 11.) has evxapiffTijoag. 
 Compare also Matt. xv. 36. 30. In offering a blessing to God for 
 the food, our Lord has left us an example to do the same : and the 
 practice among the Jews was universal. The form which they used 
 may be found in the Talmud. 31. As the loaves, or rather cakes, 
 of the Jews were thin and brittle, the word icXaoag properly ex- 
 presses the act of Christ, which was that of breaking, not cutting. 
 32. See chap. v. qu. 13. 33. The cophinus was a basket which 
 seems to have been commonly used by the Jews in their journeys, 
 for the purpose of carrying provisions and other necessaries. Places 
 of entertainment were few and scattered; and they could expect 
 little hospitality either from Gentiles or Samaritans, even had they 
 not deemed it an abomination to partake of it. Juvenal alludes to 
 these cophini in Sat. III. 14. vi. 542. 34. It has been suggested 
 that each of the apostles had one of these baskets ; and that all of 
 them were filled. 35. According to St. John (vi. 15.), our Lord 
 passed over into Galilee, because he feared that a tumult might arise 
 from the disposition which the people had manifested to make him a 
 king; and it is probable that he sent his disciples before him, in 
 order that he might more easily escape observation. 36. It is 
 
144 CHAPTER XIV. 
 
 observable that our Lord retired apart to pray, after a day of active 
 exertion in tbe work of his ministry, and at a moment when the high- 
 est human honours would readily have been conferred upon him. 
 Hence it follows, that the duties of life are both innocent and praise- 
 worthy, so that they are duly sanctified by the exercises of religion ; 
 and that prayer is more needful at those times when the temptations 
 of worldly ambition are likely to make us forget the interests of 
 eternity. 
 
 Vv. XXIV— XXXVII. 37. Illustrate the meaning 
 of the verb fia<Tai>i£eiv in this place. 38. How did the 
 Jews divide the night, before and after their subjection 
 to the Romans ? 39. Does any passage of Scripture 
 prove the divinity of Christ from the fact of his walking 
 upon the sea ? 40. What was the belief of the Jews, 
 and the ancients generally, respecting spirits? 41. Is 
 the conduct of Peter on this occasion in accordance with 
 his general character ? 42. Translate, distinctively, the 
 two expressions, fiXiirwv tov avefxov itr^vpov, and (3X. tov 
 lax* civsjjioy. 43. Give the full force of the verb mra- 
 irovrifcadai. 44. What are the significations of the 
 verb hcrrdfctv here and elsewhere? 45. Is there any 
 thing observable respecting the expression eKowaaev 6 
 avejxog? 46. Is there any^ and, if any, what difference 
 in the titles, Qeov vlog and 6 vlog tov Qeov ? 47. Whence 
 was the appellation derived; and what does it here 
 imply? 48. Where was the land of Gennesareth, and 
 to what part of it was Christ now going? 49. Are 
 there any, and what ellipses, in the latter part of the 
 chapter? 50. What was the Kpaanelov Ifxarlov, and 
 why did the sick wish particularly to touch it ? 
 
 Vv. XXIV— XXXVI. 37. The verb fiavaviZetv, is similarly 
 applied to the wind, beating against a vessel during a storm, in 
 R)lyb. I. 48. 2. wore Kal rag arodg diaaaXeveiv, teal rovg irpoicei- 
 
CHAPTER XIV. 145 
 
 fievovg nvpyovg ($aoaviZ,eiv. 38. In more ancient times, the Jews 
 divided the night into three portions of four hours each (Exod. xiv. / 
 24. Judg. vii. 19. Lam. ii. 19.) : but after the invasion of Pompey, 
 the Roman division seems to have been introduced ; and it prevailed 
 in the time of our Saviour. The four watches were respectively 
 denominated 6\pi, jiecfovvKTiov, d\eKTpo<pwv'ia, irpiot. Josephus also 
 mentions the jourth watch in Ant. v. 6. 5. It lasted from three till 
 six o'clock in the morning. 39. To tread upon the waves of the 
 sea, is mentioned as the prerogative of God alone in Job ix. 8. 40. 
 A notion prevailed among the Jews, that spirits sometimes appeared 
 in the forms of men, and that they walked by night rather than by 
 day. See Psal. Ixxviii. 50. xci. 6. Wisd. xvii. 3, 4. Ecclus. xxxix. 
 28. That the antients generally entertained a somewhat similar 
 belief, see Eurip. Hec. 54. ^Elian. V. H. xn. 64. Plin. Epist. VII. 
 27. 1. 41. The conduct of Peter upon this occasion was character- 
 istic of his rash and ardent disposition. Though sincerely attached 
 to his master, he had less faith than justified the eagerness with 
 which he sought to prove it. It was a similar impulse which led 
 him to assert that he would die with Christ rather than deny him ; 
 and a similar inconstancy which produced the result of which he 
 really fancied that he could never be guilty. 42. Correctly trans- 
 lated, jSXeVwi' top avefiov icrxvpovis, seeing that the ivind was strong ; 
 whereas (5\. tov lax- avefiov would be, observing the strong wind. 
 [See Middleton.] 43. The full meaning of KaTairovTi^eaOai is 
 to he submerged beneath the waves. Compare Matt, xviii. 6. 44. 
 Here diordZeiv is to doubt or hesitate ; and it is properly applied to 
 a person not knowing which of two ways to choose, or to the tre- i 
 mulous motion of a balance, when it is difficult to determine which 
 scale will preponderate. 45. Longinus (Subl. c. 43.) censures the 
 expression eKoiraoev 6 dvepog as daejxvov Kai icnariKov. It occurs, 
 however, in Herod, vn. 191. 46. See chap. IV. qu. 16. 47. The 
 title, vlog Qeov, was applied by the Jews to their Messiah from Psal. 
 ii. 7. As companions of the disciples, the mariners, even though 
 Pagans, would employ the term in the sense which they attached to 
 it; and that nothing short of Divinity was implied in it, is clear 
 from Matt. xvi. 16. xxvi. 63. and elsewhere. Here too the use of 
 the adverb d\i]6ujg put the matter beyond doubt. 48. According 
 to Josephus (B. J. in. 98.) the land of Gennesareth extended thirty 
 stadia along the shore of the lake ; and it was twenty stadia in breadth. 
 It is called Chinnereth in Numb, xxxiv. 11. The district included 
 Capernaum, whither Jesus was now going. 49. See chaps. II. qu. 
 48. in. qu. 26. iv. qu. 71. 50. See chap. ix. qu. 31. 
 
 O 
 
146 CHAPTER XV. 
 
 CHAPTER XV. 
 
 Vv. I — IX. 1. Explain and illustrate the expression 
 ol d-rrd 'lepoffoXvfxwv ypafjifxareig, and mark the difference 
 produced by the insertion or omission of the article. 
 
 2. Exemplify the sense in which 7rapa<Wie is here used. 
 
 3. What, and wherein collected, were the Traditions of 
 the Elders ? 4. Does Josephus mention them ? 5. In 
 what estimation were they held by the people ? 6. Did 
 they contain any express injunction with respect to eating 
 with unwashen hands ; and upon what may the tradition 
 have been grounded? 7. Was the prohibition univer- 
 sally observed ? 8. What is the import of the phrase 
 uprov iadUiv ? 9. Point out and confirm the full 
 meaning of the words tl^v and KixKoXoyeiv, and give 
 references to the passages upon which our Lord builds 
 his assertion. 10. What is the force of the expression 
 Oavaro) reXevravl 11. What is the Hebrew word 
 which is here rendered by Zibpov, and what notion had 
 the Scribes attached to it? 12. Illustrate the phrase 
 ek tivoq (b^eXeladai ti, and explain the manner in which 
 the sense is to be completed. 13. Mark the difference 
 between evToXr) and 'ivraX^a in the New Testament ; and 
 the sense in which the latter always occurs. 14. Is 
 there any remarkable various reading in the prophecy 
 here cited; and how may it be accounted for? 15. 
 How is the prediction applied by the Evangelist ? 
 
 Vv. I — IX. 1. ol dxo 'lep. ypap,. Mark (vii. 1.) adds e\96vreQ. 
 The expression, however, of itself sufficiently indicates the country 
 or abode of the persons in question ; as in Judg. xii. 8. 'Afiaioadv 
 and BrjQXeep,. Matt. ii. 1. fidyoi diro dvaroXuiv. Compare Matt. 
 
CHAPTER XV. 147 
 
 xxi. 11. xxvii. 57. Luke xxiii. 51. John i. 45. xi. 1. Acts vi. 9. xvii. 
 13. Heb. viii. 24. So Pind. 01. X. 84. diro Mavriveag 'Ea/xog. 
 Polyb. V. 86. 10. irpog tovq diro rrjg 'AXe^avSpiag ficMJiXe'ig. 
 Liv. i. 50. Tarnus ab Aricia. Virg. Georg. in. 1. Pastor ab 
 Amphryso. Probably the article should be cancelled, as it is 
 omitted in some mss. In that case, some Scribes and Pharisees 
 only; otherwise the great body of them, are intended. 2. Hesy- 
 chius explains the word Trapdlovig, as here employed, by qypafyog 
 SiSa fTKaXia. Such were the toy para of the Greek Philosophers; 
 and thus we have in iElian.H. An. n. 10. ud9t]ua 7rai?i e/c irarpog 
 7rapado9ev. 3. See Introd. qq. 75 — 79. 4. Of these Traditions 
 Josephus thus speaks (Ant. xin. 10. 6.): — vopiua iroWd riva 
 7rapeEo<rav ry drjptij ol 4>apicrn7oi e'/c 7rarepojv diadoxijg, direp 
 oy'»c dvayeypaiTTai ev rdig MwiiWwc. vouoig. 5. By the people 
 these traditions were regarded with an almost superstitious reve- 
 rence : being taught by their doctors that — the words of the Scribes 
 were more lovely than the words of the Law, and more weighty than 
 those of the prophets. 6. Among maxims relating to the washing 
 of hands, there was one which asserted that he, who ate bread with 
 unwashed hands, was as bad as if he lay with a harlot : and Rabbi 
 '■. Akiba, being in prison, and not having water sufficient both to drink 
 and to wash his hands, did the latter ; preferring, as he said, to die 
 of thirst rather than violate the tradition of the Elders. It is 
 probable that these extravagancies arose out of those injunctions to 
 personal cleanliness, which Moses insisted upon as significant of 
 mental purity. 7. There were some things however, as fruit for 
 instance, which the Jews did not scruple to eat with unwashen 
 hands. 8. The phrase dprov eaQleiv means indeed generally, 
 to take a meal. Seel Sam. xx.~34. Mark iii. 20. John xiii. 18. 9. In 
 the verb npav are included the ideas of assistance and support ; and 
 the Jewish canons bound a son to supply his father with meat, drink, 
 and clothing, and to care for his infirmities. Hence Theophylact 
 explains riuav by evepyereiv. Thus also KcacoXoyelv implies neglect 
 as well as reproach. For the full import of the precept, see Exod. 
 xx. 12. xxi. 16. Deut. xv. 4. xxi. 18. xxvii. 16. Prov. xx. 20. Ezek. 
 xxii. 7. Ecclus. iii. 8. 10. See chap. xiii. qu. 22. 11. For Siopov, 
 Mark (vii. 11.) has the Hebrew word Corban ; and the notion 
 attached by the Scribes to the expression dupov eorw, or Let it be 
 Corban, was this : — If a man, to avoid supporting his parents or any 
 other duty, devoted the means of doing it to God; and that not 
 really, but merely by an unmeaning vow ; it was deemed a violation 
 of God's law to apply the property so dedicated to the use against 
 
148 CHAPTER XV. 
 
 which the vow was made. 12. The phrase eK tivoq wfyekeioQai n 
 is found in the best writers. Thus iEsch. Prom. 229. roiad' e'£ 
 efiov 'O nov Qe&v Tvpavvog lotpeXrjfxevog. Compare Thucyd. vm. 
 96. Arrian. Epict. u. 21. From similar forms in the Jewish 
 writings, the sense may be thus completed, Be the thing Co?'ban, 
 wherein thou might est be benefitted by me ! 13. In the New 
 Testament, evroKai are God's commandments ; ivrdXfiaTa, those 
 of men ; and the latter word occurs only in a bad sense. Compare 
 Mark vii. 7. Col. ii. 22. 14. Many mss., versions, and Fathers, 
 omit the words e'yy<£ei \ioi and rip ordjuon avriov icai, which, 
 as they are also omitted by St. Mark, may possibly have been added, 
 without authority, from the text of Isai. xxix. 13. 15. It does 
 (0 not appear that Isaiah actually prophesied thus respecting the Jews 
 in the time of Christ ; but that the Evangelist compares them with 
 those hypocrites whom the prophet described. 
 
 Vv. X — XX. 16. Why was the distinction between 
 clean and unclean meats originally ordained ; and is our 
 Lord's declaration to be understood as a removal of the 
 distinction ? 17. Give the derivation, with the primary 
 and applied meanings, of the verb koivovv. 18. Is the 
 (f_ article before av8pio7rov indispensjble ? 19. Explain 
 and illustrate the sense in which tyvreia is here used; 
 point out the nature of the expression odnyol rvtyXoi ; 
 quote a similar proverb from Horace ; and shew the 
 purport of our Lord's admonition. 20. How is 7rctpa- 
 (3o\ri here used ? 21. What meaning do you give to 
 dkfjiriv, and how do you obtain it ? 22. Is dtyedpwv a 
 word of common occurrence; and what is its signifi- 
 cation ? 
 
 Vv. X — XX. 16. The distinction between things clean and un- 
 clean was originally designed to prevent all intercourse between the 
 Israelites and their idolatrous neighbours, and, generally, to mark 
 the danger of familiar communication with the wicked. Our Lord 
 did not mean at once to overthrow the distinction ; but to explain it 
 as a matter of merely formal, and consequently temporary, observ- 
 ance. 17. From koivoq, the verb koivovv signifies to make common ; 
 
CHAPTER XV. 149 
 
 and thence, to pollute or defile. Hesych. koivoq' aKcWaprog, /3£eXvic- 
 rog. Compare Acts x. 14. xi. 8. xxi. 28. Heb. ix. 13. It is used in 
 the same sense by Philo. 18. The article is here necessary before 
 avQpuTrov, npon the same principle that, in a case of regimen, to 
 crofia dvOpwTTov would not be admissible. 19. Properly tpvreia 
 is the act of planting ; but here, the plant itself ; nor is it unusual 
 to compare the mind to a field, and the instruction, which it re- 
 ceives, to seeds or plants. See Plutarch de Educat. sub init. 
 Hence rv(p\oi odnyoi are instructors whose mental blindness renders 
 their teaching vain or mischievous. The expression is proverbial. Thus 
 Hor. Epist. i. 17. 4. Ut si ccecus iter monstrare velit. Our Lord's 
 admonition, therefore, was to this effect : — Heed not the Pharisees : 
 their doctrines are corrupt ; and their teaching will ruin both them- 
 selves and others. 20. The word 7rapa(3o\i} here denotes a maxim; 
 and refers to the declaration in v. 10. See chap. xiii. qu. 5. 
 
 21. Render aK/jiijv, yet. With the ellipsis supplied, it would be 
 kot' ok^iijv xpovov. Hesych. dicfxtjv ert. Compare Xen. Anab. 
 iv. 3. 20. Polyb. I. 13. 12. v. 18. 5. Joseph. Ant. xvu. 11. 5. 
 
 22. By aQedpuiv is clearly meant a sewer or cess-pool. The word is V 
 found in no other writers. 
 
 Vv. XXI— XXVIII. 23. From whence did Jesus 
 now depart ; and what may have been his motive in 
 going towards Tyre and Sidon ? 24. What was the 
 situation and character of these cities ? 25. Give the 
 designations applied to this woman of Canaan by St. 
 Mark, and shew their propriety. 26. Being a heathen, 
 how is it that she addressed our Lord as the Son of 
 David? 27. Account for our Lord's apparent harsh- 
 ness on this occasion ; and point out the important 
 objects which the miracle was calculated to ^answer. 
 28. How does St. Paul designate Christ, with reference 
 to his personal ministry ? 29. Do you understand the 
 Apostle's words, airoWvaov avr))v, as a request to send 
 away the woman without relief? 30. Shew the origin 
 of the expression 7rpo/3ara aVoAwXoYa, and account for the 
 omission of the article before oIkov 'Io-oa^X. 31. Is it 
 
 o2 
 
150 CHAPTER XV. 
 
 to be supposed that our Lord applied the word Kwdpta 
 to the Gentiles, as a term of reproach ? 32. Illustrate 
 the words to. mivdpia io-dlei k. r. X. 33. In what 
 manner was the faith of this woman particularly evinced ? 
 
 Vv. XXI — XXVIII. 23. Jesus was now leaving the country of 
 Gennesareth (Matt. xiv. 34.). He went into the neighbourhood of 
 Tyre and Sidon with a view to conceal himself (Mark vii. 21.), 
 probably from Herod. 24. Tyre and Sidon were cities of Phoe- 
 nicia, or rather of Syro-Phcenicia, on the sea-coast of the Mediter- 
 ranean. The inhabitants were descended from the antient Canajan- 
 ites ; and the Israelites of the tribe of Asher, to whom the country 
 was assigned, were never able to drive them out. Of their character, 
 see chap. xi. qu. 34. 25. St. Mark (vii. 26.) calls the woman 'E\X?j- 
 vig, ^vpofyoiviGGa t<£ yevei. The former term is probably a general 
 appellation for a Gentile ; as mankind at large are divided into Jews 
 and Greeks in Rom. i. 16. ii. 9. As to the latter, it has been already 
 explained to be equivalent^with the epithet Xavavaia, employed by 
 St. Matthew. 26. Though the woman was a heathen, she might 
 have been informed that Christ was called the Son of David as the 
 expected Messiah of the Jews; and, without being a proselyte, as 
 some have supposed, she might apply the title to him from a feeling 
 of respect. 27. Our Lord's apparent harshness to this woman, so 
 contrary to his usual meek and benevolent demeanour, was partly de- 
 signed to elicit the proof of her extraordinary faith for the edification 
 of the bystanders, and partly to attract especial attention to a miracle 
 of more than common importance. Though the lost sheep of the 
 house of Israel were the first object of his mission, he was now about 
 to give a pledge that the Gentiles were not without the pale of his 
 mercy, and would eventually be included in the effects of his atone- 
 ment. 28. From the fact that the personal ministry of Christ was 
 confined to the Jews, St. Paul (Rom. xv. 8.) calls him the minister 
 of the circumcisioji. 29. From our Saviour's reply to his Apostles, 
 which is in the nature of an excuse for his backwardness in granting 
 her request, it is clear that they did not propose her dismissal with- 
 out relief. 30. Of the expression 7rp6fiaTa diroXuikoTa, see chap. 
 IX. qu. 52. According to correct Greek usage, the article would 
 have been prefixed to o'Ikov, as in Heb. viii. 8. But the Hebrew 
 idiom would reject the article; or, it may be that oIkoq 'I<rpai]\ 
 may be regarded as a single proper name. 31. As the Jews called 
 the heathen dogs, our Lord probably adopted the term to mark by 
 
CHAPTER XV. 151 
 
 his manner the impropriety of its application. At all events he 
 would never have used it as a term of reproach. 32. The words 
 ra Kvvdput ecrQiei k. t. X. are in a manner proverbial ; and expres- 
 sive of that kindness with which dogs are accustomed to be treated. 
 Euripides ap. Athen. in. 97. vofioq di \ei\pav' e/c/3a'XXeiv Kvcri. 
 Philostr. V. Apoll. I. 19. rote Kvai toIq criTovfidvoig rd iKir'nrTovra 
 Trjg caiTog. 33. The faith and confidence of the woman were 
 evinced by her deep humility and persevering entreaty, without any 
 encouragement to hope, and after so many rejections of her suit. 
 
 Vv. XXIX— XXXIX. 34. What is the meaning of 
 the adjective kvXXoqI 35. What is implied in the 
 omission of the article before this, and the other adjectives 
 with which it is joined ? 36. Do you suppose that the 
 multitude had been entirely without food ? 37. 
 Explain the word o-rrvpie., as distinguished from Kotyivoe. 
 38. Where was Magdala; and how do you reconcile the 
 statement of St. Matthew, respecting the place to 
 which Christ now went, with that of St. Mark ? 
 
 Vv. XXIX— XXXIX. 34. The adjective kvWoq signifies one ic?io 
 has lost a limb ; and thus it is opposed to vyujg. Compare Matt. 
 xviii. 8. Arist. Eq. 1091. 35. From the omission of the article, it 
 appears that only some individuals of each class are intended. 36. 
 It is not necessary to suppose that the multitude had been altogether 
 without food ; but that they had had but a scanty supply, which at 
 length entirely failed. 37. The <nrvplg seems to have been a basket 
 used for carrying provisions, though different from the cophinns. 
 Arrian. Diss. iv. 10. airvp'iai Senrveiv. Compare Herod, v. 16. 
 Probably it was the same as the Roman sportzda. 38. Magdala 
 was a small town on the eastern side of the sea of Galilee. It was 
 doubtless contiguous to DalmanutJia, into the neighbourhood of 
 which, according to Mark (viii. 10.), Christ now went. The Evange- 
 lists do not say that he visited either town, but only the parts adja- 
 cent. 
 
152 CHAPTER XVI. 
 
 CHAPTER XVI. 
 
 Vv. I — IV. 1. What is implied in the word ireipd- 
 £ovtiq ? 2. What was the arif.ie~iov U tou ovpavov which 
 our Lord was expected to furnish? 3. What is the 
 derivation and meaning of the word evlia ; and how is 
 the ellipsis to be supplied? 4. In what sense is 
 ovpavoQ here used ; and are the same indications of fair 
 and foul weather recognised by profane writers ? 5. 
 Explain and illustrate the import of the verb errvyvd'Cttv. 
 6. What is the meaning of the word vttokplt^q ; and how 
 does Euthymius explain it in this place? 7. Is Tvpoaunrov 
 tou ovpavov a usual expression ? 8. What is the Scrip- 
 tural sense of ol Kaipol ; and what is to be understood in 
 this place? 9. What was the sign of Jonah; and 
 when and how was it furnished ? 
 
 Vv. I — IV. 1. The word 7reipdZ,ovTeg implies a wish to 
 make trial of Christ's power, in the hope that he might fail in the 
 attempt to furnish the required sign, and lay himself open to a charge 
 of imposture. 2. See chap. xii. qu. 56. 3. The noun evdia is 
 derived from the adverb ev and Aig Jupiter, who ruled the air or 
 sky ; and thence the grammarians explain it by ij evaep'ia, or i] dvev 
 dvepoiv jjf-iepa. To complete the sense, avpiov earai must be 
 supplied. 4. Here ovpavog denotes the cloudy regions; as in Xen. 
 Anab. iv. 22. iidwp tto\v i]v eK ovpavov. We meet with the same 
 meteorological indications in Plin. N. H. xvm. 35. Si circa occi- 
 dentem rubescunt nubes, serenitateni futura diei spondent : — quod 
 si in exortu Jiet, ita ut rubescant nubes, maxima ostenditur tem- 
 pestas. Compare also Arat. Phsenom. 837, 858. Arist. Meteor. 1. 11. 
 Virg. Georg. i. 441, 453. 5. Properly o-rvyvd'Ceiv indicates sadness 
 of countenance induced bu grief; and thence, as applied to the 
 atmosphere, it signifies to ]x>ur. Thus arvy v6rr\g is used in Polyb. 
 iv. 21. 1. In like manner we find cozli tristitia and triste coelum in 
 Plin. N. H. ii. 6. Tibul. El. I. 2. 49. 6. Of the word vyroicpiTije., 
 see chap. vi. qu. 5. Euthymius says that it is here applied to the 
 
CHAPTER XVI. 153 
 
 I Pharisees, oil p.6vov tog a\\a fiev Xeyovrag dXXa ce (ppovovvrag, 
 dXXd teal oig Sokovvtciq piv aocpovg, ovrag t>e daofpovg. 7. The 
 expression Trpocru-jrov ovpavov is not uncommon. Thus also we 
 ha\e fades cceli in Plin. N. H. vi. 21. 8. In Scripture phraseology 
 oi icaipoi are set times appointed by God. See Dan. vii. 22. viii. 19. 
 Ephes. i. 10. 1 Thess. v. 1. Here the times of the Messiah are 
 clearly meant. 9. See chap. xn. qu. 58. 
 
 Vv. V — XII. 10. f/'c ro nipav. Whither did they 
 now go? 11. Did the disciples take no bread with 
 them ? 12. What is the sense in which '(vpn is com- 
 monly used metaphorically in the New Testament ; and 
 how is it here applied? 13. What may have caused 
 the misconception of the disciples as to the object of our 
 Lord's admonition ? 14. In what respects are erroneous 
 doctrines like leaven! 15. Point out the exactness 
 with which the two miracles of feeding the 5000 and 
 4000 respectively, are distinguished. 
 
 Vv. V — XII. 10. The conversation with the Scribes and Pharisees 
 had taken place on the eastern side of the sea of Galilee ; so that 
 he now crossed again to the west. 11. Since it appears from St. 
 Mark (viii. 14.) that the disciples had one loaf with them, it is 
 merely to be understood that they had not brought a sufficient 
 supply. 12. By leaven, in a metaphorical sense, the Jews generally 
 understood evil affections; and such also is the signification which 
 it generally bears in Scripture. Compare Luke xii. 1. 1 Cor. v. 8. 
 Here however Zvfx?) is distinctly explained by didaxij, in v. 12. It is 
 so used also in Gal. v. 9. ; and from its quality of rapid diffusion 
 through an entire mass, it is applied in a parable (Matt. xiii. 33.) to 
 illustrate the progress of the Gospel. 13. It was probably from 
 their mistaking the sense in which Christ used the term that the 
 disciples construed his admonition into a reproof of their negligence, 
 which might induce the necessity of purchasing food from heathens 
 or Samaritans. 14. With respect to the similarity between errone- 
 ous doctrines and leaven, it consists in their apparent insignificance, 
 their secret but effectual diffusion, their difficulty of detection, and 
 their eventual control over all the faculties of the mind, 15. In 
 order to lay the greater stress upon the double miracle, our Lord not 
 
154 CHAPTER XVI. 
 
 only recapitulates the principal circumstances in each, but even 
 distinguishes between the different kinds of baskets, Kotyivoq and 
 (nrvpig, in which the fragments remaining to the 5000 and 4000 res- 
 pectively, were collected. 
 
 Vv. XIII — XX. 16. Mark the situation, and give a 
 brief account of, Ccesarea Pkilippi. 17. How should 
 £\0u)i> be here rendered, and why ? 18. What methods 
 have been proposed for rendering the question of our 
 Lord to his disciples ; and which is to be preferred ? 
 19. Is it probable that the text is incorrect ? 20. Upon 
 what notions did the reply of the disciples rest ; and 
 which of the Jewish sects held an opinion most i n con_ 
 formity with such notions ? 21. Was the confession of 
 Peter made only in his own name, or in that of the Apos- 
 tles generally ; what is its full purport ; and why is 
 tov favTOQ added ? 22. What is the import of the 
 appellation B«o 'Iwvd ; and why does our Lord address 
 Simon so emphatically ? 23. Explain and illustrate 
 the expression crapt, kcu alfxa. 24. What seems to have 
 been the nature of the revelation which was made to 
 Simon, as intimated by Christ? 25. What is the 
 import of the name XVkrpoc, ; and for what purpose was it 
 conferred upon Simon ? 26. Do the words Trirpoq and 
 7rirpa differ in signification ; and what was the founda- 
 tion upon which Christ built his Church ? 27. Did 
 Christ upon this occasion give to Peter any kind of 
 supremacy above the rest of the Apostles ? 28. What 
 is the meaning of the expression 7rv\cu QZov ; and what is 
 the import of our Lord's declaration ? 29. Explain 
 what is meant by the keys of the kingdom of heaven ; and 
 how they were to be employed by St. Peter ? 30. Is 
 the power of the keys connected with the power of bind- 
 
CHAPTER XVI. 155 
 
 ing and loosing ; what is implied in the latter ; and was 
 it confined to Peter alone? 31. How long, and for 
 what purpose, were the disciples restrained from declar- 
 ing that their master was the Christ ? 
 
 Vv. XIII— XX. 16. CcBsarea Philippi, situated in the northern 
 extremity of Judaea, on the borders of the tribes of Dan and Naph- 
 tali, was antiently called Lesheim or Laish (Josh. xix. 47. Judg. 
 xviii. 27.), afterwards Pancas (Plin. iv. II. V. 15.), and eventually 
 named in honour of Tiberius Ca>sar, after it had been enlarged and 
 embellished by Philip the Tetrarch. Thus also it was distinguished 
 from another Ccesarea, on the coast of the Mediterranean, mentioned 
 in Acts x. 1. 17. As St. Mark (viii. 27.) says that Christ held this I 
 conversation with his disciples on the way to Ccesarea, eXOwv should 
 be rendered as he was going. 18. Some render our Lord's question 
 by a double interrogative, Whom do men say that I am ? The son 
 of man ? Others, Whom do men say that I, the son of man, am ? 
 The latter method is clearly preferable, inasmuch as the Son of Man 
 is a title which is applied to Christ exclusively by himself. 19. It j 
 seems probable, however, that the pronoun ue is an interpolation 
 from Mark viii. 27. Luke ix. 18. Both these Evangelists omit tov 
 vlov tov dvOpwrrov. 20. The reply of the disciples was in accord- 
 ance with the prevailing opinion that one of the antient prophets 
 would rise from the dead about the time of the Messiah's appear- 
 ance ; and Elias or Jeremiah were the individuals more generally 
 expected. The notion was probably confirmed by Jerem. i. 5. 10. 
 See also chap. xi. qu. 23. chap. xiv. qu. 5. Their belief in the 
 doctrine of the Metempsychosis -would render the Pharisees more 
 especially favourable to such an opinion. 21. Though Peter, with 
 his characteristic forwardness, was the speaker upon this occasion, it 
 is manifest that he made a confession of faith, in which all the 
 Apostles concurred. Hence Chrysostom calls him the mouth of the 
 Apostles ; and observes that, though all were questioned, he alone 
 answered, or rather anticipated their reply. In this confession he de- 
 clares their unanimous conviction not only of the Messiahship of Jesus, 
 but of his divinity as the Son of God ; and by adding the words tov 
 ZuivTog, in order to distinguish the God of the Jews from the idols 
 of the Gentiles, he rendered his confession more emphatic and com- 
 plete. 22. See chap. x. qu. 11. It seems to have been usual to 
 mention the old name on bestowing a new one (Gen. xvii. 5. xxxii. 
 28.) ; and our Lord doubtless gave all the names in full, in order 
 
156 CHAPTER XVI. 
 
 to make his address more solemn and impressive. 23. The phrase 
 <rdp£ teal al/xa, indicating man by his component parts, is a He- 
 braism frequently found in the Jewish writings, though not in the 
 Old Testament. In the New Testament it occurs in Gal. i. 16. 
 Eph. vi. 12. Heb. ii. 14. See also Ecclus. xiv. 18. Wisd. vii. 1, 2. 
 24. There is no reason to suppose that Peter was favoured with a 
 special revelation of Christ's divinity, beyond what had been re- 
 vealed to Nathaniel (John i. 51.) and the other Apostles. It was 
 doubtless the result of a rational conviction produced by the words 
 and works of Christ ; and thus our Lord continually appealed to his 
 miracles as a sufficient evidence of his divine power. See John 
 v. 36, 37. viii. 18. x. 25. 38. xiv. 11. 25. The name Tlerpog, of 
 which the Syriac synonym is Cephas (John i. 42.), signifies a. rock or 
 stone ; and it was doubtless conferred upon Simon as indicative of 
 the zeal and firmness with which he was destined to stand forward in 
 defence of the Gospel. 26. There is little, if any, difference of I 
 signification in the nouns irerpoe, and nerpa. It should seem 
 therefore from the change of the word, that our Lord intended to 
 designate, not Peter himself, but the confession which he had just 
 made in the name of the Apostles, as the foundation upon which he 
 would build his Church. 27. At all events our Lord intended to 
 give no supremacy to St. Peter above the rest of the Apostles ; for 
 St. Paul was not a whit behind him in the work of the Gospel. See 
 also chap. x. qu. 7. 28. Both sacred and profane writers employ 
 the expression vrvXai (idov to signify death, regarded as the entrance 
 into Hades. Compare Psal. ix. 13. cvi. 18. Isai. xxxviii. 10. Wisd. 
 xvi. 13. Horn. II. E. 646. Theogn. v. 427. Eur. Hec. 1. Ovid. Met. 
 I. 002. Christ therefore meant that his Church should endure till 
 the end of time. 29. A hey is the means of admission into a house ; 
 and in giving to Peter the keys of the kingdom of heaven, his divine 
 master intimated that he would be the first to open the Gospel 
 kingdom both to the Jewish and Gentile world. This he accord- 
 ingly did (Acts ii. 41. x. 45.) ; and in this sense he seems himself to 
 apply our Lord's declaration in Acts xv. 7. 30. It does not appear 
 that the power of the keys is connected with that of binding and 
 loosing ; and, from the fact that in the Talmud to bind and to loose 
 respectively mean to prohibit and to permit, the authority conveyed 
 in these terms seems to be that of abrogating or retaining such parts of 
 the Mosaic ceremonial Law as the exigencies of the Gospel might re- 
 quire. At the same time the power was afterwards extended (John 
 xx. 23.) to the retention and remission of sins. It was not however 
 confined to Peter, but delivered in the same terms (Matt, xviii. 18.) 
 
CHAPTER XVI. 157 
 
 to all the Apostles ; so that even regarding the hey as an emblem of 
 power, and the two branches of spiritual authority united, it augurs 
 no superior dignity in Peter as the head of the Apostolic college. 
 31. The disciples were forbidden to make known their master as the 
 Messiah till after his resurrection. Compare Matt. xvii. 9. A 
 premature declaration might have had the appearance of collusion 
 afterwards. It would also have raised a sedition in his favour among 
 the people, whose disappointed hopes of a temporal kingdom would 
 thus have rendered them even more bitter against himself and his 
 followers. 
 
 Vv. XX— XXIII. 32. With what view did our 
 Lord now begin to forewarn the disciples of his ap- 
 proaching death ; and did he repeat the warning fre- 
 quently ? 33. State the capacities in which the parties 
 here mentioned acted ; and mention any different senses 
 in which any of the three terms are used in the New 
 Testament. 34. How is y\plaro iiriTifx^v used ? 35. 
 What is the import of the words 7\cu>c. uoi ; and how is 
 the ellipsis to be supplied ? 36. What were the feel- 
 ings with which Peter addressed Christ in these terms ? 
 37. How do you understand the words Saram, and 
 (TKai>()a\op ; and what Mere the nature and the extent of 
 the rebuke, which our Lord passed upon Peter's con- 
 duct ? 38. Explain and" illustrate the phrase, typovelv 
 ra TiroQ. 
 
 Vv. XX— XXIII. 32. Convinced of their Lord's Messiahship, his 
 disciples, cherishing the same hopes of national glory with the rest 
 of their countrymen, entertained expectations of personal aggrandise- 
 ment ; and therefore it was that, from this time forward, he con- 
 stantly urged upon them the nature of his office, and repeatedly 
 foretold his approaching sufferings and death. See Matt. xvii. 22. 
 xx. 18. xxvi. 2. 33. See Introd. qq. 72, 73. Chap. xiii. qu. 62. 
 34. See chap. IV. qu. 55. 35. The expression VXew'c ooi is used 
 frequently by the lxx. for a Hebrew form of deprecation, which is 
 elsewhere rendered by fiij yivoiro, God forbid! Compare 2 Sam. 
 xx. 20. 1 Chron. xi. 19. In full the phrase would be, 'iXeuig ooi 6 
 
 P 
 
158 CHAPTER XVI. 
 
 Beog Jhajxeygj, as in Joseph. Ant. tii. 11. 8. 36. It was clearly in 
 the ardour of strong attachment that Peter thus deprecated the 
 approaching death of his master. 37. Hence our Lord cannot be 
 supposed to have applied to him the terms Saravdg and oicdvdakov 
 in anger. The words simply mean respectively an adversary and 
 an impediment ; and the rebuke extended only so far as to repress his 
 disciple's wish to oppose the designs of the Saviour, and throw an 
 obstacle in the way of his atonement. 38. The phrase typovelv rd 
 tivoq signifies to side zoith any one. See Rom. viii, 5. Herod, vii. 
 10-2. Diod. Sic. xiv. 28. 
 
 Vv. XXIV— XXVIII. 39. What is the meaning 
 of the expressions ok iff oj fxov kXQiiv, and aipeiv tov arav- 
 pov ? 40. Explain and illustrate the phrase anapvelffdai 
 eav-ov. 41. What do you understand by tvgiiv ti)v 
 \pvxv', and the like and opposite forms ? 42. Illus- 
 trate the construction, ttjv ^v\riv ^nfnovadai. 43. Ex- 
 plain the word avraX\ay/za. 44. What is meant by 
 tii c6i,r\ tov 7rarpoc; and to what coming does Christ 
 allude ? 45. Is the same reference continued in the 
 last verse of the chapter ? 46. What was the interval 
 between Christ's death and the destruction of Jerusalem ; 
 and do you know of any, to whom this prophecy of 
 Christ was delivered, who survived that event ? 47. 
 Explain and illustrate the phrase yeveoQcu davaTov. 
 
 Vv. XXIV— XXVIII. 39. See chap. iv. qu. 60. Chap. x. qu. 63. 
 
 40. The phrase aKapvelaOai iavrov implies to surrender oneself, 
 soul and body, will and affections, to God. It is equivalent to 
 rt)v daefieiav icai Tag Koopitcdg eKiOvfiiag dpveioQai, in Tit. ii. 12. 
 
 41. See chap. x. qq. 64, 65. The expression is proverbial, though 
 our Lord has principally a view to the loss of eternal life. Compare 
 Horn. II. i. 401. Eur. Hipp. 775. Herod. Till. 118. 42. With 
 respect to the construction of the passive with an accusative, the 
 same syntax occurs in Herod. Til. 39. tov di evog, tov di izepi- 
 e'%eai /.idXiara, rijv \^vxi]v ^J/juiwVeai. So also Agathias (Lib. III.), 
 in a passage very similar to the sacred text : — t'l di Kepdavovfiev 
 ctTraaav ti)v Hepaida KpooXapfidvovTeg, Tag di -ip v X^S e%r]fjuu)- 
 
CHAPTER XVII. 159 
 
 uivoi. 43. The word dvrdWayna signifies compensation or 
 ransom; as in Ecclus. vi. 15. xxvi. 14. Eur. Orest. 1155. Joseph. 
 B. I. i. 18. 2. 44. By tj ?6%a tov TraTpog is meant the Schechinah, 
 or glorious manifestation of God's immediate presence ; and it is 
 plain our Lord is here speaking of the manner in which he will come 
 to judgment. 45. From this coming he turns to that which is the 
 type of it, at which many then present would still he living. 46. 
 He alludes of course to the destruction of Jerusalem, which took 
 place about 40 years after his crucifixion. John alone of the Apostles 
 is known to have survived that event ; but it is probable that many 
 of those, who heard the prediction delivered, were witnesses to its 
 fulfilment. 47. The phrase yeveaOai Qavdrov, signifying to die, 
 is analogous to a frequent use of the verb in similar expressions. 
 Thus Soph. Trach. 1108. fioxdojv fivpiwv eyevad{ir]v. In Anthol. 
 Gr. in. 25. 15. the expression itself occurs; and so Tertull. c. *. 
 Marcion. in. 149. Debita mortis gustavit. -^ 
 
 CHAPTER XVII. 
 
 Vv. I — VIII. 1. How do you reconcile St. 
 Matthew's date of the Tratisfiguration, with that of 
 St. Luke? 2. Why may Jesus have chosen only 
 three of his disciples to witness this event; and w r ere 
 these three distinguished' by other marks of his confi- 
 dence ? 3. What mountain is generally supposed to 
 have been the scene of the Transfiguration ; and is 
 there any material objection to the supposition ? 4. 
 What is here implied in the word fie-cifjioptyovaOai ; and 
 what is the corresponding expression employed by 
 St. Luke ? 5. What seems to have been the object of 
 our Lord's Transfiguration ; and is it likely to have been 
 a visionary transaction ? 6. Of what were Moses and 
 Elias the representatives ; and what w r as the subject of 
 their conversation with Christ ? 7. Do any of the 
 
160 CHAPTER XVII. 
 
 three disciples, who witnessed the event, appeal to it 
 as a proof of any fundamental doctrine of our religion ? 
 8. What seems to have suggested Peter's proposal to 
 build Tabernacles for Jesus, Moses, and Elias ; and how 
 would the sudden departure of the two last affect his 
 views ? 9. What was the vetyiXrj cptoreivri, which put an 
 end to the transaction; and was there any difference in its 
 appearance, and in the voice which followed it, from 
 other analogous circumstances recorded in Scripture ? 
 
 Vv. I — VIII. 1. Instead of p,e6' ijpepac, e£, Luke (ix. 28.) has 
 uHrei n^iepag oktio. Independently of the latitude allowed by the 
 adverb wcret, the difference will easily be reconciled on the supposi- 
 tion that the computation of Matthew was exclusive of the day of 
 Christ's discourse and the day of the Transfiguration, and that of 
 Luke inclusive. A similar variation will be found on comparing 
 Sueton. Galb. 17. with Tacit. Hist. i. 29. 2. Without noticing 
 many fanciful reasons which have been assigned for our Lord's 
 taking only three disciples to be witnesses of his Transfiguration, it \/\ 
 may be sufficient to observe that, as the Law required only two or j 
 three witnesses to establish a fact, he chose to have only that number 
 present at some of the most important events of his life : and the 
 same three seem to have been always selected. See chap. iv. qu. 63. 
 3. Mount Tabor is traditionally recorded to have been the scene of 
 our Lord's Transfiguration. It has been objected indeed that its 
 distance from Csesarea Philippi was too great to have been traversed 
 in six days; but the objection does not seem to be valid, and it 
 appears from Mark ix. 30. that Christ, after his last discourse, set out 
 through Galilee in that direction. 4. Both in the Old and New 
 Testament, fiop^i] denotes external shape or appearance (Dan. v. 10. 
 vii. 28. Mark xvi. 12.) ; and therefore fieTctfiopcpovaQai implies no- 
 thing more than a change in outward appearance. To this effect 
 S £7 Luke (ix. 29.) affirms that to eldoc. tov irpoaixnrov avrov 
 erepov iyevero. 5. It seems to have been the object of the Trans- 
 figuration to indicate the cessation of the Jewish and the commence- 
 ment of the Christian dispensation ; to afford an additional proof of 
 Christ's divinity; and to establish the two great doctrines of a 
 resurrection and a future judgment. All the circumstances of the 
 narrative combine to prove that it was a real, and not a visionary, 
 

 CHAPTER XVII. 161 
 
 occurrence. 6. Moses and Elias appeared as the representatives of 
 the Law and the Prophets ; and the visible bodily presence of the 
 one who had died and the other who had been carried alive into 
 heaven, would appropriately signify that the bodies both of quick 
 and dead would be reserved for a future life in another state of ex- 
 istence. The subject of conversation was the approaching death of 
 Christ at Jerusalem (Luke ix. 30.) ; and doubtless set forth the 
 nature, cause, and consequences, of his atonement, and its necessity 
 for the redemption of mankind. 7. St. John (i. 14.) and St. Peter 
 (2 Pet. i. 16, 17.) appeal to the Transfiguration as an incontrovertible 
 proof of the divinity of Christ. 8. Peter's proposal to build three 
 f tabernacles was doubtless suggested by the idea that Christ had now 
 , assumed his kingly office ; that Elias had come according to the 
 prediction of Malachi ; and that he and Moses would remain and 
 take part in the Messiah's kingdom. Their immediate departure 
 therefore would convince the eager Apostle that he Ttneio not what he 
 said (Luke ix. 37.); that the Levitical dispensation was at an end; 
 and that the prophet like unto Moses (Deut. xviii. 15.) had now 
 arrived, to whom alone they were to hearken. 9. The bright cloud 
 was the Shechinah, as it appeared at the delivery of the Law on 
 Mount Sinai ; but it was not now attended with awful thunderings ; 
 and the voice which accompanied it was that of the Father, ex- 
 pressive of love and benevolence, and enjoining obedience to the 
 Gospel of his Son. To see and hear such sight and sound, however, 
 could not fill the mind of the Apostles with awe ; and the effect pro- 
 duced upon them was similar to what had occurred to others under 
 like circumstances. Compare Gen. xv. 12. Isai. vi. 5. Ezek. ii. 1. 
 Dan. x. 8. Rev. i. 17. 
 
 Vv. IX— XIII. 10. What was our Lord's motive 
 for charging his disciples not to divulge what they had 
 seen till after his resurrection ? 1 1 . Is there any cir- 
 cumstance not recorded by St. Matthew, to which they 
 might nevertheless appeal in confirmation of their narra- 
 tive of the fact ? 12. In what sense is opafia here 
 used, as explained by the term employed by St. Luke ? 
 13. What was the prevailing opinion among the Jews 
 respecting the re-appearance of Elias ; and why were the 
 disciples led to question Jesus on the subject ? 14. 
 
 p2 
 
162 CHAPTER XVII. 
 
 What is the import of the verb diroKadto-rdvai ; and 
 in what sense were the words aVomraorJiio'cu Trdvra 
 applied to Elias, as a type of the Baptist? 15. How 
 do you understand the words ok tiriyvixiaav avTov, and to 
 whom do they refer ? 16. Explain and illustrate the 
 expression, kiroinoav iv avr(o oaa yjdiKnaav. 
 
 Vv. IX— XIII. 10. See chap. xvi. qu. 31. It may be added 
 that an announcement of the abolition of the Law was of all things 
 most likely to offend the prejudices of the Jews, and impede the 
 success of Christ's ministry. 1 1 . There is, however, a circumstance 
 not mentioned by St. Matthew, but recorded by St. Mark (ix. 15.), 
 to which the Apostles might appeal at any future period in confirm- 
 ation of the truth of their statement. On his descent from the 
 mount the people are said to have been greatly amazed; and it is 
 probable that the face of Christ shone like that of Moses after his 
 interview with God (Exod. xxxiv. 10.), so as to excite the admiring 
 observation of those who saw him. 12. The word opafia signifies 
 any vision, sleeping or waking : but though the disciples were asleep 
 in the early part of the transaction, they were awake when they saw 
 Moses and Elias talking with Jesus (Luke ix. 32.). It is clear, there- 
 fore, that the occurrence itself was not visionary. Luke employs 
 the word oirratriav. 13. See chap. xi. qu. 23. It was the unex- 
 pected departure of Elias, which the disciples could not reconcile 
 with the prevailing opinions, that induced them to question Jesus on 
 the subject. 14. The verb aVoKaGtoraVcu signifies to restore, 
 or make whole ; as in Matt. xii. 13. Mark iii. 5. Luke vi. 10. In 
 Joseph Ant. II. 3. 8. it is applied to the restoration of the Jewish 
 state after the Babylonish captivity; and somewhat similarly, in 
 this place, to that great spiritual reformation effected by the Bap- 
 tist's preaching. See Mai. iv. 5, 6. Matt. iii. 1 — 7. Luke iii. 3. sqq. 
 
 15. The words owk eireyvoxjav avrov, they did not recognise him, 
 refer to the Jewish rulers and Herod, who, though there were many 
 who heard him gladly, rejected his warnings, and put him to death. 
 
 16. The phrase iroieiv iv avr<£ is a Hebraism. Compare Gen. xl. 
 14. Dan. xi. 7. lxx. In Mark ix. 13. the preposition is omitted. 
 Of the euphemism comprised in oaa ijOeXnaav, there is a similar 
 example in Xen. Cyrop. n. 4. 19. derog tov Xayw dweveyicujv 
 i%prJTo Ty dypa o rt i)9e\ev. 
 
CHAPTER XVII. 163 
 
 Vv. XIV — XXI. 17. Is the verb yovvTreTeiv always 
 followed by a dative ? 18. Describe from the antient 
 medical writers the disease indicated by the verb (reXnvta- 
 £erai. 19. Was the sufferer an only son? 20. Ex- 
 plain and illustrate the sense in which Itearpafijiiyoc, is 
 here used. 21. To whom is the reproof addressed? 
 
 22. To what antecedent does the relative au-w belong ? 
 
 23. How do you understand the expression kokkov oWi- 
 7TEwc. 24. What is meant by the power of removing 
 mountains? 25. What does tovto to yivog indicate? 
 26. What is implied in the words iv Trpoatvy?} kcu 
 vrjareiq. ? 
 
 Vv. XIV — XXI. 17. The verb yovvTrereiv is followed by an 
 accusative in Mark i. 40. x. 17. In Matt, xxvii. 29. we have yovv- 
 TT6Ti]<TavTeg e/x7rpoa6ev avrov. 18. It is manifest from the symp- 
 toms that the ceXijviaZofievoi were epileptics, Aretaeus de Morb. 
 Epilep. v. Kareirefrov Tiveg, peufiari Trorap-ov dreveeg eviCovreg. 
 Aurelian de Morb. Chron. I. 4. Alii publicis in locis cadendo 
 fcedantur, adjunctis etiam externis periculis, loci causa prcecipites 
 dati, out in flumina vel mare cadentes. See chap. iv. qu. 72. 
 19. In Luke (ix. 38.) the application is said to have been made for 
 an only son. 20. Both in a direct and metaphorical sense, the 
 word dtearpapnevog is opposed to evQvg. Consequently in the 
 latter sense, it will mean whatever is opposed to the direct law of 
 justice; and therefore perverse; as in Psal. vii. 12. lxx. Acts 
 viii. 21. 21. Though the disciples were included in the reproof 
 (v. 20.), it was doubtless directed against the Jews in general, who 
 are described in very similar terms in Deut. xxxii. 5, 30. Compare 
 Phil. ii. 15. 22. It appears from Mark ix. 25. that avry refers to 
 the dcemon ; and so does avro in the next verse. 23. See chap. 
 XIII. qu. 40. 24. To remove mountains was a saying, proverbial 
 ofgreat difficulty. Compare Isai. liv. 10. Zech. iv. 7. 1 Cor. xiii. 2. 
 So also Lucian. Navig. 45. opn bXa Kivelv aKp<>j r<p caicTvXy dvvd- 
 jxevov. Liv. ix. 3. Num montcs moliri sede sua paramus ? 25. 
 By roiiro to yevog is simply meant evil sjririts in general ; as genus 
 mortalium for mortales in Phsed. Fab. II. 1. 26. Fasting is fre- 
 quently mentioned as a necessary religious exercise ; so that iv 
 Trpoffevxy nai vnareiq. includes that faith which is acquired thereby. 
 Compare Acts xiv. 23. 1 Cor. vii. 5. 
 
164 CHAPTER XVII. 
 
 Vv. XXII- XXVII. 27. How do you render the 
 participle avcwrpEtyonEvuv ; in what manner was Christ 
 now journeying, and why ? 28. What was the tribute 
 respecting which application was made to Peter ; by 
 whom, and for what purpose, was it paid ? 29. Give 
 the value of the lldpa^ov and oran/p in Jewish and 
 English money ? 30. Why is the plural used ? 31. 
 Distinguish between reXrj and kyjvgoc. 32. What is the 
 argument contained in our Lord's conversation with 
 Peter ; and upon what principle did he pay the tribute ? 
 33. What is the necessary inference from the means he 
 took to pay it, whether considered as a miracle of crea- 
 tion or omniscience. 
 
 Vv. XXII — XXVII. 27. Render dvacrrpecpopevojv, as they passed 
 through. So Polyb. ill. 33. /card rrjv 'IraXiav dvearpe^ero. From 
 St. Mark (ix. 30.) it appears that Christ was now travelling as pri- 
 vately as possible, with a view perhaps of discoursing more uninter- 
 ruptedly with his disciples, on the subject of his approaching 
 passion. 28. The payment now demanded was that of the half- 
 shekel, annually contributed by every Israelite, above the age of 
 twenty, for the service of the Temple. See Exod. xxx. 13. Neh. 
 x. 32. It seems to be alluded to in Cic. Orat. pro L. Flacc. c. 28. 
 Sueton. Domit. c. 12. After the fall of Jerusalem, Vespasian trans- 
 ferred it to the capital, 29. According to Josephus (Ant. in. ' 
 8. 2.), 6 criicXog 'Amicdg £e'%erat Spaxpdg reaaapag. Hence the 
 Attic drachma was a fourth of the Jewish shekel ; so that the 8i- 
 cpaxpov was equivalent with the half-shekel, and the oraTijp equal 
 to two Sidpaxpa, or the entire shekel. In English money, the value 
 of the two coins would be something less than fifteen pence, and 
 half-a-crown respectively. 30. The plural is used with reference 
 to the numbers from whom the tribute was annually collected. 
 31. With respect to the difference between reXr] and Krjvaog, the \ 
 former was a toll upon merchandize, the latter a tax upon property. ; 
 Thorn. Mag. re'Xoc" rj vffep rrjg epiropiag avvreXeia. Hesych. Krjvvog' 
 6TTiK6(pd\aiov. 32. It was the purport of our Lord's argument to 
 prove, that, as the Son of God, he was not bound to pay for the 
 service of his Father's house ; but he paid it that he might not be said to 
 
CHAPTER XVIII. 165 
 
 despise the Temple-worship, and to set an example of wilful^ obedi- 
 ence to constituted authorities, and cheerful contribution to the 
 support of religion. 33. Fish have been known to swallow coins. 
 An instance occurs in Herod, in. 4*2. It was not necessary therefore 
 that our Lord should have created the stater • but his knowledge 
 that the fish had gorged^ the money was no less a proof, of his 
 omniscience and divinity. 
 
 CHAPTER XVIII. 
 
 Vv. I — VI. 1. What is here meant by >/ fiaatXeia 
 twv ovparQv ? 2. What is the import of the question, 
 rig upa fje'i^wv k. r. X. ; and under what circumstances 
 did the disciples ask it ? 3. How is fxei^tov here used ? 
 4. What is the full import of the expressions ffTpatyfjvai 
 and TCLTrtivovadai eavToyl 5. Illustrate the mode of 
 instruction employed by Christ upon this occasion. 
 6. By what equivalent expression does St. Mark explain 
 the words kv rw ovufxari liov ? 7. What is implied in 
 the verb (ncavcaXiZeiv ? 8. What is meant by iivXog 
 ovlkoq ? 9. Was -cara-Tovrtoyzoe a capital punishment 
 among the JeAvs ; and to what crimes did other antient 
 nations adjudge it ? 10. Point out the full force of the 
 expression kv rw Trekayei rfjg daXatrtrrjQ ? 
 
 Vv. I — VI. I. See Matt. in. qu. 16. The first meaning is here 
 obviously required. 2. The question of the disciples arose out of 
 the prevailing notion that the Messiah was about to establish a 
 temporal kingdom ; and they were looking for the principal posts of 
 honour and profit. It appears from Luke ix. 47. that they had been 
 disputing on the subject; and, Jesus perceiving their thoughts, they 
 asked him to settle the matter in debate. 3. Comparatives have 
 frequently the force of superlatives ; and thus /.tet£wv is here used 
 for iicyioToq. Mark (ix. 35.) has 7rpu)Tog. See chap. xin. qu. 42. 
 4. By GTpcHprjvai is commonly meant a turning round (Matt. vii. 6.), 
 
166 CHAPTER XVIII. 
 
 and thence, figuratively, a conversion or change of life and manners. 
 Compare Luke xxii. 32. James v. 19. The expression TaTreivGvoQat, 
 iavrov implies freedom from worldly pride, and is best explained by 
 Phil. ii. 3. Compare also James iv. 6. 1 Pet. v. 5. 5. Christ here 
 adopts the mode of instruction by symbols, which is very frequent 
 in Scripture. Compare Matt, xxvii. 24. John xiii. 4. 14. xx. 22. 
 Acts xxi. 11. 6. For ev riji ovo/xaTi fxov, Mark (ix. 41.) has on 
 Xptoroy eore. 7. See chap. v. qu. 54. chap. xr. qu. 11. 8. 
 Some mills were worked by the hand (Matt. xxiv. 41.); but the 
 upper mill-stone of the larger mills was called /xv\og ovikoq, because 
 worked by an ass. Ovid. Fast. vi. 318. Et qua puniceas versat 
 asella molas. 9. Although it is probable, there is no positive proof 
 that drowning was a Jewish punishment. It is certain, however, 
 that it was a heathen custom to cast sacrilegious and other great 
 criminals into the sea, with a stone round their necks. See Arist. 
 Equit. 1373. Diod. Sic. xvi. 35. Sueton. Aug. 68. Lactant. de 
 Mort. pers. c. 15. 10. By to ireXayog rrjg QaXdoong is meant 
 the depth of the sea, \. e. the main, or open sea. Pindar ap. Plut. 
 Symp. vii. 5. ev ttovtov TteXdyei. 
 
 Vv. VII — XI. 11. airb rojv aKav}ia\ojv. What ctkclv- 
 ZoXa are intended, and what is the force of the article ? 
 12. How is the necessity for the existence of scandals to 
 be understood? 13. What is the application and 
 extent of the precept respecting the removal of an offend- 
 ing limb ; and has it been used before ? 14. Illustrate 
 the use of kcCXov, followed by the adverb >'/. 1.5. Ex- 
 plain the origin and import of the expression i) yievva tov 
 nvpog. 16. What do you understand by tu>v /jixpuv 
 tovtwv ; and whence does our Lord infer the danger of 
 despising them? 17. What is implied in the phrase 
 ftXiiTEiv rb 7rp6cru)7r6v Tivog ? What may be inferred 
 from this text respecting guardian angels ? 
 
 Vv. VII — XI. 11. It appears from the context that the aicavdaXa, 
 here mentioned, are the persecutions by which our Lord foresaw that 
 the early Church would be oppressed, in consequence of the offence 
 taken at the Gospel. Probably the article has no immediate reference, 
 
CHAPTER XVIII. 167 
 
 except perhaps that the subject may have arisen out of the previous use 
 of the verb VKavSdSitrg. 12. Of course the necessity of such scandals 
 did not arise from any ordinance of God, but from the wickedness of 
 men, leading them to reject the religion of Jesus, and resist the grace of 
 God. 13. The precept respecting the removal of an offending 
 member is not to be taken literally; but merely implies that every 
 sacrifice must be made, rather than incur the divine displeasure by 
 opposing the Gospel. Our Lord had previously delivered it in the 
 Sermon on the Mount. See chap. v. qu. 55. 14. With koXov, 
 which has a comparative import, /xaXXov is understood. Instances 
 of the same usage occur frequently. Compare Tobit xii. 8. Herod. 
 IX. 26. Aristot. Prob. xxix. G. Joseph. Ant. xix. 2. 4. So, in 
 Latin, Plaut. Rud. iv. 4. 70. Tacita bona est mutter semper qxiam 
 loquens. 15. See chap. v. qu. 42. 16. By his little ones, our 
 Lord means those who had become like little children (v. 3.) in 
 their sincere and humble obedience to the Gospel : and the care 
 which God takes of them, and the death of Christ for their sakes, are 
 sufficient reasons for avoiding the danger of despising them, or 
 throwing obstacles in the way of their salvation. 17. The phrase 
 fiXitceiv 7rp6<j(t)7r6v tivoq implies admission into the presence and 
 favour of any one, in allusion to the custom of earthly princes, whose 
 favour is marked by a permission to approach them on all occasions. 
 Compare 1 Kings x. 8. Esth. i. 14. Luke i. 19. 18. It was a i 
 Jewish notion, adopted by many of the early Christian fathers, that 
 every good man had his guardian angel ; but our Lord perhaps merely 
 intimated in this passage, that the angels in general were employed 
 in aiding and protecting his faithful servants. Compare Heb. i. 14. 
 
 Vv. XII— XX. 19. What is the import of the para- 
 ble of the Lost sheep ; and does it imply any partiality in 
 the divine counsels ? 20. Do you construe ini ru upn 
 with atytiQ or 7ropevdeig', and how are you guided in your 
 choice? 21. What is the sense attached to a^e\<pdg in 
 the New Testament ; and upon what principle does our 
 Lord recommend the conduct to be pursued towards an 
 offending brother ? 22. In what sense is iXiy^eiv here 
 used ; and with what law is the precept in unison ? 23. 
 What may be understood by the expression, UipcnaaQ 
 

 168 CHAPTER XVIII. 
 
 tov altKtybv aov ? 24. Why, and in accordance with 
 what practice, is reconciliation to be attempted before a 
 third party ? 25. How is /o>7/xa to be rendered ? 
 
 26. Mention the significations which the word tKuX-qala 
 bears in the New Testament ; and shew that the custom 
 here recommended prevailed in the primitive Church. 
 
 27. What is implied in the alternative, laria o-ol oio-xip 6 
 kdvLKog kcu 6 Ts\wi>r)G ? 28. In what sense, and to what 
 extent, do you here understand the power of binding and 
 loosing ? 29. Were the promises respecting the agree- 
 ment of two of them in any matter, and respecting the 
 union of two or three in prayer, confined to the Apostles; 
 or are they of universal application? 30. Illustrate 
 the phrase y£vi]o-£rai avroig. 31. What does eig to 
 i/jiov ovojia signify ; and what is the necessary inference 
 from our Lord's words, kfcti el/A kv fuiato avr&v 1 
 
 Vv. XII — XX. 19. The parable of the Lost Sheep is intended 
 to illustrate the merciful desire of God that all mankind should be 
 saved ; but it is not to be inferred that the repentance of a sinner 
 is more acceptable in his sight than the uniform goodness of the 
 righteous. All his sheep are of equal value to the shepherd, though the 
 recovery of a lost one excites a momentary pleasure, which is not 
 felt in the undisturbed possession of those which had not strayed ; 
 and thus the souls of all men are of equal value before God, though 
 he is represented, more humano, as rejoicing more especially at 
 the return of a penitent. 20. Though eVi to. oprj may be con- 
 strued either with dcpelg or TropevQeic, perhaps the former is more 
 correct ; and in Luke xv. 4. ev ry epij/xy removes the ambiguity. 
 21. In the New Testament, dceX^og generally means a Christian; 
 and Christ recommends the same charity with respect to offences 
 committed by one fellow creature against another, which God ex- 
 ercises towards those who sin against him. This duty he presently 
 enforces in the parable of the Unforgiving servant. 22. The 
 verb i\eyx eiv ^ ere means t° reprove, i. e. seek to bring him 
 to a sense of his misconduct. Compare Ecclus. xix. 13. sqq. 
 Our Lord's precept agrees with the Mosaic injunction (Lev. 
 xix. 17.) to reprove a brother, and not suffer sin in him. 23. 
 
CHAPTER XVIII. 169 
 
 23. By gaining a brother may not only be meant being reconciled 
 to him, but restoring him to a sense of his duty as a Christian, ai\d 
 thus promoting his salvation. See 1 Cor. ix. 19. James v. 19, 20. 
 
 24. The design of taking one or two friends, may have been partly to 
 induce the offender to listen to their intervention, and partly in ac- 
 cordance with the law of Moses (Deut. xix. 15.), which required two 
 or three witnesses to any important transaction. Compare John viii. 
 17. 2 Cor. xiii. 1. 25. The word pijfia is here used, as in many 
 other instances, to denote an affair, or a matter of business. Com- 
 pare Luke i. 37. ii. 15. Acts x. 37. 26. Of the use of eKtcXnaia. in 
 the New Testament, see on Acts, chap. n. qu. 103. Here it clearly 
 means the particular congregation, to which the parties belonged. 
 The several steps here recommended were adopted from the Jewish 
 synagogues into the primitive Church. An admonition /caret koivov 
 is mentioned by the writer of the Epist. ad Zenam, commonly 
 attributed to Justin Martyr. Compare also 1 Cor. v. 4. 2 Cor. ii. 6. 
 27. Since heathens and publicans were regarded by the Jews as an 
 abomination, our Lord, in the precept ecrrw <xoi k. t. X., sanctions 
 excommunication, as a last resource in the case of incorrigible 
 offenders. 28. See chap. xvi. qu. 30. 29. Although the promise 
 with respect to the unanimity of two or more in counsel and in 
 prayer had an immediate reference to the Apostles in the early go- 
 vernment of the Church, yet the latter declaration is more general 
 than the former, and doubtless extends, with obvious limitations, to 
 Christians of all ages. Compare 1 John iii. 24. v. 14. 30. The 
 phrase yevtjaeTai avrolg, as implying that a petition is granted, or 
 an object attained, is strictly classical. Thus Menander: — evl£ai ri 
 fiovXei, 7rdv-a aoi yevtjcerai. Compare Eur. Alcest. 70. Here. F. 
 603. Xen. Anab. ii. 1. 8. Arrian. Epict. ii. 21. So Matt. xix. 27. 
 ri Gorai ijfiiv. 31. By elg to ep.6v ovoua is meant for my 
 service, as Christians ; and in the words, e'/ce! el/xi ev fieffip avrdiv, 
 our Lord expressly asserts his divinity. Christ cannot be present in 
 all places where prayer is simultaneously made, unless he be very 
 God. 
 
 Vv. XXI — XXXV. What may have suggested 
 Peter's question respecting forgiveness, and the limit 
 which he proposed ? 33. In what sense did our Lord 
 use the expression, l^ofinKovTaiaQ ewra ? 34. Were the 
 IovXol of the parable slaves ; and in what capacity were 
 they employed ? 35. Of what value was the Jewish 
 
 Q 
 
170 CHAPTER XVIII. 
 
 talent of silver; and what is 10,000 talents intended to 
 represent ? 36. Illustrate the sense in which t^ovrog 
 is here used, and supply the ellipsis with aVoBovvnt and 
 dnocodjivai. 37. To what extent was selling debtors 
 for slaves practised among the Jews and the antients gene- 
 rally ? 38. What would be the value of a hundred 
 h]vapia ? 39. Illustrate the sense in which 7ryiyeiv is 
 here used. 40. Who were the /3a<7ctv«rrat here men- 
 tioned? 41. What is the general meaning and appli- 
 cation of the parable ? 
 
 Vv. XXI— XXXV. 32. Peter was apparently led to ask the 
 
 question respecting forgiveness by our Lord's foregoing injunctions 
 concerning an offending brother ; and the limit he proposed has been 
 thought to have reference to the Rabbinical maxim, which allowed 
 three, or at most four, remissions of an offence. In order to extend 
 the virtue beyond all ordinary notions on the subject, he may have 
 put the two numbers together, asking if he were to forgive eojg 67rro/ci£. 
 33. By the expression efidonnKovrdiaQ exra our Lord intended to 
 say that there was no limit to the duty. In Luke (xvii. 4.) it is 
 seven times a-day. Compare Gen. iv. 24. 34. It does not seem 
 that dovXoi here means/ slaves. They were probably officers, who 
 collected or farmed the taxes. 35. The Hebrew talent was equiva- 
 lent to 3000 shekels -, and our Lord thereby represented an immense 
 sum, as the emblem of the enormous amount of our sins against God, 
 when contrasted with the trifling offences of our fellow-creatures 
 against ourselves. 36. The verb e%^v, signifying to be able, is 
 of frequent occurrence. See Prov. iii. 27. Matt. x. 28. Luke xii. 4. 
 John viii. 6. Eph. iv. 28. Xen. Cyr. i. 1. 4. Plat. Phsed. 21. Lucian. 
 Herm. 27. With a7rodovvai, and aTrodoOijvai, must be supplied to 
 otyeikonevov, as in v. 30. 37. Among the Jews, though debtors 
 might be sold for slaves, the servitude was limited to six years. See 
 Exod. xxii. 3. Levit. xxv. 47. 2 Kings iv. 1. In other countries, re- 
 lease was only obtained by payment of the debt. 38. The value 
 of a hundred ctjvdpta is about £3. 2s. 6d. 39. The verb Ttviyeiv 
 is used, as dyx^v likewise, of hard creditors, throttling and nearly 
 strangling their debtors in dragging them to justice. Compare 
 Lucian. D. M. 22. Polluc. Onom. in. 116. 40. Properly /3a<ra- 
 viaral were those who examined criminals by torture; but here 
 
CHAPTER XIX. 171 
 
 perhaps simply gaolers, with a reference however to the cruelty with 
 which debtors were generally treated. 41. The parable is an ex- 
 cellent practical illustration of the fifth petition of the Lord's Prayer ; *■ 
 and it teaches that God's pardon is not absolute, but conditional, and ' 
 may be revoked in case of future transgression. 
 
 Q 
 
 CHAPTER XIX. 
 
 • 
 
 Vv. I — XII. 1. By what route, and through what 
 tribes, did Jesus now pass, after leaving Galilee? 2. 
 What is implied in the participle ireipa^ovTEQ ? 3. Was 
 the subject of divorce well chosen by the Pharisees to 
 answer their insidious purpose ? 4. What were the 
 respective opinions of the rival schools of Hillel and 
 Siliammai on the subject ? 5. Explain and illustrate 
 the expression Kara iraaav alrlav. 6. How, and with 
 what ellipsis, is 6 Tronjaag used ? 7. Did God himself 
 make the declaration respecting the unity of man and 
 wife; and whence is it quoted by our Lord? 8. Ex- 
 plain and illustrate the verb 7rpo<TKo\\av, and the expres- 
 sion elg crapKa fxiav. 9. What was the (jifiXiov cnroara- 
 oiovl 10. What does our Lord mean by aV apx>7e oi> 
 yiyovev ovtio? 11. How do you render fj afn'a rov 
 dv6pu)7rov /J.ETU ty\q ywaiKOG ? 12. What is the import 
 of our Lord's observation, oh iravTec yupoixn k. t. X. ? 
 13. What is the general signification of xo)pelv } and that 
 which it bears in this passage ? 14.' How is the term 
 evvov^oq differently applied in this place ; and to what 
 sect does Christ probably allude in the expression evvov- 
 y^ioav kavrovg? 15. Does the reasoning give any 
 
 sanction to the Romish doctrine of Clerical celibacy ? 
 
172 CHAPTER XIX. 
 
 Vv. I — XII. 1. Not choosing, on this occasion, to pass through 
 Samaria, our Lord crossed the Jordan, and passed along the eastern 
 side of it, traversing Percea, a region occupied by the tribes of 
 Reuben, Gad, and part of Manasseh. See Mark x. 1. 2. By 
 -TreipdZovreg is here indicated an attempt to lead Jesus into a 
 discussion, calculated to involve him in difficulty and danger. Com- 
 pare Matt. xvi. 1. 3. From the divided opinions prevailing among 
 the Jews on the subject of divorce, the question put to him was 
 cunningly framed, so as to elicit an answer, either at variance with 
 the Law of Moses, or one of the rival schools of Hillel and Scham- 
 mai. 4. See chap. v. qu. 56. 5. Render Kara, iraoav airiav, 
 for any cause. So 7rac is used in Rom. iii. 20. 1 Cor. x. 25. Gal. 
 ii. 16. For /caret, in the sense of propter, see Levit. xxvi. 28. lxx. 
 Horn. Od. T. 71. Herod, v. 39. Joseph. Ant. I. 18> 2.; 19. 1. 
 6. Withd 7roiTJ<rag supply dvOpw-n-ovg. The participle with the article 
 is equivalent to a substantive, i. e. the Creator. Compare Rom. 
 i. 25.; and see chap. iv. qu. 14. 7. The words quoted by our 
 Lord, from Gen. ii. 24., are there ascribed to Adam ; but as he 
 spoke by inspiration, they were in fact the words of God. 8. Pro- 
 perly, the verb irpoaicoWyv signifies to glue together ; and thence, 
 figuratively, to unite firmly ; in which sense it is used frequently by 
 the sacred writers. So Plaut. Menoech. u. 2. 67. Se applicant, 
 agglutinant. The form elg adpica fiiav, for odpZ, fiia, is a Hebraism. 
 Compare Deut. xxviii. 13. Psal. xciv. 22. Matt. xxi. 42. 9. See 
 chap. v. qu. 57. 10. By the assertion aV dpxrjg ov yeyovev 
 
 oiiTU), our Lord meant that, in its primary institution, marriage was 
 designed to unite one man with one woman, but that Moses per- 
 mitted divorce under certain restrictions, as a temporary expedient 
 for evils even of a more alarming nature. 11. Translate tj atria 
 tov dv9pu>7rov p. r. y., the condition of man and wife. In a similar 
 way, causa is used in Cic. Epist. Fam. vn. 4. Mart. Epigr. vn. 
 92. 5. 12. The observation, ov Trdvreg xupovcri k. t. X., refers to 
 the advantage of celibacy, more particularly in times of danger and 
 persecution ; for the referenee seems to be confined to this especial 
 case : and our Lord intimates that those who have not the necessary 
 resolution to avoid incontinence, ought to marry. 13. Of the verb 
 Xwpeiv, which implies capacity in general, whether mental or bodily, 
 there are two significations, to comprehend, and to carry into effect. 
 Here it has the latter import. Compare iElian. "V. H. in. 9. Joseph. 
 Ant. xviii. 3. 4. 14. Of the three descriptions of evvoyxoi, here 
 mentioned, the first were naturally such ; the second, those who had 
 been barbarously mutilated; and the third were persons who 
 
CHAPTER XIX. 173 
 
 voluntarily abstained from marriage, in order to devote themselves more 
 exclusively to religious duties. Origen indeed is said to have understood 
 the expression, evvovxiZ,eiv eavrov, literally ; but it is more reasonable 
 to take it figuratively. Of a like nature are the phrases e%aipeiv 
 tqv 6<p9a\fi6v, and eKKoirreiv rt]v ce^iav, in Matt. v. 29, 30. There 
 is probably an allusion to the Essenes y who abjured marriage, and 
 adopted the children of others to perpetuate their sect. See Introd. 
 qu. 69. 15. It is clear that our Lord gives no sanction to the 
 Romish doctrine of Clerical celibacy ; since on this very occasion he 
 upholds marriage as a divine institution. 
 
 Vv. XIII— XV. 16. What is the term applied by 
 St. Luke to these 7rato7a ; and what is the inference ? 
 17. Was there any prevailing custom and current opi- 
 nion among the Jews, which would lead their parents to 
 ask Christ to lay his hands on them? 18. Whom did 
 the disciples rebuke, aud why ? 19. How may this 
 narrative be applied in support of the practice of Infant- 
 Baptism ? 
 
 ■ Vv. XIII— XV. 16. For 7rat£ia, St. Luke (xviii. 15.) uses the 
 term fipetyr], infants ; so that they were clearly incapable of acting 
 for themselves, and coming to Christ by their own choice. 17. 
 The Jews had great confidence in the prayers of holy men, and the 
 blessing conveyed by imposition of hands ; and in the case of 
 children, such prayers and blessings were frequently sought and 
 conferred. See Gen. xlviii. 14. Numb. xxii. 6. xxvii. 18. 2 Kings 
 v. 11. 18. The disciples rebuked those who brought the children 
 (Mark x. 13.); either because they thought them too young, or 
 because they deemed the request ill-timed or troublesome. 19. 
 Since Christ here declares that children are fitting members of his 
 kingdom, and since Baptism is the only means of their admission 
 into it, it follows that they are required to receive it ; nor can there 
 be any greater reason for refusing them this rite than to Jewish 
 children the rite of circumcision. 
 
 Vv. XVI— XXVI. 20. What was the quality of the 
 person who now came to Christ, and how did he ask 
 his question? 21. Does our Lord's reply amount to a 
 
 Q2 
 
174 CHAPTER XIX. 
 
 rejection of the title applied to him ; or what other 
 meaning do you attach to it ? 22. Is there any vari- 
 ous reading which seems preferable to that of the com- 
 mon text? 23. Explain the manner in which the 
 neuter article is here used to introduce the enumeration 
 of the commandments ? 24. Why does our Lord cite 
 more particularly the commandments of the second 
 Table ? 25. What is here the import of riXfiog ? 26. 
 With what view did our Lord direct the young man to 
 sell his possessions ; and is the precept applicable under 
 all circumstances ? 27. How is Sevpo here used ? 28. 
 Has any other reading been proposed for tcdfinXov ; and 
 had the Jews any proverb to the same effect, which 
 confirms the ordinary form of it ? 29. In what sense 
 is the word -kXovoioq to be taken ? 30. What consti- 
 tutes the danger of riches; and what is the import of 
 our Lord's remark that trapd dvQpuiroiQ k. t. X. ? 31. 
 Point out the singularity in the construction of this 
 sentence. 
 
 Vv. XVI — XXVI. 20. The person who now came to Christ was 
 a young man (v. 22,), and a ruler (Luke xviii. 18.) ; that is, either a 
 member of the Sanhedrim, or the ruler of a synagogue. He asked 
 the question with earnestness and reverence; for Mark (x. 17.) says 
 that he came running, and kneeled to Jesus. 21. Our Lord did 
 not mean to reject the title of good; but to reprove the ostentatious 
 pride of the Jewish Rabbies, who courted the most flattering and 
 pompous forms of address. It was clearly in this manner that the 
 young man intended to compliment Jesus ; and he rejected it, as not 
 applied to him in that sense only in which he could receive it, and as 
 denoting the perfection of his divine nature. 22. Griesbach reads 
 with the authority of some MSS., versions, and Fathers, rl ue eph)Tq.Q 
 Trepi rov dyaQov ; but the received text is far preferable, both as 
 more naturally arising out of the young man's address, and as more 
 strongly supported by the evidence of the MSS. 23. In the New 
 Testament, but more particularly by St. Luke and St. Paul, the 
 
CHAPTER XIX. 175 
 
 neuter article is frequently used absolutely, at the head of a maxim or 
 sentence, which is introduced as the main topic of discourse. For 
 examples, see Luke i. 62. ix. 46. xxii. 2. 4. 23. 37. Acts iv. 21. 
 xxii. 30. Rom. viii. 26. xiii. 9. 24. Our Lord refers more imme- 
 diately to the commandments of the second table, not as being more 
 important than those of the first, but because they were generally 
 refined upon, and explained away by the Pharisees, and because it 
 was to a supposed observance of them that the enquirer trusted. 
 25. By re'Xeioc is meant one thoroughly instructed in his duty, and 
 carrying it into practice. See 1 Cor. ii. 6. Phil. iii. 15 ; and com- 
 pare Heb. v. 12. vi. 1. See however, chap. v. qu. 82. 26. In 
 directing the young man to sell his goods, our Lord meant to 
 instruct him, that if he had really that love to God and man which 
 the commandments enjoined, he would be ready to part with all his 
 worldly wealth in order to prove his sincerity. The precept is not 
 a general one, but applicable only to those times when an entire 
 renunciation of the world was necessarily incumbent on those per- 
 sons, who devoted themselves to the propagation of the Gospel. 
 See vv. 27, 28. 27. Here devpo is equivalent with e\9e. So 
 Mussei Carm. 248. Sevpo juoi eig cpiXornra. Arist. Pac. 1326. devp', 
 <J yvvai, eig dypov. 28. For KaprfXov, some would read icd/xiXov, 
 a cable ; but the Talmudic writers use precisely the same proverb 
 to indicate extreme difficulty, except that a?i elephant is substituted 
 for a camel. 29. It is clear from Mark x. 23, 24. that rcXovaiog 
 here means one who trusts in his riches. 30. The danger arising 
 from riches consists in the temptation to make an ill use of them -, 
 and in their liability to foster pride, avarice, idleness, and forgetful- 
 ness of religion. See Luke xii. 16. sqq. j xvi. 19. sqq. 1 Tim. vi. 
 9. 17. James v. 1 — 5. At the same time the grace of God is 
 sufficient to enable men to overcome these temptations ; and should 
 accordingly be diligently prayed for. 31. In classical Greek 
 ddvvarov and Sward would be followed by a simple dative. The 
 addition of the imperative is a Hebraism. Compare Gen. xviii. 14. 
 
 Vv. XXVII— XXX. 32. Illustrate the expression 
 rl apa earai 7//x7v ; and shew to what the question refers ? 
 33. Mention the three meanings which have been as- 
 signed to the word 7ra\iyy£veata } and give a reason for 
 that which you prefer. 34. What does the expression 
 Kadiaecrde hn Opovovg indicate, in connection with the 
 
176 - CHAPTER XIX. 
 
 final exaltation of the Apostles of Christ ? 35. What 
 is understood with eKaTovrairXaGiova ; and what is the 
 nature of the promise ? 36. Explain the declaration, 
 
 7roX\ol C)£ effovrai TtpCuTOl ec^ciroi, K. £. 7T. 
 
 Vv. XXVII— XXX. 32. See chap. xvm. qu. 30. The ques- 
 tion refers to Christ's observation to the young man, e%eig Qnaavpov 
 iv ovpavy. 33. In the only other place (Tit. iii. 5.), in which the 
 word TraXiyyevecia occurs in the New Testament, it manifestly 
 denotes the regeneration of Baptism} a sense totally irrelevant to 
 the present context. As applied to a state of things, however, it will 
 mean any great renovation or restoration; and accordingly it has 
 been understood of the great change introduced by the preaching of 
 the Baptist. To this the objections are manifest. Most commenta- 
 tors therefore, antient and modern, connect it, not with aicoXovOij- 
 Gavreg, but with tcaOicreaOe, so as to mean the time of final retribu- 
 tion, when a neiv creation, as it were, shall take place, and mankind 
 be born again into a life of glory. This last interpretation is con- 
 firmed by St. Luke (xxii. 30.), who replaces the expression by iv ry 
 fiaoiXeia fiov, which the present context shews to be Christ's king- 
 dom of glory. 34. High honour and dignity are indicated by the 
 phrase KaQiaeaOe eVi Qpovoig, and it should seem that the Apostles 
 will be assessors of Christ at the day of judgment. See 1 Cor. vi. 2. 
 35. VJ"ith.6KaTovTa7r\acriova supply [xepn, or perhaps ay add. It ap- 
 pears from Mark (x. 30.) and Luke (xviii. 30.) that this promise is made 
 to Christians generally, and relates to the hopes and consolations, which 
 even in this world, and in the midst of persecutions, arise in the 
 heart of the sincere Christian. 36. The declaration ttoWoi eaovrai 
 k. t. X. seems to have been a sort of maxim frequently employed 
 by Christ to check the presumption of his disciples ; though here it 
 has an immediate reference to God's dealings with mankind in 
 respect to the blessings of the Gospel, as set forth in the following 
 parable. 
 
 ' 
 
CHAPTER XX. 177 
 
 CHAPTER XX. 
 
 Vv. I — XVI. 1. dv6pw7ru) oiKO^eff7roTi]. Why is 
 drdptv-n-h) added ? 2. State briefly the import of the 
 parable, as indicated by the particle yap. 3. Whom 
 did the labourers that were hired first and last respect- 
 ively represent ? 4. Illustrate the phrase ajj.a npui ; 
 and quote that which corresponds with it in Latin. 
 
 5. Where did labourers usually stand to be hired, and 
 what was probably the usual wages of a day's labour ? 
 
 6. How was the Jewish day divided ; and with what hours 
 of the modern day does the division here noted correspond? 
 
 7. In what sense is c7/auoj> here used? 8. Who was 
 the e-xiTpoTTog ; and how was the same officer called in 
 Latin? 9. To whom was the same appellation after- 
 wards applied ; and is it so used in the New Testament ? 
 10. Explain the formula dvh onvdpiov. 11. What may 
 be inferred from the order in which the labourers were 
 paid, the equal rewards, and the discontent of those who 
 were first hired ? 12. Does the parable hold out any 
 encouragement to a late repentance? 13. In what 
 sense, and with what ellipsis is icoieiv used by the mur- 
 murers ? 14. Illustrate the expression eV rote ipoig. 
 
 15. What do you understand by o^daXfiug 7rovr?poc? 
 
 16. How then is dyadog to be rendered? 17. What 
 is the meaning of the terms kXtjtui and ekXektoi ; and 
 what is the import of our Lord's declaration ? 
 
 Vv. I— XVI. 1. See chap. xiii. qu. 37. 2. The particle yap 
 shews that the parable of the Labourers in the Vineyard was in- 
 tended to illustrate the declaration with which the last chapter 
 concluded ; and, though it represents the Jews as called before the 
 Gentiles and yet accepting the Gospel after thern, it is also appli- 
 
178 CHAPTER XX. 
 
 cable, in a more general sense, to God's dealings with mankind at 
 large, in regard to their outward call to the means of grace, as well 
 as to their future retribution in a state of glory. 3. By the labourers 
 who were first hired are meant those Jews, whom the teaching of 
 Jesus and his Apostles converted ; and, by the last, those Gentiles, who 
 came not in before because not called before, but readily embraced 
 the Gospel as soon as it was preached to them. 4. Similar phrases to 
 dua TTjOa/i are common in the best writers. Thucyd. iv. 1. dfxa di 
 irpon efifiaXovreg. Herod. IX. 45. a'fia tjfxepa. Xen. Anab. II. 2. 
 21. dua ry eifi. The full phrase would be dua avv t<$ 7rpu>i. So 
 in Latin, Plaut. Merc. n. 1. 31. Mane cum luce simul. 5. As 
 the dyopd, or public market, was the place of most general resort, it 
 was there that labourers usually stationed themselves for the pur- 
 poses of being hired. A denarius, or about l\d. of our money, was 
 the daily pay of the Roman soldiery, and in all probability the wages 
 of daily labour. See Tobit v. 14. Tacit. Ann. I. 17. 6. The Jew- 
 ish day, from sunrise to sunset, was divided into twelve equal parts 
 (John xi. 9.) ; and the hours here specified will therefore correspond 
 with nine, twelve, three, and five o'clock respectively ; the time of 
 payment being six o'clock, or sunset. 7. By diicaiov is meant that 
 which is equitable and reasonable ; according to the work performed. 
 Compare Phil. i. 7. Col. iv. 1. 2 Pet. i. 13. 8. The eVirpo7roc 
 was an officer answering to a steicard or bailiff. Hesychius : 67rt- 
 TpoTTOQ' 6 irpooraTuiv xojpiiov Kai oXi]Q rrjg ovcriag. Herod. I. 
 108. 7rdvTo>v eitiTpoTrov. It appears that the instruction and 
 guardianship of children was sometimes part of his duty. See Gal. 
 .iv. 2. Xen. Mem. i. 2. 40. Joseph. B. J. I. 30. 5. By the Romans he 
 was called procurator. Cic. Or. pro Csecin. c. 20. Procurator dicitur 
 omnium rerum ejus quasi poene dominus, hoc est, alieni juris 
 vicarius. Compare Auson. ad Paulin. Ep. 22. 9. The Roman 
 governors were also called Procuratores or e7nrpo7rol, though they 
 are called in the New Testament by the more general appellation of 
 ijyefxoveg. See chap. x. qu. 40. 10. Render dvd dnvdptov, 
 a denarius apiece. The form is given more fully, dvd etc eicacrTog, 
 in Rev. xxi. 21. 11. From the order in which the labourers were 
 paid, it appears that the Gentiles, though last called, were the first 
 who received the blessings of the Gospel : — the equal rewards imply 
 an equality of privilege and advantage to all who embrace Christ- 
 ianity ; — and the murmuring of those who were first hired represent 
 the extreme reluctance of the early Jewish converts to admit the 
 Gentiles to equal privileges with themselves. See Acts xi. 2,3. xiii. 45. 
 sqq. Rom. xi. 28. and elsewhere. 12. Since the call was no sooner 
 
CHAPTER XX. 179 
 
 given than obeyed, it is clear that the rewards of those called at the 
 eleventh hour holds out no encouragement to a late repentance. 13. 
 Some understand -Koiei v in the sense of Etarpifteiv, as in Acts xv. 33. and 
 elsewhere; but it is better to supply epyov, as in Exod. xxxi. 15. lxx. 
 14. Wither toZq ep.o~ig, supply xpj/uaeri. So Luke xv. 31. ret epd, 
 for which Matthew (xix. 21.) has rd virdpxovra. 15. See chap, 
 vi. qu. 32. 16. As opposed to 7rovr]p6g in the sense here used, 
 dyaOog must be rendered liberal, beneficent. 17. Sometimes the 
 terms kXtjtoi and e/cXefcroi are nearly synonymous; but here the 
 former are those who, though called, may or may not obey the call 
 to embrace the Gospel; whereas the latter are those only who fulfil the 
 conditions, and are therefore chosen to partake of the privileges of 
 Christianity. Our Lord's declaration, therefore, gives no colour to 
 the doctrine of an arbitrary election ; but affirms simply that those 
 who are eminent for their Christian labours will receive the due 
 reward of them, whether they come early or late into their Lord's 
 vineyard. 
 
 Vv. XVII— XIX. 18. Why dva(3ai V etv ei S 'hpo- 
 auXvfxal 19. What is meant by k<xt lllav? 20. In 
 what relation are the apyiiepeig and ypa/jfiareig men- 
 tioned together? 21. How was Christ delivered toIq 
 eQveo-l ? 22. Point out the remarkable character of 
 this prophecy, as proving Christ's omniscience. 
 
 Vv. XVII — XIX. 18. Jerusalem was built on a mountain in the 
 elevated country of Judsea ; and thence dvaj3aiveiv is constantly 
 used in the New Testament of a journey thither. So also in Joseph. 
 Ant. xii. 7. 6. xiii. 6. 4. B. J. n. 3. 1.; 12. 6. 19. By /car' idiav 
 it is intimated that our Lord and his disciples travelled apart from 
 the rest of the people who were going to keep the passover at Jeru- 
 salem. 20. See Introd. qu. 73. 21. Christ was delivered to the 
 Roman governor Pilate, and his Gentile soldiers ; and therefore toIq 
 eOveat. See John xviii. 32. 22. Humanly speaking, it was more 
 probable that Christ would have been privately assassinated, or 
 stoned in some popular outbreak, than brought before a foreign 
 tribunal, and put to death by the Roman punishment of crucifixion. 
 His prediction is therefore a remarkable instance of the prophetic spirit 
 with which he was endued. 
 
180 CHAPTER XX. 
 
 Vv. XX— XXVIII. 23. Who were the sons of 
 Zebeclee, and what was the name of their mother ? 
 24. With whom did her request originate ; and under 
 what impression was it made ? 25. What is implied 
 in the expression, to icaOiaai e'/c de^iuiv kcu e£ £vu)wjjlojv ; 
 and to what custom does it probably allude ? 26. Ex- 
 plain and illustrate the sense in which iroriipiov and 
 /3a7rri<7/ia are here employed. 27. How was our Lord's 
 prediction respecting James and John verified? 28. 
 Supply the ellipsis with ovk i<ttlv ipov Sovvai; point out the 
 import of our Lord's declaration; and translate the passage 
 in accordance with that import. 29. Can the conduct 
 of the brothers, or of the disciples, on this occasion, be 
 reconciled with a persuasion of Peter's supremacy ? 
 30. Give the signification of the word \vrpov ; and ex- 
 plain the expression \Wpov aVrt ttoXXwv, as applied to our 
 Lord. 31. Is ttoWoi to be interpreted with any degree 
 of latitude ? 
 
 Vv. XX— XXVIII. 23. See chap. iv. qu. 62. 24. From Mark 
 x. 35. it appears that Salome made the request for her sons' pre- 
 eminence at their own instigation, under the impression, which the 
 Apostles still continued to entertain, of a temporal kingdom about to 
 be erected by the Messiah. 25. The expression, to KaQiaai 4k 
 £>e%i(Hv Kal e% evojvvfuov, implies exaltation to a station of the 
 highest dignity. Compare 1 Sam. xx. 25. 1 Kings ii. 19. Psal. xliv. 
 9. ex. 1. 1 Esdr. iii. 7. iv. 42. Joseph. Ant. xi. 4. Xen. Cyr. vin. 
 1. 6. Perhaps there is an allusion to the Jewish Sanhedrim, where 
 the two principal officers sat on the right and left of the President. 
 26. A cup is a frequent emblem of the portion of good or ill, gene- 
 rally the latter, which falls to the lot of man ; and to drink of the 
 same cup with another signifies to have the same measure of afflic- 
 tion. See Horn. II. Q. 525. Psal. lxxiv. 8. Isai. Ii. 17, 22. Jerem. 
 xxv. 15. 28. Lam. iv. 1. John xviii. 11. Rev. xiv. 10. So Plaut. \ 
 Cas. v. 2. 44. Ut seiiex hoc eodem poculo, quo ego bibo, biberet. 
 Another familiar symbol for immersion in calamity is Baptism. See 
 Psal. xli. 7. lxxxviii. 7. Cant. viii. 7. Jerem. xlvii. 2. Ezek. xxvi. 19. 
 
CHAPTER XX. 181 
 
 Dan. ix. 26. Jonah ii. 4. Luke xii. 5. So Virg. vEn. VI. 512. His 
 mersere mails. 27. In fulfilment of this prophecy, James was 
 beheaded by order of Herod Agrippa (Acts xii. 2.), and John was 
 banished to the isle of Patmos by Domitian (Rev. i. 6.). 28. The 
 ellipsis ofepyov, understood with ovk iariv ifxov Sovvai, is supplied 
 Xen. Cyr. II. 1. 11. Eur. Phoen. 154. Our Lord does not disclaim 
 the power of granting his disciples' request, but asserts that his will 
 agrees with that of his Father, as to the selection of those who will be 
 chosen to the highest honours. Hence d\X' i] must be rendered 
 except ; as in Herod. I. 193. Callim. II. Dian. 34. Compare also 
 Matt. xvii. 8. with Mark ix. S. 29. Had any supremacy been pre- 
 viously adjudged to Peter, it is clear that neither would the brothers 
 have now sought, nor the disciples afterwards disputed about it. 
 30. Properly Xvrpov is a ransom ; and thence generally in the Scrip- 
 tures it is synonymous with e'^iXao-jtinr, a peculiar sacrifice. Compare 
 Numb. xxxv. 31. Prov. vi. 35. See also Lucian. D. D. iv. 2. ^lian. 
 H. An. x. 13. Our Lord therefore gave his life instead of the lives 
 of those for whom he suffered. 31. As frequently in Scripture, 
 7ro\Xoi is here used in the sense of Travreg. St. Paul indeed uses the 
 cognate expression, dvriXvTpov xnrep 7rdvTiov } in 1 Tim. ii. 6. Com- 
 pare also Rom. v. 15. with 1 Cor. xv. 22. 
 
 Vv. XXIX— XXXIV. 32. Where was Jericho? 
 
 33. In what particulars do the narratives of the cure of 
 these blind men, as given by Mark and Luke, differ from 
 that of Matthew ; and how do you reconcile the dis- 
 crepancies? 34. Point out any peculiarity in the 
 construction of the question H Qikere irori)aio v^Tlv ; and 
 supply the ellipsis. 
 
 Vv. XXIX — XXXIV. 32. Jericho was a large town, in the tribe 
 of Benjamin, about three miles west of the Jordan and sixteen east 
 of Jerusalem. For its history, see Josh. iii. 16. vi. 20. sqq. ; Judg. i. 
 16. 1 Kings xvi. 34. 2 Kings ii. 5. 21. Joseph. B. J. I. 18. 5. Plin. 
 N. H. v. 14. 33. For etcKopevofievuv, Luke (xviii. 35.) has ev rep 
 iyyiZeiv, ichile he teas near, not as he drew near. Compare Luke 
 x. 9. xv. 1. Rom. xiii. 12. Moreover, Luke and Mark (x. 46.) men- 
 tion only one blind man, whom the latter calls Bartimceus. Doubt- 
 less there was something more remarkable in his case, than in that of 
 his fellow-sufferer. For a similar discrepancy, see chap. vni. qu. 49. 
 
 34. The dative vfiiv is a Hebraism. In Greek the accusative is 
 properly used. Before Troirjvw, there is the usual ellipsis oi'iva. 
 
182 CHAPTER XXI. 
 
 CHAPTER XXI. 
 
 Vv. I — XI. 1. Describe briefly the situation of the 
 Mount of Olives, and the villages of Bethany and Beth- 
 phage. 2. Whence does it appear that Bethany was 
 not the village to which Jesus sent the disciples ; and 
 whither did he in all probability direct them ? 3. Is 
 there any difference in the direction given by our Lord 
 to his disciples, as related by the other Evangelists ? 
 
 4. Upon which of the animals did Christ ride, and why ? 
 
 5. In what sense do you here understand 6 avpiog ? 
 
 6. Whence is the prediction, said to have been fulfilled 
 on this occasion, cited; and what was its fulfilment 
 designed to effect? 7. Are expressions, similar to 
 0vyan)p 2twj/, of frequent occurrence ? 8. How are the 
 nouns vIoq and viro'Cvywv here applied ? 9. Was there 
 any thing undignified in Christ's riding upon an ass? 
 10. What is the antecedent of the relative abrwv ? 11. 
 Of what was the conduct of the multitude indicative; 
 and was it in conformity with the prevailing customs 
 of the Jews and other nations ? 12. Explain and 
 illustrate the exclamations uttered upon the occasion. 
 13. How is kadoQr) here used? 14. What was the 
 date of Christ's public entry into Jerusalem ? 
 
 Vv. I — XI. 1. The Mount of Olives, so called from its producing 
 that fruit in abundance, lay eastward of Jerusalem, at the distance of 
 about two miles (Acts i. 12.). Josephus however (Ant. xx. 7. 6.), 
 reckoning from the very foot of the hill, says that it was only five 
 stadia from the city. On the eastern declivity of the mountain 
 were the villages of Bethany and Bethphage ; both of which, from 
 their proximity, are mentioned by Mark and Luke. 2. It appears 
 from John xii. 1, 12. that Jesus was now coming from Bethany, 
 
CHAPTER XXI. 183 
 
 which could not therefore be the village to which he sent his dis- 
 ciples. Bethphage therefore was doubtless the place to which he 
 directed them. 3. St. Mark (xi. 2.) and St. Luke (xix. 30.) men- 
 tion the colt only ; and describe it as one upon which no man had 
 ever sat. 4. This was doubtless because it was upon the colt that 
 our Lord rode ; and both among Jews and heathens those animals, 
 which had never been employed in the service of men, were devoted 
 to religious uses. See Deut. xxi. 3. 1 Sam. vi. 7. Virg. Georg. iv. 
 540, 551. Ovid. Met. ill. 11. Hor. Epod. ix. 22. 5. By 6 Kvpiog 
 is not meant the Lord kcit' e£ox»]V, i. e. the Messiah; but is 
 equivalent with 6 SiddaicaXog, as applied to the Jewish doctors by 
 their disciples. See Matt. xxvi. 18. 6. The opening words of the 
 prophecy, here cited, are from Isaiah (lxii. 11.), and the remainder 
 from Zechariah (ix. 9.). Of none other than Jesus could it be said 
 that he entered Jerusalem as therein described ; and its fulfilment 
 was designed to elicit from the Jews such a public acknowledgement 
 of his claims before his crucifixion, as must necessarily identify him 
 with their expected Messiah. 7. In the expression Qvyarijp SicJj/, 
 Jerusalem is personified ; and cities and countries are frequently so 
 designated in the writings of the prophets. Compare Psal. xliv. 13. 
 exxxvi. 8. Isai. xlvii. 1. Jerem. xxvi. 24. Lament, i. 6. ii. 1. Amos 
 v. 2. 8. With vTroZvyiov there is an ellipsis of £wcw, and the 
 word, signifying an animal which bears the yoke, is appropriately 
 applied to the ass, as a beast of burden. Compare Exod. xxii. 10. 
 Isai. xxi. 7. Of viog, signifying a colt, there is a parallel instance in 
 Plutarch. Conv. Sept. Sap. p. 150. elra jxevroi (TUi^povrjcrag, ojg 
 ovov viog eln, Kareiravne ra%u tov Spo/xov. 9. There was nothing 
 undignified in Christ's riding upon an ass ; for persons of the highest 
 distinction were commonly so -mounted. See Gen. xxii. 3. Judg. 
 v. 10. x. 4. 2 Sam. xviii. 9. 1 Kings i. 33, 34. Compare Horn. II. 
 A. 537. 10. Although Christ rode only upon the foal, yet the 
 plural avTuiv must be used in reference to it, instead of the singular ; 
 for to refer it to ifidna is harsh and unnatural. 11. This reception 
 of Christ by the multitude was expressive of the most triumphant 
 gratulation. Among the Eastern nations it was customary to spread 
 their garments in the way of kings, and persons of distinction ; and 
 also to carry palm-branches in their hands, and strew the path with 
 flowers. See Levit. xxiii. 40. 2 Kings ix. 13. 1 Mace. xiii. 51. 
 2 Mace. x. 7. The Greeks and Romans also had a similar custom. 
 Compare ^Esch. Agam. 881. JHerod^vn. 54. Li v. x, 47, Q. Curt. 
 v. 1. 19. Tacit. Hist. n. 70. Ovid. Trist. IV. 2. 50, Herodian. i„ 
 7. 4. Claudian. de Laud. Stil. n. 400. 12. Hosannah is a Hebrew 
 
184 CHAPTER XXI. 
 
 word, signifying save now : and the exclamations here used are 
 taken from Psal. cxviii., and were employed by the Jews during the 
 Feast of Tabernacles. There is an ellipsis of eorw both with 'Qaav- 
 vd and evkoynfievog, so that the import of the words is, may God 
 jyreserve and bless the son of David. As used upon this occasion 
 they indicate a conviction that the hopes expressed in them were 
 realized in Christ. See also chaps, i. qu. 13. in. qu. 41. xi. qu. 6. 
 13. The verb veieuOai, as well as KiveioBai, is sometimes applied to 
 a city in com??wtion, whatever the cause of the excitement. Compare 
 Matt, xxviii. 4. Acts xxi. 30. 14. Our Lord is generally supposed 
 to have made his public entry into Jerusalem on our Palm Sunday, 
 six days before the Passover ; but it was probably a day later, on the 
 morning after he came to Bethany. [See GreswelPs Dissertations.] 
 
 Vv. XII— XVII. 15. On what day of the Passion 
 week did this cleansing of the Temple take place ? 
 16. Distinguish between to lepov and 6 vaog ; and specify 
 the part of the Temple in which the transaction oc- 
 curred. 17. What was the nature of the traffic which 
 excited our Lord's indignation? 18. Give the deri- 
 vation and import of the word koWvJjktt^q. 19. Why 
 is the article used before Trepiarspugl 20. How do 
 you account for the readiness with which the traffickers 
 yielded to our Lord's authority? 21. How had the 
 Temple become a (nrrjXawv \yo*T&v ; what Scripture 
 does our Lord quote ; and can any other evidence be 
 alleged in proof of the justice of its application ? 22. 
 Upon what principle may oIkoq irpoo-tvyjig be translated 
 definitely ? 23. Whence does Christ cite the prophecy 
 with which he rebukes the Scribes ; and does it materially 
 differ from the original ? 
 
 Vv. XII— XVII. 15. It is probable from St. Mark's account, 
 that the cleansing of the Temple did not take place on the day of 
 Christ's public entry into Jerusalem, but a day later. St. Matthew 
 may have related the occurrence by anticipation, while St. Mark has 
 
CHAPTER XXI. 185 
 
 been more particular as to the date. 16. As distinguished from 
 6 vadq, the Temple properly so called, to tepov comprised the entire 
 building, with its courts, porticos, and chambers. The part here 
 more immediately intended is the court of the Gentiles, which was 
 regarded by the Jews as the least sacred portion of the edifice. 
 
 17. When the desecration at first took place, the traffic there con- 
 ducted was doubtless confined to things offered in sacrifice^, or con- 
 nected with the Temple service ; though it may afterwards have 
 included other kinds of merchandize : and the confusion and noise, 
 which could not have failed to interrupt the more devout wor- 
 shippers, naturally excited the indignation of our blessed Lord. 
 
 18. As Hebrew money only could be paid into the Treasury, it was 
 necessary for those Jews, who came from a distance, to exchange 
 their foreign coin for that current in Judaea. A small piece, called 
 k6\\v(3oq, was demanded for the accommodation, and hence the 
 money-changer was called ko\\v(3igt)Jc.. SeeQicVerr. in 78. Schol. 
 ad Arist. Pac. 1199. 19. The article before 7repiarepag shews that 
 particular doves are meant j namely, those which were appointed as 
 the customary offering of the poor. See Levit. v. 7. xii. 8. xiv. 22. 
 Luke ii. 24. 20. It has been thought that the traders were awe- 
 struck by the energy of our Lord's manner, and probably by a divine- 
 radiance beaming in his countenance, which led them to yield at 
 once to his authority. 21. There were doubtless exactions and 
 fraud in the dealings which took place in the Temple, sufficient to 
 justify the use of the expression air7]Xaiov XyoTwi>, which our Lord 
 adopted from Jerem. vii. 11. The Scripture citedf is from Tsai. lvi. 7. 
 
 ,\ Speaking of a period somewhat later, Josephus (Ant. xx. 7. 5.) says, 
 ' eicdoxeZov KkeTTTuiv, tyoveuv, dp7rdyu)V to \ep6v yeyove. Compare 
 B. J. iv. 5. 1. v. 9. 4. 22. After a verb nuncupative the article 
 could not be inserted, so that oIkoq rrpoaevxtJQ may nevertheless be 
 translated definitely. 23. The Hebrew original of our Lord's 
 citation from Psal. viii. 2. has, thou hast ordained strength, instead of, 
 thou Jiast perfected praise ; but as the only strength, which could 
 proceed from the mouth of babes, must be praise of God for the 
 blessings of the Gospel, there is no material difference between the 
 two expressions. 
 
 Vv. XVIII— XXII. 24. Supply the ellipsis with 
 ■Kpiotag, and shew that the date does not really differ from that 
 which is assigned to it by St. Mark. 25. How do you 
 render avKfjv fiiay ? 26. What cavils have been raised 
 
 r2 
 
186 CHAPTER XXI. 
 
 against our Lord's conduct upon this occasion, and is 
 there any foundation for them? 27. Explain and 
 illustrate the expression to tT]q avK^c. 28. What do 
 you understand by the double assurance, kuv tw opei 
 k. r, A., and navTa. oca av cunjcrjjre k. t. A., ? 
 
 Vv. XVIII — XXII. 24. Trpiotag. Supply oipaq yevofievrjg. This 
 then took place on the Tuesday. Mark (xi. 12.) seems to put it on 
 the preceding day. It is probably* that the observation of the dis- 
 ciples was made on the day after the cursing of the fig-tree, as they 
 perceived, on their return to the city, that it had withered away. 
 25. See chap. vm. qu. 35. 26. It has been said that in cursing 
 the barren tree, our Lord exhibited an impatient temper, and com- 
 mitted an act of injustice. Both cavils are equally without founda- 
 tion. The tree, growing by the way side, was not private property, 
 and being barren was useless. Our Lord therefore marked it 
 as a fitting emblem of the Jews, whose formal profession of 
 religion without practical holiness, was dooming them to swift des- 
 truction. 27. With to Trjg avKrJQ understand Trpay/Jia or ar]p,eiov. 
 So Matt. viii. 33. ret twv t?atjuovi£ojueVwx'. Compare Xen. Cyr. 
 vii. 58. (Econ. xvi. 7. 28. See chaps, xvn. qu. 24. xviii. qu. 29. 
 
 Vv. XXIII— XXXII. 29. i\B6vTi clvtu k. t. X. 
 Explain the construction. 30. Was there any apparent 
 propriety in the question which the Sanhedrim put to 
 .Jesus? 31. Upon what principle did our Lord reply 
 to it ; and what was the nature of the dilemna to which 
 they were driven by it? 32. To what is l£ ohpavou 
 equivalent? 33. 'iypvai we. 7rpo(p{]Tr)y. In what sense is 
 w'c here used ? 34. What is the import of the parable 
 of the Two Sons? 35* Explain fully the expression, 
 'Eyw, Kvpie. 36. What do you understand by 7]\6ev kv 
 o^&J liKaioavvr\Q ? 
 
 Vv. XXIII— XXXII. 29. See chap. Till. qu. 1. 30. There 
 might be a show of reason in the question of the Sanhedrim, because 
 the authority for teaching in the Temple rested with them, and it 
 was part of their office to distinguish between true and false prophets. 
 
CHAPTER XXI. 187 
 
 31. Their perverse refusal, however, to acknowledge the claims of 
 the Baptist, proved that they would equally pervert an assertion of 
 our Lord's divine authority into the means of working his ruin ; and 
 therefore he availed himself of a Rabbinical maxim, that a captious 
 question was to be met by another in reply. Now, as the testimony 
 of one prophet was deemed sufficient to establish the mission of 
 another, they could not admit the pretensions of John, without at 
 the same time confirming those of Christ. 3*2. That e'£ ovpavov 
 is equivalent to en Qeov, see Job xxii. 27. 1 Mace. iii. GO. ix. 46. 
 33. In the words exovai rig 7rpo<pi)Ti]v, the particle rig is synonymous 
 with dXijQrig, implying reality rather than similitude. Compare 
 Mark xi. 32. Luke xx. 6. See also Matt. vii. 29. John i. 14. 34. 
 From the remark with which the Parable is followed up, it is plain 
 that the Two Sons represent the Publicans, and Pharisees respectively ; 
 whereof the latter promised much, and did nothing; but the former 
 were induced by the Baptist's preaching to embrace the Gospel. 
 The case of the Jews and Gentiles, may easily be included. 35. 
 With 'Eyri,Kvpie, supply 6e\u) from the preceding verse. It is clearly 
 an expression of ready assent similar to icou,eyri, in Gen. xxii. 1. 
 Numb. xiv. 40. 1 Sam. iii. 4. xxii. 12. Compare also Arist. Nub. 
 725. Equit. 32. 36. The words ijXOev ev d£y SucaioGvvijg are 
 equivalent to riSrjyei eig diicatoGvvqv. He lead them to repentance 
 by the example of holiness which he set. See Joseph. Ant. xviii. 
 62. 
 
 Vv. XXXIII— XLI. 37. Explain the parable of 
 the Householder. 38. Is there any thing similar to it 
 in the Old Testament ? 39. What was the \-nvog ; and 
 what the v7ro\rjviov, of which St. Mark speaks? 40. 
 For what purpose was the Tower erected? 41. In 
 what sense is the verb lipeiv used ? 42. Whom do the 
 IovXol represent ; and can you show that the treatment, 
 which they are said to have received, was really experienced 
 by them ? 43. Illustrate the expression uaKovg kukCoq 
 aVoMvrcu. 44. How was the denunciation fulfilled ? 
 
 
 Vv. XXXIII— XLI. 37. The parable of the Hemeholder repre- 
 sents the wickedness of the Jews in rejecting all the prophets and 
 messengers of God, and eventually killing the Son of God himself; 
 
188 CHAPTER XXI. 
 
 the punishment about to overtake them ; and the admission of the 
 Gentiles to be God's Church and people in their stead. 38. It is 
 founded upon the very similar one in Isai. v. 1. sqq. 39. A xoine- 
 press, Xrjvog, was a cavity, frequently dug into the side of a hill, into 
 which the grapes were thrown, and the juice squeezed into a vessel 
 or receptacle, called viroXrjviov (Mark xii. 1.), which was placed 
 below. 40. It was usual to erect a high tower for the keeper of 
 the vineyard, in order to protect the fruit from foxes and other 
 animals (Cant. I. 6. 11. 15.), or from robbers. The custom still 
 prevails in the East. 41. Properly depetv is to flay, or tear off the 
 skin; and thence, to scourge. See Mark xii. 3. Luke xxii. 63. 
 Acts xvi. 37. Arist. Vesp. 504. Arrian. Epict. n. 20. 42. By 
 ^ SovXoi are meant the prophets; of whom Isaiah was killed, Jeremiah 
 beaten, and Zachariah stoned. See 2 Kings xxi. 10. 16. 2 Chron. 
 xxxvi. 16. Nehem. iv. 26. Jerem. xliv. 4. sqq. At the same time, 
 the expressions are probably employed in a general acceptation. 
 43. The paranoinasia, Kaizovg fca/cwg d-TroXXvvai, frequently occurs. \ 
 See Soph. Aj. 1469. ^Eur. Med. 805. Anthol. Gr. in. 7, 8. Dion. H. ' 
 vin. 6. 44. This denunciation was fulfilled, about forty years 
 afterwards, by the destruction of the Temple and city of Jerusalem, 
 and the dispersion of the inhabitants. 
 
 Vv. XLII — XL VI. 45. Does there appear to be 
 any confusion in the order of this passage? 46. 
 Whence does our Lord take the quotation here cited, 
 and how is it applied ? 47. Explain the construction, 
 both of the accusative \idoi>, and the words elg KeQaXijv 
 ytoviag. 48. To what do you refer abrt) and dav/iaarr) ? 
 49. Point out the import of the denunciation, dpdrjaerat 
 dif vjj.wy k. t. X. 50. What is the allusion contained 
 in the words 6 Trtouv k. t. X. ; and how do you under- 
 stand them? 51. In what sense is the verb Xik^v 
 to be taken ? 
 
 Vv. XLII — XLVI. 45. Jesus, having led his hearers to admit the 
 principle enforced in the parable, proceeds to apply it; and itisr^, 
 probable that the two verses of the application have been proposed. 
 46. The citation is from Psal. cxviii. 22, 23. It represents Jesus 
 
CHAPTER XXI. 189 
 
 Christ, proposed to the Jews as the corner stone of the Church, and 
 though rejected hy them on account of his want of comeliness and 
 beauty (Isai. liii. 2.), selected by God himself, and approved by 
 miracle and prophecy, to be the true foundation of the building 
 required. In the Scriptures the Church is frequently represented 
 under the figure of a building, of which Christ is the XiQog a'/cpo- 
 yuviaiog. (Eph. ii. 20.). Compare Acts iv. 11. Rom. ix. 33. Tim. ii. 
 19. 1 Pet. ii. 7. 47. In the construction, XiOov is here made to 
 agree with the relative by attraction, instead of being the nominative 
 to the verb. So Virg. 2En. i. 573. Urbem quam statuo, vestra 
 est. Plaut. Epid. in. 4. 12. 1st tint, quam quarts, ego sum. Of 
 the form, si£ Ke<paXi)v ycjviag, see chap. xix. qu. 8. 48. Since avrtj 
 and 9av/.ia(TTi) cannot be referred to /ce^aXj/V yuiviag, the syn- 
 tax is generally explained according to the Hebrew idiom, by 
 which the feminine is frequently employed instead of the neuter, 
 which does not exist in the language. Compare Gen. xxiv. 14. 
 Judg. xix. 30. 1 Sam. iv. 7. xi. 2. lxx. Probably, however, the 
 feminine adjective may have a reference to oiKoSofxtj, implied in the 
 participle oiKodo/xovvreg. 49. It is not possible to mistake the 
 meaning of the denunciation, on apQijcrerai k. t. X., which has been 
 lamentably fulfilled in God's desertion of the Jewish Church, and his 
 acceptance of the Gentiles. 50. The words d 7recrwv /c. r. X. 
 seem to be an allusion to Isai. viii. 14, 15. Having represented 
 himself as a stone, our Lord proceeds to state the consequences of 
 coming in contact with it. He that stumbles at this stone, induced 
 by his prejudices to disbelieve the Gospel, shall, until he repent, be 
 bruised with a degree of violence, less than the utter ruin of him, 
 upon whom, in consequence of his obstinate rejection of his Saviour, 
 the stone shall fall, and grind him to powder. 51. Properly the verb 
 XiKfiav is to winnaic corn from the chaff; and thus it may allude to 
 the dispersion of the Jews. In the sense which the E. T. attaches 
 to it, it will include the punishment of the wicked at the day of 
 Judgment. Such may also be its meaning in Dan. ii. 44. lxx, 
 Xeirrvvel Kai XiKfirjcrei irdaag rag (3a<riXeiag, 
 
 
190 CHAPTER XXIT. 
 
 CHAPTER XXII. 
 
 Vv. I — XIV. 1. How, and upon what principle, do you 
 account for the use of ydfxovg in the plural ? 2. Point 
 out the object, and indentify the characters, of the parable 
 of the Marriage feast ; and shew that Christ is repre- 
 sented under a title elsewhere applied to him. 3. Ex- 
 plain and illustrate the sense in which Kakelv is here 
 used. 4. How many times were guests commonly 
 invited to an entertainment; and which invitation is 
 here intended 1 5. Shew that the custom is accurately 
 represented in the parable. 6. What meal is meant by 
 to upiarov ? 7. What were rd vinaTa, and are they to 
 be distinguished from ol ravpoi 1 8. What are the ori- 
 ginal and applied significations of the verb dveiv ? 9. 
 What do you infer from the terms ra orparev/jartt, rove 
 tyovtig, and rrjv irokiv ivi-npr\atv1 10. How do you 
 understand the mixture of bad and good among the 
 guests invited to supply the place of those who refused 
 the former call ? 11. What was the wedding ga? v nient; 
 what is implied in the want of it ; and what is the spirit- 
 ual import attached to it? 12. What is the original 
 meaning of the verb ^tfxovvy and how is it here employed ? 
 13. Explain the allusion in the expression to ckotoq to 
 iluTepov. 14. To whom do you refer the declaration 
 with which the parable concludes ? 
 
 Vv. I— XIV. 1. The word yd/xog signifies not only a marriage, 
 but a marriage-feast ; as, for example, in Horn. Od. A. 226. Some- 
 times these feasts continued for a week or more ; and this will prob- 
 ably account for the use of the plural. See Gen. xxix. 27. Judg. xiv. 
 10., and compare Arrian. Exp. vii. 4. 6. 2. Under the figure of a 
 marriage-feast made by God for his Son, the bridegroom of the 
 
CHAPTER XXII. 191 
 
 Church, the parable represents the invitation given to the Jews to 
 embrace the Gospel ; and, on their refusal, the reception of the 
 Gentiles in their stead, provided they appear in the robe of Chris- 
 tian righteousness. The servants were the Baptist, the seventy 
 disciples, and the Apostles ; of whom the latter were sent again with 
 an enlarged commission after our Lord's resurrection. Christ is also 
 represented as the bridegroom or spouse of the Church in 1 Cor. xi. 
 3. Eph. v. 23. Rev. xix. 7. ; and probably throughout the Song of 
 Solomon. 3. Properly KaXeiv is to call; and hence, as here used, 
 to invite or carry an invitation. So also in 1 Sam. ix. 22. Proy. ix. 
 3. lxx. Hesiod. Op. D. 342. Anthol. Gr. i. 79. 1. Vocare is used in 
 like manner in PJaut. Menaech. in. 1. 11. Asin. iv. 1. 23. Hence 
 those who were sent with an invitation were called by the Greeks 
 KXi'ropeg, and by the Romans vocatorcs. See Athen. II. 8. Plin. 
 N. H. xxv. 36. 4. Guests were twice invited ; first, to give time 
 for preparation : and again, with notice of the hour, shortly before 
 the entertainment. Here the allusion is to the second invitation. 
 5. One invitation had already been sent by the Baptist, which was I 
 now renewed by the Apostles, who were eventually sent to the 
 Gentiles. 6. Among the antient Greeks, to dpiarov was their 
 morning meal, but subsequently the name was given to that which 
 was taken about noon, as distinguished from the Zelirvov, or supper. 
 The terms, however, are frequently interchanged. 7. By aiTicrrd, 
 from aiTi^eiv, are meant any animals fattened for food; Z,oia being 
 understood. Compare 2 Sam. vi. 13. 1 Chron. xv. 26. Luke xv. 23. 
 It has been thought that oi ravpoi Kai rd aiTiard is a hendiadys for 
 ravpoi (TiTi^ofievot, as ravpovg Kai OTep-ixara for ravpovg eorefi- 
 ixevovg in Acts xiv. 13. Here, however, it should, seem that different 
 animals are meant. 8. Properly Oveiv signifies to sacrifice ; and 
 since both Jews and heathens offered sacrifices at marriages (Joseph. 
 Ant. viii. 23. Athen. v. 1. Serv. on Virg. 2En. in. 136.), it has been 
 thought to retain its original sense in this place. Thus also we have 
 the phrase ydpovg Oveiv in Philo and Plutarch. Since, however, 
 the verb frequently means simply to kill, it is better so to under- 
 stand it. Compare Deut. xii. 15. with John x. 10. See also Acts x. 
 13. 9. The <TrpaTevp,ara were manifestly the Roman armies under 
 Titus and Vespasian, by which the Jews were punished for the 
 murder of Jesus, themselves slaughtered, and their city and temple 
 reduced to ashes. 10. As the guests included both bad and good, 
 so are these intermixed in the visible Church, until they will be 
 separated for their rewards and punishments respectively at the day 
 of judgment. 11. A custom prevailed among the antients gene- 
 
192 CHAPTER XXII. 
 
 rally of wearing at marriages a garment suitable to the occasion. 
 Thus Aristophanes (Av. 1699.) speaks of a ya/xiKrjv y Xavlda a and 
 Eustathius (on Horn. Od. Z. 28.) says that each guest received one 
 from the bride. It is certain that accidental guests were supplied by 
 the donor of the feast ; so that the appearing without one could only 
 proceed from disrespect or negligence. The wedding garment of the 
 parable is clearly emblematical of the gifts and graces of a Christian 
 life. See Rev. xix. 8. 12. In its primary acceptation, §i\iovv is 
 to muzzle (1 Cor. ix. 9.); and thence to silence; as again in v. 
 34. Mark i. 25. Joseph. B. J. i. 22. 3. 13. See chap. vin. qu. 23. 
 14. See chap. xx. qu. 17. The declaration may also intimate that 
 of Christians comparatively Only a few live in a manner worthy of 
 their profession, and so as to have any claim to admission into the 
 kingdom of heaven. 
 
 Vv. XV — XXII. 15. Explain and illustrate the 
 verb TrnytSevew, and the corresponding verb employed 
 by St. Luke. 16. Who were the Herodlans ; and 
 what was the nature of the snare by which it was in- 
 tended to entrap Christ? 17. What is the formation 
 of the word 'HpwSiavoi? 18. Give the import of the 
 phrase j3\eit£t v elg irpoawTrov tivoq. 19. Upon what was 
 the question put to our Lord grounded ; and what recent 
 occurrence rendered it peculiarly dangerous to solve ? 
 20. Upon what principle did the counter-question of our 
 Lord, and the precept built thereon, depend ? 
 
 Vv. XV— XXII. 15. For Trayidevauxn, St. Mark (xii. 13.) uses 
 dypevcrioai. Of the two verbs, the former is properly employed with 
 reference to folding, and the latter to hunting; so that either of 
 them will signify metaphorically to entrap or ensnare. Compare 
 Prov. vi. 2. lxx. In a similar way Cicero (Q. Acad. iv. 29.) makes 
 use of the expressions irretire and laqueos tendere. 16. Of the 
 Herodlans, see Introd. qu. 67. The question of tribute was so 
 framed, that a reply in the affirmative would have enabled the 
 Pharisees to denounce Christ as an enemy of his country ; and in 
 bringing with them the Herodians, they had contrived that the con- 
 trary judgment might be reported, as treason, to the Roman go- 
 vernment. 17. Like Antonianl, Cossariani, Christiani, so also 
 
CHAPTER XXII. 193 
 
 Herodianx is a word of Latin formation. 18. In the Scriptures, 
 the phrase jSXeVeiv etc irpoouTrov, or its equivalent \ap(3aveiv 
 7rp6<T<i)7rov rivog (Luke xx. 21.), implies respect of persons, pre- 
 judice, partiality. Compare Lev. xix. 15. Deut. xvi. 19. 2 Sam. 
 xiv. 14. Acts x. 34. James ii. 1. 3. 9. 1 Pet. i. 17. Jude 16. 19. The 
 question of the legality of paying tribute was built upon the Mosaic 
 injunction (Deut. xvii. 15.) against setting a stranger to be king over 
 them ; with which the Jews considered the tax imposed by the Romans 
 to be inconsistent. As Judas the Gaulonite had recently incited the 
 people to rebellion, with .a view to rid themselves of this obnoxious 
 tribute, it was a peculiarly dangerous subject to touch upon ; and the 
 insidious malignity of the Pharisees is strongly marked by their 
 attempt to involve Christ in the discussion of it. 20. There is a 
 maxim in the Talmud, that wherever the coinage of a king is current, 
 the people are bound to him as their sovereign : so that the production 
 of a piece of money, impressed with the image and superscription of 
 Augustus, was an acknowledgement of his right to their obedience, 
 and of their duty to pay the tribute demanded of them. 
 
 Vv. XXIII— XXXIII. 21. Who were the Sad- 
 ducees ; and what was their creed ? 22. What was the 
 object of the Law respecting a deceased brother's wife ; 
 and was Moses, strictly speaking, the author of it ? 
 23. Was the question put to our Lord framed for the 
 occasion ; or was it a common topic of debate ? 24. 
 What do you here understand by rac ypa^dg, with refer- 
 ence to the authority which the Sadducees allowed to the 
 Scripture Canon ? 25. How do you here understand 
 the expression, rrtv dvvafjuv tov Qeoii 1 26. What is the 
 import of our Lord's argument respecting the God of 
 the Patriarchs ; and is there anything like it in the 
 Rabbinical writings ? 
 
 Vv. XXIII— XXXIII. 21. See Introd. qu. 65. 22. The object 
 of the law respecting a deceased brother's wife was to keep the 
 families and tribes of the Israelites distinct; but at the same time, 
 it was only a .perpetuation of the practice in use among the Patri- 
 archs. Compare Gen. xxxviii. 8. Deut. xxv. 5, 6. 23. Although 
 
194 CHAPTER XXII. 
 
 the case was doubtless put as strongly as possible, yet the objection 
 itself seems to have been frequently canvassed by the Jewish doctors : 
 for it is found in the Talmud. 24. Since the Sadducees had ap- 
 pealed to the writings of Moses, it is probable that the ypatpai, to 
 which our Lord refers, may be so limited. It does not follow, how- 
 ever, as some have imagined, that the Sadducees, like the Samaritans, 
 rejected the rest of the Old Testament. 25. Here, as in other 
 passages, it is enough to interpret tijv d. rov Qeov of his power to 
 raise the dead/ Compare Acts xxvi. 8. Rom. vi. 4. 1 Cor. vi. 14. 
 Eph. i. 19,20. Phil. iii. 21. Heb. xi. 19. 26. At the time when 
 God declared to Moses from the burning bush (Exod. iii. 6. 15.) that 
 he was God of the Patriarchs, they had been long dead ; yet he was 
 still their God : consequently they were still in existence. This the 
 Sadducees denied ; and the refutation of their doctrine carried with 
 it a proof of the resurrection. Manasseh Ben Israel, a Jewish writer, 
 has a similar argument : — " Since God is not a God of the dead who 
 are not, but of the living icho are, we justly conclude that the souls 
 of the Patriarchs are still in existence. 
 
 Vv. XXXIV — XL. 27. What meanings have been 
 assigned to the formula kiri to clvto ; and how is it here 
 employed ? 28. How does St. Mark designate this 
 vofitKog; and in what spirit does he appear to have ad- 
 dressed Jesus, and received his reply? 29. Upon what 
 prevailing notions was his question grounded ? 30. 
 Illustrate fully the expression kv 6Xn ttj Kapciy gov, k. t. A. 
 31. Why is the article omitted before 7rpwr^ kcu fAeydX-n ; 
 and how is fjnydXn to be understood? 32. In what 
 sense does our Lord say that the second great command- 
 ment is like the jirst ; and what Pharisaical error does 
 the assertion refute ? 33. What is the Scriptural im- 
 port of the term neighbour ? 34. Explain the allusion 
 contained in the word Kpt/iavrcu, and point out the mean- 
 ing of our Saviour's observation. 
 
 Vv. XXXIV — XL. 27. Some consider the phrase eVi to avro 
 equivalent to onoOvnaSov, with one accord ; but it is better perhaps 
 
CHAPTER XXII. 195 
 
 to supply xwpiov. Hesychius explains it by 6/xou, and eig tov 
 avTov tottov. Compare Psal. ii. 2. lxx. Luke. xvii. 35. Acts i. 15. 
 ii. 1. 44. iii. 1. iv. 5. 2G. 28. This vopiKog is called by St. Mark 
 (xii. 28.) elg ruiv ypapfia-ewv, and from the narrative of that Evan- 
 gelist, he does not seem to have questioned Jesus with any insidious 
 intention, but, struck with the force of his reasoning with the Saddu- 
 cees, to have been really anxious to test his knowledge of the Law. 
 Nothing more maybe meant by 7retpdZ,iov ; and he appears by the 
 same account to have listened to our Lord's reply with candour and 
 docility. 29. See chap. v. qu. 35. 30. The expression iv S\y tij 
 KapSip aov, k. t. X. implies the most energetic exercise of every 
 faculty and power. Thus Arist. Nub. 86. e'Lnep etc rrjg KapSlag /x' 
 ovrojg 0i\etc. Theophr. Char. 17. Oavfxd^tx) el cry icai diro ^i'v^l 
 fie 0i\el£. Plaut. Capt. n. 3. 29. Id petam, id persequarque cords 
 et amnio atque viribus. Catull. Pel. Thet. lxv. 69. "JToto ex te 
 pectore, Thcscu, Toto anlmo, totd pendebat perdita mente. Of 
 the' same use of the preposition iv there are examples in Ecclus. vi. 
 26. vii. 29, 30. Compare Mark xii. 30. Luke x. 27. 31. Ordinals 
 and superlatives generally omit the article ; and fxeydXrj is here put 
 for fxeyia-7]. See chap. v. qu. 36. 32. In saying that the second 
 great commandment was like the first, our Lord meant that it was 
 equal, or nearly so, in importance ; thus setting aside the doc- 
 trine of the Pharisees that the observance of one precept would 
 excuse the neglect of another, and that the duties of the first Table 
 were greatly pre-eminent above those of the second. 33. In a 
 Qhristiart sense, the term neighbour includes any one who stands in 
 need of help, and is capable of receiving it. See Rom. xiii. 8. 
 34. In the verb Kpefiavrai there is an allusion to the custom of 
 hanging up laws in a public place, where all might see them ; and 
 our Lord's meaning is that love to God and man comprehends the 
 grand design of all religion. 
 
 Vv. XLI— XLVI. 35. What was the design of the 
 question which our Lord now proposed to the Pharisees ; 
 and the nature of the reproof contained in it ? 36. 
 Whence did he cite the passage upon which his argu- 
 ment is built ; and would the Jews necessarily admit the 
 propriety of the application ? 37. What is the import 
 of the phrase Kadijadat tic ZsZitiv ? 38. What do you 
 understand by Tidivai rovg ix^povg vtco tCjv ttoZwv ? 
 
196 CHAPTER XXIII. 
 
 39. State the dilemma in which the Pharisees found 
 themselves involved. 
 
 Vv. XLI— XLVI. 35. The design of the question which our \ 
 Lord put to the Pharisees was to refute the notion, on the one hand, 
 that the Messiah would establish a temporal kingdom ; and, on the 
 other, to reprove their ignorance of the Scriptures in regard to hi9 
 person and dignity. Though he was a descendant of David, he was 
 at the same time his Lord ; and consequently his kingdom was 
 superior to any earthly kingdom. 36. As he cited the prophecy 
 from Psal. ex. 1., which the Jewish doctors with one consent applied 
 to the Messiah, they could not but admit the cogency of the inference 
 derived from it. 37. See chap. xx. qu. 25. 38. To place the 
 foot upon the neck of an enemy implied conquest ; and the expression 
 TiQivai tovq ex^povg k. t. \. indicates the exaltation of Christ above 
 his spiritual enemies. See Judg. iii. 26. Isai. xlii. 13. lxiii. 1. 
 39. Had the Pharisees replied to Jesus, they must either have re- 
 jected the authority of David, or acknowledged the divinity of 
 Christ. 
 
 { 
 
 Ct>6 
 
 5 f : So 
 
 s 
 
 CHAPTER XXIII. 
 
 Vv. I — XII. 1. From whom are the multitudes, 
 ol b'x^ 01 ) nere distinguished ? 2. What is the import 
 of the expression iwl rrjg Mwaewc KadiSpag KaOi£eiv? 
 3. To what do you limit the injunction, irdvTa ovv oaa 
 uv eiirisHnv /,-. r. \. ? 4. Explain and illustrate the 
 words \eyovai yap, /ecu ov ttoioxkti. 5. What do you 
 understand by the <pop-ia fiapia kcu IvafidoTaKTa here 
 mentioned ? 6. Point out and exemplify the meaning 
 of the expression datcrvXu Kivtiv. 7. What were the 
 <pv\aKTiipia ; what is the import of the term ; and whence 
 arose the custom of wearing them ? 8. What were the 
 Kpaaireca. tCjv Iftariiav ? 9. Does our Lord appear to 
 
CHAPTER XXIII. 197 
 
 iiave denounced the use of the phylacteries and fringes 
 altogether? 10. Explain the terms, 7rpioroKXiaia Lv 
 to'iq Senrvoic, 7rp(x)T0Kade^piat iv rate avvaytoyaig, and acr- 
 TrcKT/jiol iv reus dyopa'ig. 11. What was the Jewish 
 form of salutation? 12. In what sense does Christ 
 forbid his disciples to be called Rabbi and Father ; and 
 upon what grounds ? 13. Does not our Lord fre- 
 quently urge the duty of self-abasement ; and in what 
 light is the precept to be regarded ? 
 
 Vv. I— XII. 1. Having silenced the Pharisees, Jesus addressed 
 himself to the by-standing multitude, as distinguished from the 
 disciples. 2. By the chair of Moses is meant the seat in which the 
 Scribes sate to read and explain the Books of Moses to the people. 
 See Neh. viii. 4. Acts xv. 21. 2 Cor. iii. 15. 3. Though the precept 
 is delivered in general terms, by iravra oaa dv eliriDaiv our Lord 
 meant only what the Scribes taught on the authority of the Law. 
 He certainly did not include the traditions, which he proceeds im- 
 mediately to condemn. 4. The words \iyovai yap, Kai ov ttoiovgi, 
 imply that even where their interpretation of the Law were in the 
 main correct, their practice did not correspond with their teaching. 
 See Arrian. Epict. ill. 7. rjfieiq yap dXXa Xe'yo/uei/, dXXa it' 
 iroiovp.eV Xeyo^iev rd tcaXd, 7roiov/xev rd aiaxpd. Compart 
 Lucian. Fugit. 19. Liy. vu. 32. 5. In allusion to the loads bound 
 S) upon beasts of burden, the rigid observances of external ceremony, 
 called in the Talmud the strokes of the Pharisees, are the tpopTiu 
 fiapea to which our Lord alludes. Compare Acts xv. 10. G. The 
 expression ry SatcrvXy Kive~n>, with which dicpoj is perhaps under- 
 stood, corresponds with the Latin proverb extremo digito attingere, 
 applied to those who refuse the least assistance in cases of emer- 
 gency. Lucian. Demon. IV. ov£i Kara rr\v Trapoifiiav, aKpy r<^» 
 daicrvXy d-^dnevoq. 7. The Phylacteries were slips of parchment, 
 inscribed with certain passages of the Law, which the Jews wore on 
 the forehead and left arm at morning and evening prayer. They 
 were called (pvXaKryjpia, because they were regarded as amulets or 
 charms, and supposed to be a "protection against evil spirits. The 
 texts, which were written on them, were Exod. xiii. 1 — 10.; 11 — 16.; 
 Deut. vii 4 — 9. ; and xi. 13 — 21. It seems that the custom of wear- 
 ing them arose out of a literal interpretation of the divine command 
 
 s2 
 
198 CHAPTER XXIII. 
 
 to have the Law as a sign on their foreheads. See Exod. xiii. 9. 16. ; 
 and compare Prov. iii. 1, 3. vi. 21. 8. See chap. ix. qu. 31. 
 9. As these icpdcrireda, or fringes, were expressly ordered to be worn 
 (Numb. xv. 38 sqq. Deut. xxii. 12.), as a mark of distinction from 
 other people, and were worn accordingly by our Lord himself, it was not 
 against the actual use of them and the phylacteries, but against their 
 ostentatious size and breadth, that his censure was directed. 10. At 
 meals the Jews and antients generally reclined on couches, so placed as 
 to form three sides of a square, and thence called triclinium. Of these 
 the middle couch at the upper end of the table was the 7rpioTOK\i<jia, 
 which was usually assigned to the guests most venerable for age or 
 authority. In the synagogues the chief seats were placed in front of 
 the congregation, and the 7rpu)ToicaQedpiai, or most honourable places 
 on those seats, were nearest to the pulpit, and eagerly sought by the 
 Pharisees. Greetings in the markets indicated respect, and, being 
 offered in the most public place, would imply that the parties saluted 
 were held in high estimation. 11. See chap. v. qu. 80. 12. Of 
 titles of distinction such as Rabbi or doctor, the Jewish teachers 
 were exceedingly vain. They also delighted in the appellation of 
 Father, as indicating authority and a right to command. It was in 
 this sense, as exciting pride and self-conceit, that our Lord forbade 
 his disciples to affect such complimentary forms of address; and 
 because the former belonged of right to himself only, and the latter 
 to God. 13. Christ frequently urged upon his disciples the duty 
 of self-abasement in these same words, oarie, Si u^wVei k. t. X. See 
 Mark ix. 35. Luke xiv. 11., and elsewhere. He seems indeed to 
 have inculcated humility as one of the most distinguishing features 
 of his religion. 
 
 Vv. XIII— XXII. 14. Shew the nature of the 
 charge contained in the words KartaQieTt rag olriae. t&v 
 X*lp<*>y, and illustrate the metaphor. 15. How did the 
 Scribes and Pharisees shut up the kingdom of heaven; 
 and how does St. Luke indicate the same thing ? 
 16. What is the import of the expression Trepuiyeiv rr/v 
 OdXaaaav and rrjv fypav ; and how do you supply the 
 ellipsis? 17. Can you adduce any heathen testimony 
 to the zeal of the Jews in making proselytes? 18. How 
 do you explain the term vlog yeivvnc. ? 19. What is 
 
CHAPTER XXIII. 199 
 
 the import of the expression odrjyol tv^Xoi ? 20. What 
 
 seems to have been the Pharisaic doctrine respecting 
 
 oaths; and the force of our Lord's reproof? 21. What 
 is here the meaning of o^EtXti ? 
 
 Vv. XIII — XXII. 14. It seems that the Pharisees, under pretence 
 of superior sanctity, frequently insinuated themselves into the con- 
 fidence of women, and especially of rich widows, so as to obtain a 
 command over their estates, which they impoverished by fraud and 
 peculation. An instance is recorded in Joseph. Ant. xvu. 2. 6. 
 
 I The metaphorical expression KareoQieiv o'ikIclv is not unusual. Thus 
 Horn. Od. B. '237. icarePovcn fiiaiioc OIkov 'Odvcraijog. Claudian. 
 Epigr. in Curet. lxxv. 8. Consumens luxu fTdgitiisque domum. 15. 
 As Christ opened the kingdom of Heaven by his Gospel, so did the 
 Scribes shut it up by their opposition to his doctrines, and by en- 
 deavouring to dissuade the people from receiving him as their 
 Messiah. St. Luke (xi. 52.) says that they had taken away the key 
 of knowledge ; or, in other words, that they had falsified the true 
 interpretation of the prophets, and thus prevented many from 
 embracing the Gospel. 16. The expression irepidyeiv tt\v 9d\a<j- 
 ffav teal rtjv Ztjpctv, is proverbial of great exertion. Lucan. Phars. 
 
 ' v. 262. Quceris terraque marique His ferrum jugidis. With Znpdv 
 supply yrjv. Ellipses of this kind are very common. Compare Herod. 
 ii. 68. .Elian H. An. v. 33. Virg^Georg. i. 363. Liv. xxit. 2. So 
 Homer has vypd for the sea in II. k. 27. 17. So intense was the 
 zeal of the Jews in making proselytes, that it became proverbial even 
 among the heathen. Hence Hor. Sat. I. 4. 142. Ac veluti te Jud&i 
 cogemus in hanc concedere turbam. 18. See chap. viii. qu. 24. 
 19. See chap. xv. qu. 19. 20. See chap. v. qu. 60. Our Lord, 
 in reproof of the idle evasions of the Jews, affirms that all who swear 
 at all, do in fact swear by God, as in any other case the oath is as 
 ridiculous as it is wicked. 21. Bender 6<pei\ei, he is a debtor ; i. e. 
 he is bound to perform his oath. 
 
 Vv. XXIII— XXVI. 22. Of what significations 
 does the verb diroSeKarovp admit; and which of them 
 does it bear in this place ? 23. State briefly the Jewish 
 Law respecting tithes. 24. What are the three herbs 
 here specified ? 25. How is the censure which our 
 
200 CHAPTER XXIII. 
 
 Lord directed against the Pharisees, on the subject of 
 tithes, to be understood; and does he seem to have 
 alluded to any particular passage in Scripture ? 26. 
 What is the precise meaning of the expression oivXlfciv 
 tov Kwj'W7ra, tyiv ce k. k. ; is the English version correct ; 
 and what is the practice alluded to ? 27. How do 
 you account for the insertion of the article before 
 /cwvwTra? 28. In what sense is Karairiveiv here used ? 
 29. Mention any remarkable instances in which the appli- 
 cation of this proverb to the Pharisees was shewn to be 
 just. 30. Explain both the form and the import of the 
 reproof contained in the words on Kadapi^ETs k. t. X. 
 31. What is the difference between the classical and 
 Hellenistic use of the word irapoxpig ? 32. Is the verb 
 yE^e'iy usually followed by e£ with a genitive ? 
 
 Vv. XXIII — XXVI. 22. The verb dirooeKarovv, which is pecu- 
 liar to the Alexandrine dialect, signifies both to receive tithes, wad 
 to pay tithes. It occurs in the latter sense, which is that of the 
 present text, in Gen. xxviii. 22. lxx. Josephus (Ant. iv. 4. 3.) uses 
 ti}v detcdrnv rekeiv. 23. A tenth part of all property was devoted 
 by the Mosaic Law to the support of the Levites ; another tenth to 
 the service of the sanctuary, which was commonly paid in cattle or 
 grain, except by persons living at a distance, who paid in money ; 
 and every third year another tenth was set apart for the poor. Be- 
 sides this, voluntary offerings were frequently made. See Numb, 
 xviii. 20. sqq. Deut. xiv. 22. sqq. xxvi. 12. 24. Of the herbs here 
 mentioned, ijSvog/jiov, so called from its agreeable odour (Plin. N. H. 
 xix. 8.), is the common garden mint; dvnOov, named from the 
 length of its stalk, etc tov avta 6eTv, is a fragrant species of dill 
 (Virg. Eel. ii. 48.); and kv/xlvov is a plant of the same genus, 
 probably fennel. They are all of trifling value. 25. It was not 
 our Lord's intention to pass any actual censure upon the scrupulous 
 exactness of the Pharisees in tithing these insignificant herbs; 
 but to expose their hypocrisy in neglecting at the same time 
 the more important duties of morality and religion. There 
 seems to be an allusion to Micah vi. 8. 26. The verb 
 
CHAPTER XXIII. 201 
 
 dtv\i^eiv signifies to strain or filter ; so that the English Version ct* 
 should have been to strain out a gnat. Amos vi. 6. lxx. 
 SivXtvuivog olvog. The origin of the mistake is obvious. There is 
 doubtless an allusion to the Jewish custom of filtering their liquids, 
 lest they should chance to swallow any insect that might be unclean. 
 
 27. In proverbial allusions, it is usual in most languages to make 
 the subject of remark definite ; and hence K<6vunra has the article. 
 
 28. The verb Karairiveiv here signifies generally to sicallow ; as 
 applied not only to liquids, but solids. Compare Joseph. B. J. 
 v. 10. 1. vi. 7. 3. 29. For remarkable instances of the manner in I 
 which the Jewish rulers and Pharisees verified the application of this J 
 proverb, see Matt, xxvii. 6. John xviii. 28. 30. In the reproof 
 on KaOaptZere k. r. \., the simile is mixed up with the precept 
 itself. Our Lord alludes to the frequent purification of cups and 
 vessels among the Jews; and his meaning is, that under a fair show of 
 external holiness these hypocrites veiled the greatest impurity of heart. 
 For like examples of subject and simile combined, see Rom. ix. 33. 
 
 1 Pet. ii. 6. Hor. Carm. iv. 2, 5, 10. 31. In Attic Greek, irapoipig 
 is a species of herb; in the Hellenistic dialect, a plate or platter. 
 In the latter sense it is Latinized in Juv. Sat. ill. 142. Quam magna 
 multaque paropside coenat. 32. Properly ye/xeTv is followed by a 
 simple genitive, as in v. 27. Compare Luke xi. 39. Soph. Phil. 897. 
 Arist. Plut. 811. 
 
 Vv. XXVII— XXXIII. 33. To what do the words 
 irapoiyiLa^eTE Tatpoig KiKoviafxivoig allude j what is the 
 meaning of our Lord's declaration; and what is the 
 different form under which it is given by St. Luke ? 
 
 34. Is there any distinction between the expressions 
 oiKo^o/xe'iv tovq ra^ovc and kog}xu.v to. fivnfjtela ; and what 
 was the object of the custom to which allusion is made ? 
 
 35. Is 7]fxev or rifieQa the more probable reading ; and 
 what is the difference between them ? 36. In what 
 sense is al/xa here used ? 37. How do you understand 
 the clause &a-e fjaprvpeiTE eavro'te k. r. X. ? 38. Trans- 
 late and explain the words teat vfitig TrXnpwcraTe to //. r. tt. 
 v/iuiP. 39. What is the reference contained in the 
 terms 6<p£ig, yevvrj/xara e-^idvoiy ? 
 
202 CHAPTER XXIII. 
 
 Vv. XXVII— XXXIII. 33. It way supposed that contact even 
 with the outside of a sepulchre rendered a person unclean (Numb. 
 xix. 16.) ; and therefore they were often whitewashed, that they 
 might be distinctly seen. Like these tombs, fair without and foul 
 within, the Pharisees were upright in their outward behaviour, but 
 their hearts were full of hypocrisy and wickedness. In St. Luke 
 (xi. 44.) the epithet employed is ddnXa, which seems to allude to 
 those tombs upon which the white-washing was effaced ', so that 
 our Lord, under that form of the reproof, represented the danger of 
 contamination to those who unwarily received their doctrines. 
 34. By Kovjieiv tci uvijuela may be meant the repairing and beauti- 
 fying the sepulchres of the antient worthies, as distinguished from 
 oiKoto/xelv, to build them. Thus Herod repaired, in a very splendid 
 manner, the tomb of David. See Joseph. Ant. xvi. 7. 1. Such 
 marks of respect were paid by most of the nations of antiquity to 
 persons of distinguished merit. See 1 Mace. xiii. 27. sqq. Joseph. 
 Ant. xiv. 11. 4. Thucyd. in. 59. Xen. Mem. n. 2. 13. Hell. VI. 
 4. 7. Diod. Sic. xi. 83. 35. Twice in this passage, the MSS. vary 
 between ijfiev and rjueQa, and the best critics adopt the latter 
 reading ; inasmuch as rjfinv was more usually the form of the im- 
 perfect in the Alexandrian dialect, than the Attic if v. See Josh, 
 v. 1. Nehem. i. 4. ii. 11. lxx. Matt. xxv. 35. 36. Here alua is 
 used in the sense of death or murder ; as in Dion. Hal. xi. p. 732. 
 ovSi Ci 07r\uiv Kai a'iuaTog efi<pv\iov ^wpeiV Trpog to SrjfioTiKov. 
 37. In the words wore uaprvpelTe eavroXg, our Lord seems to appeal 
 to their own consciences, that, however they might exhibit a pre- 
 tended zeal in repairing the tombs of the prophets, they knew in 
 their own hearts that they inherited the spirit of those who killed 
 them, and were even at that time plotting his destruction. 38. 
 Fully translated, the clause Kai vuelg TrXvpuaare k. t. X. will be, 
 Jill ye up then the measure of the iniquities of your forefathers ; 
 subaud. tojv dfiapriuiv. See 1 Thess. ii. 16. The form of expression 
 seems to imply an unwilling concession to an obstinate offender ; as 
 much as to say, If you will, you must. Compare 1 Kings xxii. 22. 
 2 Kings ii. 17. John xiii. 27. So Virg^ ^En. iv. 381. I, sequere 
 Italiam. See Servius ad loc. 39. See chap. in. qu. 32. 
 
 Vv. XXXIV— XXXIX. 40. In what manner do 
 you explain Siii tovto 7 . 41. Whom do you understand 
 by 7rpo(])(jraQ kui cr6(povc ko.1 ypa^xarEie ; and Upon what 
 authority ? 42. Supply the ellipsis with k% avrtiv. 
 
 J 
 
CHAPTER XXIII. 203 
 
 43. Is there any evidence to prove the fulfilment of our 
 Lord's prediction ? 44. What opinions have been 
 entertained respecting the person here named Zacharias, 
 and which of them seem to be entitled to the preference ? 
 45. What altar is here called QvaLaarimov ? 46. How 
 long afterwards, and in what manner, was this prophecy 
 fulfilled ? 47. What is the import of the present 
 participle diroKTdvovaa ; and why is the name 'lepovaaXijfx 
 repeated ? 48. Upon what principle is -n-pog avr^v used, 
 since the address is in the second person ? 49. Illus- 
 trate the simile ov rpoirov i-rriovvayzi opvtg k. t. X. 50. 
 Why is ijOeXijaare in the plural? 51. What do you 
 understand by oIkoq 7 . 52. To what coming did our 
 Lord allude in the last verse of this chapter ; and did he 
 teach in public after the delivery of this severe reproof 
 of the Scribes and Pharisees? 
 
 Vv. XXXIV— XXXIX. 40. The words Sid tovto have been 
 variously explained. They certainly cannot mean that our Lord 
 sent prophets to the Jews with a view to complete their iniquity ; 
 and therefore, like oVwc in the next verse, they will indicate the 
 result, rather than the cause, of their wickedness. See chap. I. 
 qu. 49. It may be, however, that they are a mere form of transition. 
 Compare Matt. xxii. 29. with Mark xii. 24. 41. For 7rpo0>}Vac, 
 Kai (7o0ouc, Kai ypafifxctTelg, Luke (xi. 49.) has 7rpo<pijrag Kcti 
 dxoffToXovg. Hence it is manifest that the first preachers of the 
 Gospel are meant. 42. With eg avrdv supply Tivdg, as in Numb. 
 xxLJL-LXX. Luke xxi. 16. John xvi. 17. 43. For the fulfilment 
 of our Lord's prediction, see Acts vii. 59. xii. 1, 2. xxii. 19. sqq. 
 2 Cor. xi. 24, 25. There is no case of crucifixion mentioned ; but, 
 as this was not a Jewish punishment, and would consequently be 
 rarely employed, the scanty records of that age make it possible that 
 such a case may have escaped notice. 44. A prophet, named 
 Zacharias, was killed precisely in the manner here stated, by order 
 of king Joash (2 Chron. xxiv. 20, 21.); but he was the son of 
 Jehoiada. On the other hand Zecharias, one of the twelve minor 
 prophets, was the son of Barachias (Zech. i. 1.) ; but there is no 
 
o 
 
 204 CHAPTER XXIII. 
 
 evidence that he was killed. He may indeed have been murdered 
 by the Jews ; but, as it was by no means uncommon among the 
 Jews for the same individual to have two names, it seems more 
 probable that the former is the prophet, to whom our Lord referred. 
 Besides some officious copyist may have altered, or inserted, the 
 name of the father, -which St. Luke (xi. 51.) omits, from mistaking 
 the person meant. 45. As the altar of incense (Matt. v. 23.) was 
 within the vaog, or Temple properly so called, the altar here called 
 OvcnaaTtjpiov must be that of burnt-sacrifice, which stood in the 
 court of the priests. See Joseph. Ant. vm. 4. 1. xv. 11.5. 46. 
 The destruction of Jerusalem, by which this prediction was fulfilled, 
 and of which our Lord fortells the most minute particulars in the 
 next chapter, took place about forty years afterwards. 47. In the 
 use of the present participle aTTOKTeivovaa, our Lord points at the 
 constant practice of the Jews, continued to the time at which he 
 spoke. See 1 Kings xviii. 13. xix. 10, 14. Nehem. ix. 29. Jerem. 
 ii. 30. xxvi. 23. By repeating the name Jerusalem, he gave at 
 once additional force to thevcensure, and marked the strong emotion 
 of his mind. 48. It was a common Qriental idiom to employ a ' 
 relative in the third person, after a participle agreeing with a pro- 
 noun in the second ; so that avryjv has here the import of aeavrtjv. 
 49. The comparison of a hen covering her brood was not only 
 familiar to the Jews, but is found in heathen writers, as an emblem 
 of fondness and protection. Eur. Here. F. 71. Oi 9' 'Hpa'jcXeioi 
 TTaldeg, qvc v7TOTrrepovg 2w£a> veoaaovg, opvig (jig vtyeifievn. Com- 
 pare Deut. xxxii. 11. Psal. xvii. 8. Isai. xxxi, 5. iEsch. Eum. 1004. 
 Eur. Andr. 442. Troad. 746. 50. By the plural rj0e\7J<Tare, the 
 inhabitants are addressed in a collective sense. So A. Gell. in. 7. 
 Omnis Grcecia decoravere. 51. Either olicog will here mean the 
 country of Judoea; or the Temple may be more immediately 
 intended. The former sense is supported by Jerem. xxii. 5. So the 
 Latins use domus for patria ; as in Cic, Epist. Att. vm. 2. Sail. 
 Cat. c. 44. 52. Unless the concluding words of our Lord's address 
 allude to the conversion of the Jews, who embraced Christianity 
 after the descent of the Holy Ghost, they have not yet been accom- 
 plished ; and they will accordingly indicate the final restoration of 
 the Jews, immediately before his second advent. With this discourse 
 * his public ministry ended. 
 
CHAPTER XXIV. 205 
 
 CHAPTER XXIV. 
 
 Vv. I — III. 1. What buildings do you understand 
 by rag oIkoSo pag tov lepov ; and from what point of view 
 was our Lord's attention directed to them ? 2. In what 
 terms does St. Mark give the disciples' observation ; and 
 how does the description, which Josephus has left of the 
 part of the Temple in question, elucidate the passage ? 
 3. Does any heathen historian attest the accuracy of 
 this description? 4. What is the import of the ex- 
 pression ov fj.)) a<f>r]dy u>de XidoQ eVi Xidov ? 5. Was 
 there any probability, at the time of the delivery of our 
 Lord's prophecy, that it would speedily be fulfilled ; and 
 whence do we derive the assurance of its exact accom- 
 plishment ? 6. Who was Josephus ? 7. Give a brief 
 sketch of the narrative which he has given of the des- 
 truction of Jerusalem ; and of its confirmation from 
 other sources. 8. Had any of the prophets given any 
 intimation of these fearful calamities? 9. Was an 
 attempt ever made to invalidate the truth of Christ's 
 prediction; by whom; and with what success? 10. 
 Who were the disciples, who asked Jesus privately, 
 respecting the signs that would announce the approaching 
 fulfilment of the prophecy ? 11. What is the meaning, 
 here and elsewhere, of the expression rj avvriXeia tov 
 altivoQ? 12. What are the different parts into which 
 the question of the disciples divides itself; and how does 
 our Lord reply to them? 13. Which of the four 
 Evangelists has given no account of this remarkable 
 prediction ; and what is the inference to be drawn from 
 his silence respecting it ? 
 
206 CHAPTER XXIV. 
 
 Vv. I — III. 1. Under rag oiKodo^dg tov lepov are included the 
 entire area of the Temple, with its surrounding courts, porches, and 
 the adjoining buildings. Since Christ and his disciples were now 
 going towards the Mount of Olives, the great eastern portico would 
 be full in front of them. 2. St. Mark (xiii. 1.) states that the 
 disciples particularized the stones, as well as the buildings ; and, 
 according to Josephus, many of the stones, which were used in 
 raising the lofty wall from the base to the top of the hill, were thirty- 
 five cubits long, twelve broad, and eight high. They were also 
 beautifully coloured; and produced a most magnificent effect, 
 more especially when seen from a distance. See Joseph. Ant. xv. 
 11. 3. B. J. v. 5. 6. 3. To the same effect is the description in 
 Tacit. Hist. v. 5. 12. 4. By the expression ov firj dtyeOy \LQoq 
 eVi \iQov, is indicated the most complete demolition. Compare 
 2 Sam. xvii. 12. 2 Kings iii. 25. Lament, iv. 11, 12. 5. At the 
 time when our Lord delivered this prediction, nothing was more 
 improbable, humanly speaking, than the event foretold. Not only 
 was the Temple looked upon as almost impregnable ; but the nation 
 was at peace. Of its complete and fearful accomplishment, however, 
 there is the most satisfactory evidence in the account which is given 
 by Josephus. 6. This writer was a Jewish priest, and an historian 
 of acknowledged fidelity, and the most indisputable veracity. 
 During the progress of the war, he was taken prisoner by the Ro- 
 mans, and remained in their hands until the city was destroyed. Of 
 course nothing could have been farther from his design than to 
 confirm the prediction of our Lord ) and yet his whole narrative is a 
 running commentary, as it were, upon the remarkable agreements 
 between the events foretold and their exact occurrence. 7. He 
 relates that, with the exception of three towers, the wall of the city 
 was so entirely levelled with the ground by those, who dug it up 
 from the foundation, that not a trace was left of its having been 
 ever inhabited ; that Titus was desirous to save the Temple, but 
 that, the Jews themselves having first set fire to the porticoes, a 
 Roman soldier hurled a burning brand into the sanctuary itself, by 
 which the building was speedily in flames ; that the orders of Titus 
 to extinguish the fire were disobeyed ; and that neither threats, nor 
 entreaties, nor stripes could restrain the soldiery, whose determined 
 hatred of the Jews prevailed against the will of Csesar, and made 
 the destruction complete. The Temple, in the words attributed \ 
 to Eleazar, TrpoppiZ,oQ &k (SdOpiov avripiravTai. See Joseph. 
 B. J. VI. 4. vii. 1. In confirmation of this account, Maimonides 
 and the Talmudists relate that Rufus, a captain in the Roman army, 
 
CHAPTER XXIV. 207 
 
 tore up the foundations of the Temple with a plough-share; and 
 Eusebius (Dem. Evang. vi. 13.) says that he had seen men plough- 
 ing with oxen among the ruins. 8. Thus was fulfilled the pro- 
 phecy of Micah (iii. 12.), that Sioyi should be ploughed as a 
 field. 9. Julian, the apostate, sought to falsify our Lord's 
 prediction, by an attempt to rebuild the city and Temple; but 
 flames of fire burst from the old foundations, and, after removing 
 all the remains of the old buildings, they were driven in terror from 
 the work, and compelled to abandon the enterprise. See Ammian. 
 Marcell. xxiii. 1. Socrat. H. E. in. 2. 10. The prophecy had 
 been delivered in the presence of all the disciples ; but Peter, James, 
 John, and Andrew asked, in private, for some information respecting 
 the period and the signs of its accomplishment. 11. See chap. xm. 
 qu. 51. Both significations seem to be here included. 12. There 
 are three points in the question of the disciples, and our Lord replies 
 to them, not by a distinct notice of each, but by so intermingling 
 his descriptions, that it requires some degree of attention to discover 
 whether the destruction of Jerusalem, or his second coming to judge 
 the icorld, is more immediately intended. As to the time, the former 
 was to take place before the generation, then in existence, should have 
 passed away; and the signs of both, being in a certain degree 
 identical, the two events seem to be embodied in one. At the same 
 time, a little discrimination will shew them to be clearly distinct. 
 13. St. John, who survived the destruction of Jerusalem, is the only 
 Evangelist who has not recorded this prediction, since it might 
 then have been said that it was forged after the event. Of those who 
 have narrated it, Matthew and Mark were certainly, and Luke was 
 in all probability, dead before its fulfilment. 
 
 Vv. IV — VIII. 14. What is here meant by gVt rw 
 ovofiari fiovl 15. Was the seige of Jerusalem preceded 
 by the appearance of false Christs? 16. Give instances 
 of wars, and rumours of wars, famines, pestilences, and 
 earthquakes, that happened about the time specified? 
 17. Are not Xifxol and Xoilioi frequently mentioned to- 
 gether ; and from what reason? 18. Illustrate the use 
 of the word woJveq in this place. 19. What is meant 
 by to teXoq, and dpxfi wctVwv. 
 
 Vv. IV — VIII. 14. By eVt rw 6vo/xaTi fiov is not meant that 
 the deceivers came with the authority of Christ, but pretending to 
 
208 CHAPTER XXIV. 
 
 the name of the Messiah. 15. There were many false Christs who 
 laid claim to the Messiahship, about the time predicted. Such were 
 Simon Magus, who told the Jews that he was the Son of God; 
 Dositheus, a Samaritan, who declared that he was the Christ ; and 
 Theudas, who persuaded multitudes to accompany him to the Jordan, 
 and see the waters divide. See Origen. c. Cels. i. pp. 6, 44. Joseph. 
 Ant. xx. 4. 1. 16. Though the world was at peace when this 
 prophecy was delivered, the most violent agitations prevailed 
 throughout the Roman empire previous to the seige of Jerusalem ; 
 bloody icars rapidly succeeded each other ; and four emperors, Nero, 
 Galba, Otho, and Vitellius suffered violent deaths within the space 
 of 18 months. There were also many threatened outbreaks ; and 
 among the rest, metus tunc erat Parthos iterum Syriam Palcestinam- 
 que invasuros. See Sueton. Nerv. 39. Tacit. Ann. xn. 13. 44. xiii. 
 6, 7. Joseph. Ant. xviit. 5. 3. xx. 3, 4. Euseb. H. E. II. 8. A 
 famine, which had been foretold by Agabus (Acts xi. 28.), occurred 
 in the fourth year of Claudius, and raged with such severity in Jeru- 
 salem, that numbers perished from want of food; and, besides this, 
 there were three other famines during the same reign. See Sueton. 
 Claud. 18. Joseph. Ant. xx. 2. 6. B. J. vi. 9. 3. There are records 
 of pestilences in Babylonia (a. d. 40.) and in Italy (a. d. 66.) ; and 
 during the reign of Nero there were earthquakes, by which the cities 
 of Laodicea, Hireapolis, and Colosse were overthrown. Others 
 also are mentioned; and about the same time Pompeii was over- 
 whelmed. Sueton. Galb. 18. Tacit. Ann. xiv. 27. xv. 22. xvi. 13. 
 Joseph. Ant. xviii. 9. 8. B. J. iv. 4. 5. 17. The words \iuog and 
 Xoiuog are frequently found in connexion, as the one calamity is a 
 very usual consequence of the other. Q. Curt. ix. 10. Famem 
 deinde pestilentia insecuta est, quippe insalubrium ciborum novi 
 succi et cegritudines animi vulgaverant morbos. Hence the proverb 
 lieTci Xi[j.6v Xoiuog. 18. Properly loSZveg are the pains of child- 
 birth; to which any great excess of anguish is frequently in Scripture 
 assimilated. Compare Psal. xlviii. 6. Isai. xiii. 8. xxi. 3. Jerem. 
 vi. 24. Hos. xiii. 13. Rom. viii. 22. 1 Thess. v. 3. 19. By to reXog 
 is meant the end of the Jewish economy, which the destruction 
 of Jerusalem would complete; but before this many heavier ca- 
 lamities, of which those already enumerated were only the dpxrj 
 uidiviov, would be experienced. 
 
 Vv. IX— XIV. 20. Produce evidence of the suffer- 
 ings of the Apostles, and Christians generally, about this 
 period ; and of the hatred to which their very name was 
 
CHAPTER XXIV. 209 
 
 exposed? 21. Were there any instances of Apostacy 
 and treachery on the part of believers ? 22. Are the 
 false prophets here announced to be distinguished from 
 the false Christs above mentioned ; and, if so, can you 
 mention the names of any ? 23. What do you under- 
 stand by the words \pvyt)ffeTai // dyuTrrj ? 24. Give the 
 full import of the clause 6 ce vrrofxtivag k. t. X. ; and shew 
 in what remarkable manner it was primarily fulfilled. 
 25. Was the early progress of the Gospel such as here 
 predicted ; and what is the meaning of its being etc 
 fxapTvpiov Tzaai ro~tg tdvevi ? 
 
 Vv. IX — XIV. 20. In fulfilment of the predicted persecutions of 
 the Apostles, they were scourged (Acts xvi. 23.) ; Peter and John, 
 and Paul and Silas, were imprisoned (Acts iv. 3. xvi. 24.); Stephen 
 was stoned (Acts vii. 59.), James was killed by Herod (Acts xii. 2.), 
 and Paul was brought before Gallio, Felix, and Agrippa (Acts xviii. 
 12. xxiv. 20. xxv. 23.). Most of the Apostles, it is believed, sufFered 
 martyrdom ; among whom, in the persecution under Nero, Paul was 
 beheaded, and Peter crucified, at Rome. In fact the very name 
 of Christ was judged to be a crime; and many were put to death 
 simply because they refused to deny their Christian profession. See 
 Justin. Apol. c. 4. Tertull. Apol. c. 3. 21. It appears from Tacitus 
 (Ann. xv.) that there were several cases of apostacy in the Neronian 
 persecution ; and that many Christians were betrayed to torture and 
 death by their friends and relations. See also 1 Thess. ii. 14. 
 22. As distinguished from false Christs, many false -prophets also 
 appeared, who were suborned to urge the Jews to resistance by 
 promising them aid from heaven, and thus deceiving them to their 
 destruction. See Joseph. Ant. xx. 7. 10. B. J. n. 13. vi. 5. 2. 
 Such were the ^Egyptian impostor (Acts xxi. 38.), Phygellus, Her- 
 mogenes, Hymenseus, and Philetus. (2 Tim. i. 15. ii. 17.). 23. By 
 ipvyrjcrerai rj dydiri} TtHv 7ro\\u>v, some understand that the mutual 
 love of Christians, and others that their love of God and religion, would 
 be rendered cold and languid by the lawless and wanton cruelties of 
 their adversaries ; and doubtless the fear of death, and the delusions of 
 false teachers, would have a chilling effect upon many of the less ar- 
 dent believers. The latter is perhaps the true meaning. See Gal. iii. I. 
 2 Tim. iv. 16. Heb. x. 25. 24. See chap. x. qu. 45. Before the 
 
 T2 
 
210 CHAPTER XXIV. 
 
 seige of Jerusalem, the Christians, warned it is said by a revelation 
 from heaven, left the city, and retired to the mountain district about 
 Pella ; and it is remarkable that not one of them is known to have 
 perished. See Jiuseb. H. E. in. 5. 25. That, before the destruc- 
 tion of Jerusalem, the Gospel had been preached throughout the 
 Roman empire, in which sense here, as elsewhere, ?j olicovixevn is to be 
 understood, is abundantly proved. St. Paul had preached from 
 Jerusalem round about unto Illyricum (Rom. xv. 19.); in Asia 
 minor, Greece, Crete, and Arabia ; and probably in Spain and Gaul. 
 (Rom. xv. 24. sqq.; Gal. i. 17.). In the mean time, the other 
 Apostles had not been idle ; churches were planted in the principal 
 cities ; and every creature under heaven had heard the glad tidings 
 of the Gospel. See Rom. i. 8. Col. i. 6. 23. Thus extensively 
 propagated, it was a proof to the Gentiles that salvation was not 
 confined to the Jews, and that the Mosaic economy was ended by the 
 just judgment of God in the destruction of Jerusalem. 
 
 Vv. XV— XXII. 26. Explain and illustrate the ex- 
 pression (3di\vyfxa rfjc eprj/jKocreojQ; and point out the 
 circumstance to which it alludes? 27. To what pro- 
 phecy of Daniel does our Lord refer ; and has Josephus 
 noticed its fulfilment? 28. How is zotioq formed? 
 29. How has kv tottu ay/w been sometimes translated j 
 what seems to be the correct translation, as supported by 
 historical fact, and the parallel expression of St. Mark ; 
 and is the absence of the article any objection ? 30. In 
 what light do you understand the words 6 dvayivuxxmov 
 voutu)', and to whom do you assign them ? 31. What 
 is meant by £7rt rh opy ; and how was the admonition 
 attended to ? 32. To what customs do the phrases «ri 
 tov ()<ujuaroc, and dpcu ra Ifxana allude ; and what is im- 
 plied in the directions given? 33. Were there any 
 circumstances attending the seige of Jerusalem, which 
 realised the woe predicted by Christ, in the case of 
 mothers and their infants? 34. Whence would the 
 difficulties of flight be increased in winter, and on the 
 
CHAPTER XXIV. 211 
 
 sabbath day ? 35. What is the import of the expression 
 dXix^ig ola ov yiyovE k. t. X., and the full force of the com- 
 pared particles obi' ov pj ; and was the extent of calamity 
 thus predicted historically verified? 36. What is the 
 meaning of the verb koXojjovv! 37. What would have 
 tended to encrease the miseries of a lengthened seige; 
 and what does Josephus say on the subject ? 38. Who 
 were the ekXektoI, for whose sake God interfered to 
 shorten the duration of the calamity ? 
 
 Vv. XV — XXII. 26. According to the Hebrew idiom, to ficeXvy- 
 fxa rtjg epijfiuiffeujQ implies the abominable destroyer; and thus in 
 Luke i. 48. rj Taireii^txrig ryjg covXng is put for dovXi] ra7reivij. It 
 is clear from Luke xxi. 20. that the Roman army is intended, which 
 would necessarily be an abomination to the Jews, by reason of the 
 idolatrous standards which they set up in the very precincts of the 
 Temple. See Joseph. B. J. vi. 6. 1. 27. The prophecy, to which 
 our Lord alludes, does not absolutely occur in Daniel; but its import 
 may be gathered from Dan. ix. 27. xi. 31. xii. 11. Its fulfilment is 
 thus noticed in Joseph. Ant. x. 11. 7. AavirjXog icai nepi rrjg tujv 
 'Pu»/tcaitoj> jjyefjioviag dveypaipe, icai on uV avruiv epn/xwOnceTai. ' 
 
 28. The participle icrrujg is the neut. accus. contr. for iarnicog, so as 
 to agree with (58eXvy[ia. So in Luke v. 2. earaira for eor^/co'ra. 
 
 29. From being anarthrous, iv roVy dyitp has sometimes been 
 translated on holy ground; and the city and suburbs of Jerusalem 
 were so accounted. But there is no authority either in the lxx. or 
 in the New Testament for understanding the expression otherwise than 
 of some part of the Temple ; and it was in the Temple, according to 
 Josephus, that the abomination was set up. St. Mark (xiii. 14.) has 
 o7rov ov del, which, however indefinite, seems clearly to be an euphe- 
 mism for the violation of a spot peculiarly sacred. The omission of 
 the article before definite terms is the ordinary usage after prepo- 
 sitions. 30. The words o dvayivoi-cricwv roe'iru seem to be a caution 
 introduced by the Evangelists, in order to impress upon their readers 
 a warning, which it was so important for them to bear in mind. 
 31. See above, qu. 24. 32. Of the expression 6 eVi tov cuipaTog, 
 see on chap. x. qu 50. In apai rd luaTia there is an allusion to the 
 practice of throwing aside the upper garment, when engaged in 
 active employment. Compare .Hesiod. Op. D. n. 9. Virg. Georg. 
 
212 CHAPTER XXIV. 
 
 I. 299. It is clear that these directions imply the necessity of preci- 
 pitate flight. 33. Not only did women and children suffer most 
 severely from the cruelties practised during the seige of Jerusalem ; 
 but vast numbers died by famine, which was so dreadful that 
 mothers snatched the food from their infant's mouths. See Joseph. 
 Ant. xiii. 7. B. J. v. 10. 34. The roads in Judsea were almost 
 impassable in winter, so that the difficulty of flight would then be 
 greatly encreased; and the Jews so scrupulously adhered to the 
 observance of the Sabbath, that they would not have been persuaded 
 to extend the limited distance which they were allowed to travel on 
 that day. See Exod. xvi. 29. Levit. xxiii. 3. Joseph. Ant. xiii. 8. 4. 
 35.. The words oia ov yeyove k. t. X. seem to be a familiar form for 
 expressing any thing exceedingly great, though not perhaps wholly 
 unexampled. Compare Exod. x. 14. xi. 6. Dan. xii. 1. Joel ii. 2. 
 Here, however, the triple negative is very emphatic ; as in Luke x. 
 19. Heb. xiii. 5. and elsewhere ; and the literal acceptation of the 
 words seem to be historically justified. See Joseph. B. J. I. Procem. 
 v. 10. 5. 36. Properly, ko\o(3ovv signifies to amputate (2 Sam. 
 iv. 12. lxx. Diod. Sic. I. 78.); and thence in reference to time, to 
 shorten. 37. Had the seige been of very protracted duration, 
 the Christians who had fled to the mountains would have been 
 without provisions, and would have perished from famine or other 
 accidents ; and Josephus acknowledges that it was shortened by a \ 
 special intervention of Providence (B. J. vi. 8. 5.). 38. Hence the 
 e/cXe/crot were those Jewish converts, whom God had been pleased to 
 choose from among the general corruption that prevailed. 
 
 Vv\ XXIII— XXVIII. 39. Give instances in which 
 the impostors here spoken of deceived the people by 
 pretended miracles. 40. Distinguish between o-^ela 
 and ripara ; and adduce passages in which the two words 
 are used, as here, in combination. 41. Did any of the 
 false Christs collect their followers iv rrj epfijj.u> and iv 
 role TafjieioTig ? 42. What does the comparison dtairep ij 
 darpairrj k. t. X. indicate ; and was the declaration fully 
 verified ? 43. Illustrate the expression 6Vov eav # to 
 TTTwfia, k. t. X. ; and point out the application which our 
 Lord makes of it. 
 
CHAPTER XXIV. 213 
 
 Vv. XXIII— XXVIII. 39. Josephus represents the false Christs 
 and false prophets that appeared as magicians and sorcerers. From 
 Acts viii. 9, "10. it appears that Simon Magus bewitched the Samari- 
 tans with his lying wonders ; and Dositheus, according to Origen 
 (c. Cels. vn. 43.), practised the same deceits. 40. There is this 
 distinction between repag and anfielov, that the former implies an 
 act Trapd <pvaiv, such as raising the dead, and the latter what is not 
 without the limit of nature, but Trapd ti]v Koivrjv avvrjQeiav, as 
 healing the sick. The words are frequently used in connection both 
 by sacred and profane writers. See Acts ii. 19. Heb. ii. 4. Orph. 
 Arg. 37. Polyb. in. 112. 8. -Elian. V. H. xn. 57. 41. As the 
 Jews had imbibed the notion that their Messiah would appear sud- 
 denly and from some unexpected quarter, many of the impostors 
 led their followers into the wilderness ; and there was one of them 
 who promised that signs of deliverance would be manifested in one of 
 the chambers of the Temple. A multitude of men, women, and 
 children, went thither accordingly; when the place was set on fire 
 by the Romans, and they perished in the flames. See Joseph. Ant. 
 xx. 7. 6. B. J. ii. 13. 4. vi. 5. 42. Under the image of lightning 
 is represented the rapid march of the Roman army ; and the com- 
 parison was not only exact in this respect, but in the direction of 
 the march from east to west. 43. The expression orrov edv y ro 
 7rrtJ/xa, k. t. X. is proverbial. Compare Job xxxix. 30. Senec. Epist. 
 46. As applied by Christ, 7rrw^a indicates the Jewish state, and 
 deroi the eagles of the Roman standards. 
 
 Vv. XXIX— XXXV. 44. What is meant by al 
 dvvdfxeiQ twv ovpavwvj and how are the several images in 
 this passage to be understood? 45. Illustrate the 
 figures employed by parallel examples in sacred and 
 profane writers. 46. What are the primary and applied 
 meanings of the verb aaXevetvl 47. What is meant by 
 ro an/jLeiov tov vlov rov aV0pw7rov? 48. Whom do you 
 understand by Trdaat at 0v\ai rrjQ yrjg; and what lamenta- 
 tion is alluded to ? 49. What angels are intended; and 
 what is implied in the gathering of the elect from the four 
 winds and with the sound of the trumpet ? 50. In what 
 sense is 7rapa/3oX?) here used? 51. What case is ra 
 
 / 
 
214 CHAPTER XXIV. 
 
 fyvWal 52. Explain and illustrate the expression 
 iyyvg inl Ovpcuc. 53. What is the necessary inference 
 from the words ov fiij irapeXdrj k. t. X. ? 
 
 Vv. XXIX — XXXV. 44. By ax dvvd/xeig rwv ovpavwv are 
 meant the heavenly bodies generally (Deut. iv. 19. Isai. xxxiv. 4. 
 2 Chron. xxxiii. 5.); and under figures similar to those here em- 
 ployed, the overthrow of kingdoms is commonly represented in 
 Scriptural language. In this metaphorical sense, therefore, they will 
 here apply to the destruction of Jerusalem ; and there is satisfactory 
 evidence that alarming appearances in the heavens preceded that 
 event : but it is probable that the more immediate reference is to the 
 day of judgment. 45. For examples of metaphorical expressions of 
 the like description, see Isai. xiii. 9, 10. xxxiv. 3, 4. li. 6. Ezek. 
 xxxii. 7. Joel ii. 31. iii. 15. Virg. Georg. i. 365. 463.. Ovid. Met. xv. 
 782. Tibull. Eleg. n. 5. 71. Liv. xxn. 4, 5. Justin, xxti. 6. 46. 
 Properly aaXeveiv is used either of a vessel tossed by the wind, or 
 the convulsion of an earthquake; and thence either of a political 
 commotion, as in this place, or of mental agitation, as in Acts ii. 25. 
 Compare Acts iv. 31. xvi. 26. Heb. xii. 26. §oph. (Ed. T. 23. Ant. 
 163. Eur. Rhes. 245. Appian. B. C. I. 687. Dion. H. xi. 691. 
 Herodian. v. I. 47. In announcing to trnfieiov tov v'iov rov 
 dv9p<j)7rov our Lord seems to allude to the sign which the Jews had 
 before required of him. See Matt. xvi. 1. Compare also Mark viii. 
 11, 12. Luke xi. 29. 48. As referred primarily to the destruction 
 of Jerusalem, irdaai oi <pv\ai ttjq yrjg will mean the Jewish tribes; 
 and secondarily, with respect to the day of judgment, the world at 
 large : so that the lamentation would be excited either by the calam- 
 ities of the seige, or the expected punishment of the wicked. 49. 
 In the first place, the angels are the apostles sent forth to make 
 converts, and collect the visible church of Christ, from the four 
 winds, by which the Jews indicated the cardinal points of the hea- 
 vens (1 Chron. ix. 24. Isai. xliii. 5, 6. Ezek. xxxvii. 9.); and God's 
 dispensations are usually said to be announced with the sound of 
 trumpet. See Isai. lviii. 1. Jer. vi. 17. Exek. xxxiii. 3. sqq. and compare 
 Rom. x. 18. With reference to the end of the world, the several 
 terms are to be taken literally. 50. Here 7rapa/3o\?j signifies 
 merely an illustration or comparison. See chap. xiii. qu.5. 51. It 
 is clear from the insertion of the article, that rd <pv\\a is the nom- 
 inative before iictyvy, which is used intransitively. 52. The 
 formula iyyvg eVi Ovpaig is proverbial, and denotes the immediate 
 
CHAPTER XXIV. 215 
 
 proximity of an event. Compare Phil. iv. 5. James, v. 9. Rev. i. 3. 
 So in regard to place, Arist. Plut. 767. dg dvdpeg iyyvg eiviv rj^Tj 
 tljv Qvpuiv. See also Xen. Anab. vi. 5. 23. Virg. iEn. viii. 656. 
 53. Although our Lord's prediction, in its full scope and meaning, 
 included a reference to the final judgment, it is a necessary inference 
 from the announcement that it would be fulfilled before the genera- 
 tion then in being had passed away, that it would receive a full 
 accomplishment, in its primary bearing, in the destruction of Jeru- 
 salem. Accordingly it was fearfully verified about forty years 
 afterwards. 
 
 Vv. XXXVI— XLII. 54. srepi he ttjg kfidpas k. r. X. 
 
 How is this passage to be understood, so as not to re- 
 pudiate the omniscience and consequent divinity of our 
 blessed Lord ; more especially with reference to St. 
 Mark's narrative ? 55. In what sense is ovk tyvuxrav 
 to be interpreted? 56. What is implied in the ex- 
 pression, TpwyovTsg ical Trivovreg, yafiovvreg kcu eVya/zt- 
 'Covng 1 51. To what custom is there an allusion in 
 the words hvo dXijOovrrai k. t. X. ; and what is the illus- 
 tration intended to point out ? 58. Why are the verbs 
 7rapaXa[ji(jdveTai and dtyUrat in the present tense ? 59. In 
 what light does Bp. Porteus regard the words ypnyopelre 
 ow, K. t. X. ? 
 
 Vv. XXXVI— XLII. 54. St. Mark (xiii. 32.) adds that not even 
 the Son knew the precise time at which these fearful events were to 
 take place ; and therefore, if the passage is to be understood literally, 
 it must be referred to the humanity of Christ. Otherwise, according 
 to the Hebrew idiom, eldeiv will here signify to make known or 
 reveal ; and the sense will be that it formed no part of the divine 
 counsels to reveal, either by men, or angels, or by Christ himself, 
 the exact period of the fulfilment of the prophecy. 55. By ovk 
 eyvoxrav is meant that they heeded not ; they paid no attention to 
 the warnings given them (Gen. vi. 3. Heb. xi. 7. 2 Pet. ii. 5.). 
 Compare Luke xix. 42. 56. The expression Tpuyovreg tcai ttivov- 
 reg, y. icai dicy., indicates nothing more than an attention to the 
 ordinary occupations of life. It does not mean that such things were 
 
216 CHAPTER XXIV. 
 
 wrong ; but that they evinced a carelessness of any impending 
 calamity. See Jerem. xxxvi. 5, 6. Plut. Lysand. p. 439. 57. 
 Hand-mills for grinding corn were worked by two persons, sitting on 
 the ground opposite to each other. Women were usually employed 
 in this occupation ; which was nevertheless exceedingly laborious. 
 See Exod. xi. 5. Judg. xvi. 21. Job xxxi. 10. Isai. xlvii. 2. A like 
 custom seems to have prevailed among the antients generally. See 
 Horn. Od. H. 104. Y. 105. Herod, vn. 187. A. Gell. III. 3. The 
 illustration has the same import as that in the foregoing verse ; and 
 is intended to mark the especial providence of God, in rescuing the 
 faithful from that destruction, to which they might at the moment be 
 equally exposed with the disobedient. 58. As commonly in pro- 
 phetic language, the verbs TrapaXafifidverai and dtyierai, in the 
 present tense, indicate an event as certain as if it were already at 
 hand. 59. Bishop Porteus observes that the caution, yprjyopeXre 
 ovv, may be regarded as the moral of the prophecy, or its practical 
 application to Christians of all ages, with a view to fix their atten- 
 tion upon the last great day of final retribution. 
 
 Vv. XLIII — LI. 60. To what division of time does 
 Ttoiq. (puXaKrj allude? 61. What is the import of the 
 two parables with which the chapter concludes? 62. 
 What is the particular import of the verb ^topvy^vai? 
 63. How is Qtpairda here used ; and to what officer is 
 allusion made? 64. Whom may the kukoc SovXoq 
 more immediately represent ? 65. To what punishment 
 does the verb lixoTop.eiv here refer ; and how is it to be 
 applied ? 
 
 Vv. XLIII— LI. 60. See chap. xiv. qu. 38. 61. The para- 
 bles, with which the chapter concludes, are alike intended to 
 inculcate the necessity of watchfulness and perseverance, from 
 the fact that Christ's second coming to judge the world will 
 be sudden and unexpected. Though they apply with more es- 
 pecial force to the Christian minister, the admonition is ad- 
 dressed universally to all. 62. See chap. vi. qu. 31. 63. The 
 noun 9epaireia is used, in the abstract, for the servants of the 
 household, in the sense of the Latin familia. Compare J)ion. 
 fi. I. 83. ^Elian. V. H. n. 2. xn. 40. It is clear that the steward 
 is meant, whose business it was to distribute their allowance of pro- 
 vision to those under his charge. 64. Whitby supposes that the 
 
CHAPTER XXV. 217 
 
 taKog dovXog may represent the apostatizing Jews, by whom the 
 Christians were most cruelly betrayed and persecuted. It appears \ 
 that the delay of their Lord's appearance was the cause of their 
 apostacy. See 2 Pet. iii. 4. 65. The verb dixorofielv properly 
 denotes the horrible punishment of being saicn asunder while alive, 
 which seems to have been in use both among Jews and Pagans. 
 See 1 Sam, xv. 2 3. 2 Sam. xii. 31. Dan. iii. 29. Heb. xi. 37. Horn. 
 Od. E. 338. Herod , ir. 39. Hor. Serm. r. 1. 100. Tertull. Apol. c. 3. 
 There is a tradition that Isaiah was thus immolated. Here, however, 
 any severe punishment may be meant, as emblematic of that of the 
 wicked in the world to come. _ 
 
 CHAPTER XXV. 
 
 Vv. I — XIII. 1. To what period does the adverb 
 -ore refer ? 2. How were marriages celebrated in the 
 East, and with what ceremonies was the bride conducted 
 to her husband's home ? 3. Did a similar custom 
 prevail among the Greeks and Romans ? 4. What is 
 the import of the parable of the Ten Virgins; and how 
 is it explained by Origen and Chrysostom ? 5. Is 
 any thing similar to it found in the Jewish writings ? 
 6. Does the number ten, and the equal division of it, 
 convey any definite meaning in the application of the 
 parable ? 7. What are the relative notions implied in 
 the words (ppovifiot and /iwpcu? 8. The article being 
 omitted before (f>puvifxo: f does it appear to be necessary 
 before /uiopai ? 9. Distinguish between vvara^uv and 
 Kadevceiv. 10. Are there any ellipses in the latter part 
 of the parable ; and how are they to be supplied ? 
 11. How do you understand elg tovq ydyLovg in the 
 plural ? 
 
 Vv. I — XIII. 1. Following up the subject of the last chapter, 
 the adverb ro're refers to the second advent of Christ to judgment; 
 
 u 
 
218 CHAPTER XXV. 
 
 and the following parables are designed to prepare his disciples for 
 an entrance into his kingdom of glory. 2. Marriages were so- 
 lemnized in the East with great pomp and ceremony. Numerous 
 friends were invited on both sides ; and a feast of some days was 
 kept on the occasion ; at the end of which time the bride was con- 
 ducted home with joyful solemnity. As they approached the home 
 of the bridegroom, another party of friends went out to meet and 
 welcome them ; and this procession was headed by virgins bearing 
 lighted flambeaux or lamps in their hands, this part of the ceremony 
 taking place in the evening. See Jerem. vii. 34. xxv. 10. xxxiii. 2. 
 3. A similar custom prevailed among the Greeks and Komans. 
 Horn. II. 2. 492. ~Nvfupag, d' eic OaXdfiiov, vaidiov v7roXap,7rofX€vdu)v, 
 'Hyiveov dvd darv. Xen. Ephes. I. 10. ijyov tijv Kopnv etc. OdXapov 
 [xerd Xaf.i7rddojv, vpivaiov qSovree,. See also Eur, Med. 995. Stat. 
 Theb. viii. 234. 4. The ten virgins represent the Church, which 
 consists of real and professing Christians, expecting the approach of 
 Christ, who is described in Scripture as her spouse; and the design 
 of the parable is to inculcate the necessity of being always in a state 
 of preparation for death and judgment. Origen, Chrysostom, and 
 other fathers regard it as a caution against the danger of a late 
 repentance, which they regard as fruitless in those who live under 
 the Gospel. 5. See chap. xm. qu. 8. A parable very like that 
 of the Ten Virgins, will be found in Kimchi on Isai. lxv. 13. 
 6. The number ten is used indeterminately, as being one of frequent 
 application among the Jews. Thus, for instance, a synagogue was 
 not constituted without the presence of ten members ; and a mar- 
 riage, or funeral, or indeed any solemnity whatever, was not to be 
 conducted with less than ten attendants. Nothing therefore can be 
 inferred from the number itself, or the equal division of it, as to the 
 proportion of sincere Christians among professors. It is merely one 
 of those accidental circumstances in a parable, which are not to be 
 pressed literally. 7. As opposed to typovifioi, prudent and thought- 
 ful, fMopai will mean thoughtless and imprudent. 8. Some editions 
 omit the article before irevre fiwpai, but its insertion is plainly re- 
 quisite ; for though the first five are not definite, the latter, being 
 the remainder of the ten, clearly are so. 9. Between vvard^eiv 
 and KaQevSeiv there is this difference, that the former belongs to 
 incipient slumber, the latter to sound sleep. Basil on Prov. vi. 4. • 
 6 vvGTayp,6e, p,iyp.a eariv rrjg eypnyepaewg. Kai vtzvov. Compare 
 Psal. cxx. 3. Plat. Apol. c. 18. Theophr. Char. vn. 4. 10. There 
 are ellipses in vv. 8, 9, 11. In the first, pipog ri must be supplied 
 with iic rov iXaiov. Before fiTJ7roTe ovk dpiciay some understand 
 
CHAPTER XXV. 219 
 
 the common omission of opdre, but it would be no concern of the 
 foolish virgins to look to the chance in question. Others, therefore, 
 supply (pofiovfieOa, or, as the English Translators, ovdafiuig. After 
 dvoi%ov ijfuv, supply rtjv Qvpav. 11. See chap. xxn. qu. 1. 
 
 Vv. XIV— XXX. 12. To what does ticirep refer; 
 and what is the import of the parable of the Talents ? 
 13. Did our Lord deliver any very similar parable on 
 another occasion ; and with what view ? 14. What is 
 the meaning of the verb dwocrjfxelv ; and how do you 
 account for the use of the present tense ? 15. How do 
 you explain the expressions rd virdpypvTa, and Kara rrjv 
 tfiav Ivvauivl 16. Explain and illustrate the usage 
 of the verbs ipyd£aadai and irou'tv in this passage ; and 
 account for any peculiarity of syntax with the former. 
 
 17. What is the meaning of the phrase awuipetv \6yov1 
 
 18. Adduce any passages that may occur to you, illus- 
 trative of the words iirl 6\tya qc ttlotoq, ic. t. X. 19. 
 How may xapd be understood ; and to what does it 
 ultimately refer? 20. In what sense is aKXrjpug here 
 used? 21. Explain the construction zyvwv at on 
 ct/cXt/ooc el, and adduce similar examples. 22. What 
 is the import of the expression Bepi^y ottov k. t. X.; 
 and what is the allusion contained therein ? 23. What 
 is the nature of the excuse alleged by the slothful ser- 
 vant ; and wherein does its insufficiency consist ? 24. 
 Explain the words 7-pa7re^tV??c and tokoc, with reference 
 to the Jewish Law. 25. Point out the application of 
 the maxim rw yap e^owi k. r. X., and adduce a parallel 
 passage from Cicero. 26. To what is doQrjaeTai kcu 
 7r£pia(rev0ri(TE-aL equivalent ? 
 
 Vv. XIV — XXX. 12. Since no ayodosls is expressed, the par- 
 ticle wWep must be referred to some suppressed clause, such as 
 
220 CHAPTER XXV. 
 
 ovtu)q earai rd rrjg fiaaiXeiag ruv ovpavuiv. The parable is in- 
 tended to shew that reward and punishment will not be indiscrimi- 
 nately awarded at the day of judgment; but be duly apportioned 
 according to the use which each individual has made of the means of 
 grace vouchsafed to him. 13. A very similar parable is recorded 
 by St. Luke (xix. 11.) j which was delivered by our Lord on his 
 journey from Jericho to Jerusalem, and designed to shew that the 
 Jews would speedily be called to account for their perversion of the 
 blessings and privileges which God had bestowed upon them. 
 14. The verb d7ro§nfieiv signifies to go on a distant journey. 
 Compare Diog. L. in V. Pythag. vm. 17. In the present participle, 
 the intention to perform an act is sometimes implied ; and so again 
 in v. 24. Compare Acts xxv. 3. 15. By rd v-rrdpxovTa are to be 
 understood God's various gifts of grace and providence, which are 
 to be exercised Kara rr\v eicdcrTov Svvauiv, according to the widely 
 differing capacities of each individual, and to be accounted for with 
 reference to these capacities. 16. As here used, ipyd^eaQai, with 
 an ellipsis of xprjuara, signifies to employ money in trade. Thus 
 Herod. I. 24. ipyaadjievov xptjuara ueyaXa. Ai'ist. Eq. 850. iroXXd 
 Xpilpar' epydaei. By a similar figure, iroieiv is used in the sense of 
 Kepdaivetv, with which it is interchanged in the following verse. So 
 Theophr. Char. c. 54. Toirjaai deica rdXavra. Compare iElian. 
 V. H. xiv. 32. Thus also in Latin, Cic. Verr. n. 6. Pecuniam 
 maximam facere. C. Nep. in V. Cimon. I. 3. Magnas pecuniae 
 ex metallis fecerat. The construction ev avrdlg is Hellenistic. 
 17. The phrase ovvaipeiv Xoyov signifies to settle accounts. It 
 has been already used in Matt, xviii. 23. 18. With the words 
 eVt oXiya i]g tthttoq, k. r. X. compare Xen. Anab. I. 9. 19. ei ^fi 
 riva opwr] Seivov ovra oiKovoftov e'/c rov Sucaiov, icai Kara- 
 otcevdZovrd re i)g dp^oi %w'|0ac, Kai irpotrodovg Trowvvra, ovdev 
 dv 7T(x)7roTe d^eiXaro, d\\d Kai TrXeiu) 7rpoffeSicov. Cic. ad. Q. F. 
 Quanta est in quoque fides, tantum cuique committendum, 
 19. In the lxx., % a pd frequently signifies a banquet (Esth. ix. 17. 
 sqq.) ; probably from the fact that it was sometimes written over the 
 entrance of a banqueting room. Ultimately it will refer to the happi- 
 ness of heaven. 20. The word (TKXnpog may here be rendered 
 exacting or tyrannical. Compare Isai. xix. 4. lxx. 21. By a 
 common Greek construction, eyvuv ae on aicXnpog el is put for 
 eyvtjv otl (tv <t. el. Compare 2 Sam. xvii. 18. 1 Kings v. 3. Soph. 
 (Ed. T. 1271. So Ter. Heaut. II. 3. 130. Ego te autem novi, quam 
 esse soleas impotens. 22. The expression Oepi^cjv 6'ttov k. r. X., 
 which contains an allusion to agricultural pursuits, indicates a grasp- 
 
•CHAPTER XXV. 221 
 
 ing and avaricious master, compelling the poor to sow for him, and 
 reaping all the profit himself. There is a similar proverb in Arist. 
 Equit. dWorpiov dfiuiv Qepoe. 23. Like most of the excuses Tor 
 sin, this of the slothful servant charges his neglect upon God, whom 
 he regards as a hard task-master ; whereas he ought rather, in any 
 case, to have raised his exertions to the standard required of him. 
 24. From rpaVe^a, a banker's table, TpaireZ,iTt]Q is a money -broker, 
 or banker ; i. e. a person, who exchanged foreign coin at a trifling 
 profit, or received money at a low interest with the purpose of 
 lending it again at a higher rate. The word to'koc does not imply 
 O usury, which the Law expressly forbad (Lev. xxii. 25. xxv. 36.) ; 
 but merely lawful interest or profit. 25. See chap. xin. qu. 19. 
 There is an observation strikingly similar in Cic. Off. ill. Lex ipsa 
 natures, qua utilitatem hominum conservat et continet, decernit 
 profecto ut ab homine inerti et inutili ad sapientein, bonum,for- 
 temque virum transferanhir res ad vivendum necessaries. 26. By 
 hendiadys, 8o9rj<reTai tcai Trepia(xevQi]aeTai is equivalent to irepio- \ 
 auiq SoOrjaerai. So in Luke vi. 48. ec/ca^/e icai efidQvve, for fiaQeioc, 
 iaicaipe. 
 
 Yv. XXXI— XLVI. 27. To what coming of the 
 Son of Man does this passage allude ; and upon what 
 grounds is the reference ascertained ? 28. Explain the 
 expression e-rri Opovov lolnq ; and illustrate the description 
 of the magnificent scene here described. 29. What is 
 indicated under the comparison dlo-Treo b Tvoifx^v k. t. \. ? 
 30. Explain what is meant by placing a party on the 
 right or left hand respectively ; and mention any Jewish 
 custom which our Lord may have had more particularly 
 in view. 31. In what manner does tov 7rarpo v £ depend 
 upon oi evXoynfxivot ? 32. What is implied in the ex- 
 pression and KdTafioXijc, Koafxov ? 33. Supply the ellipsis 
 after awnydyere. 34. In what sense is yvfxvog to be 
 understood ? 35. What are the primary and applied 
 significations of the verb kiriaKz-KTEvQaL ? 36. What is 
 implied in the epithet kXa^iaTiov ? 37. What has been 
 observed respecting the manner in which our Lord 
 
 u2 
 
222 CHAPTER XXV. 
 
 speaks of the punishments of hell and the rewards of 
 Heaven respectively ? 38. Is there any ground for 
 supposing that the punishment of the wicked will not be 
 eternal ? 
 
 Vv. XXXI— XLVI. 27. That the coming of Christ to judgment 
 is here meant, and not the destruction of Jerusalem, appears from 
 the fact that all ?iations will be assembled before him ; and in 
 making this declaration our Lord may have intended to refute a 
 Jewish notion that the Gentiles would have no part in the resurrec- 
 tion. Compare also Matt. xvi. 27. 2 Thess. i. 7. sqq. Jude 14, 15. 
 28. Probably eVi Qpovov §6Z,ng is a hendiadys for Qpovov evdo^ov. 
 
 !The description of this magnificent scene is taken from the pomp 
 and ceremony with which justice was administered by Eastern 
 monarchs, sitting enthroned in state. See also Psal. ix. 5. sqq. ; 
 Isai. vi. 1. Ixvi. 1. Dan. vii. 9. Zech. xiv. 5. 1 Thess. iv. 16. 29. As, 
 in antient times, flocks consisted of sheep and goats intermixed, so 
 good and bad Christians are mixed together in the Church ; and 
 will be separated at the day of judgment. Compare Judg. xiv. 10. 
 Psal. xxxiii. 1. Ezek. xxxiv. 17, 18. Zech. x. 3. 30. The right 
 hand is the situation of honour and acceptance ; the left of rejection 
 and disgrace. So the Jewish writers ; and hence also Plato de Rep. 
 IV. p. 518. SiKaaTaQ rovg fiev Sticaiovg iceXeveiv TropevetrQai rr\v eig 
 $e%iav re kcli dvio did tov ovpavov, Tovg Si ddiicovg rtjv eig 
 dpiarepdv re kcu Karw. See also Virg. JEn. vi. 541. There may 
 be a more immediate allusion to the judicial proceedings of the 
 Jewish Sanhedrim, in which, according to Maimonides, those who 
 were acquitted were placed on the right hand, and those who were 
 condemned on the left. 31. The genitive after ev\oyt]p.ivoi is 
 governed by vtto understood. Thus Gen. xxvi. 29. lxx. eu'AoyTj- 
 lievog vtto Kvpiov. 32. Though air 6 KaTaj3o\rjg kogjaov is doubt- 
 less a phrase expressive of eternity, there is nothing in this passage 
 which sanctions the doctrine of a personal election decreed from the 
 beginning, but merely an intimation of the immutability of God's 
 plan of final retribution. 33. After ovvnydyeTe supply eig tov 
 oIkov, as in Judg. xix. 18. 2 Sam. xi. 27. lxx. 34. By yv/ivog is 
 very commonly meant one icho is ill clad. Compare 1 Sam. xix. 24. 
 Job ::xii. G. Isai. lviii. 7. Mark xiv. 52. John xxi. 7. Acts xix. 16. 
 Thus Senec. de Benef. v. 5. Quern male vestitum et pannosum vidit, 
 nudum se vidisse dicit. 35. The verb emaKeTTTeaBai signifies 
 properly to observe ivith attention (Psal. xvi. 3. Isai. xxvi. 1G. lxx.); 
 
CHAPTER XXVI. 223 
 
 and thence it is applied to the visitation of the afflicted, with a view 
 to their relief and comfort ; as in 1 Tim. v. 10. James i. 27. 
 36. See chap. x. qu. 68. xviii. qu. 16. 37. It has heen observed 
 by many of the Fathers that Christ does not say of punishment, as he 
 does of reward, that it was prepared from eternity ; lest he should 
 be thought to have designed men's condemnation before they sinned; 
 and that he speaks of Hell as in fact intended for the devil and his 
 angels, though men, by yielding to their temptations, would share their 
 torments. 38. Some have maintained that the punishment of the 
 wicked will not be eternal ; but the obvious signification of the word 
 in a variety of passages refutes this opinion ; and the assurance that 
 the righteous will be happy for ever rests on the same grounds that 
 sinners will be miserable for ever. See Psal. ix. 17. Isai. xxxiii. 14. 
 Mark xvi. 16. Luke xvi. 26. John iii. 36. 2 Thess. i. 7. sqq. Rev. 
 xiv. 11. 
 
 CHAPTER XXVI. 
 
 Vv. I- — V. 1. What discourses do you understand 
 by 7raVrac. tovq \6yovg tovtovq ? 2. On what day of the 
 week were they finished ? 3. What is the import of 
 the word 7raVx« ; and by what synonym does Josephus 
 express it? 4. Give Chrysostom's interpretation. 
 5. State briefly the origin of the Jewish Passover, and 
 the ceremonies with which it was celebrated. 6. In 
 what sense is yiveaQai here used ? 7. In what respect 
 did 6 dp-^ispevg, as applied to Caiaphas, differ from ol 
 dp-^iepelg mentioned immediately before? 8. Give a 
 brief account of the office of the high-priest, and the 
 nature of its tenure in the time of Christ. 9. What is 
 known of the pontificate of Caiaphas ? 10. How is 
 av\ij here used ? 11. Whence arose the necessity of 
 taking Jesus by subtilty ; and why was an uproar 
 to be especially dreaded during the feast? 12. Was 
 
224 CHAPTER XXVI. 
 
 the proposal of the Sanhedrim a departure from estab- 
 lished rules ? 
 
 Vv. I — V. 1. The discourses here meant are those which our 
 Lord delivered on the last day of his public teaching, both in the 
 Temple and on the Mount of Olives. 2. They seem to have been 
 concluded on the evening of Tuesday, in the week preceding the 
 Passover. 3. The word 7ra'<rx« is derived from a Hebrew verb 
 signifying to jjciss over without doing any harm ; in allusion to the 
 safety of the first-born of Israel, when those of Egypt were destroyed 
 (Exod. xii. 13, 23.). Josephus (Ant. n. 14. 6.) employs the Greek 
 synonym vnepfiaola. 4. Hence Chrysostom, Horn. 149. wVe'p- 
 fiaaig ecrri tca.9' epfinveiav to Ttdaxa, brt virepefln Tovg 'Efipaiuv 
 o'Ikovq 6 rd TrpuTOTOKa ira'iuv oXoOpevrng. 5. The Jewish Pass- 
 over was instituted in commemoration of the deliverance of the 
 Children of Israel from Egyptian bondage, and of the miraculous 
 preservation of their first-born in the passage of the destroying angel 
 over their houses. It lasted seven days, during which period the 
 people ate unleavened bread only ; whence it was also called the 
 feast of unleavened bread (Exod. xii. 18. Lev. xxiii. 6.). It com- 
 menced on the fifteenth day of the month Nisan, and on the previous 
 evening all leaven was carefully removed from the houses, the paschal 
 lamb was slain, and the blood sprinkled on the door-posts ; on the 
 following day it was roasted whole ; not a bone was to be broken (John 
 xix. 36. 1 Cor. v. 7.) ; and it was eaten by families and friends, not 
 less than ten in number, with bitter herbs, and with the loins girded 
 and the feet sandalled, as if in preparation for a hasty flight. During 
 the repast, an elder of the company related the history of the Exodus 
 (Exod. xii. 26, 27.), and, four cups of wine being drunk, the great 
 Hallel, consisting of Psalms cxiii. to cxviii. inclusive were sung, and 
 the party separated. The third cup, or cup of blessing, was the one 
 over which our Lord instituted the Eucharist; and the Hallel was 
 doubtless the hymn that was sung before he retired with his disciples 
 to the Mount of Olives. 6. Here yiveoQai is used in the sense of i 
 celebrari ; as in 2 Kings xxiii. 22. ovk eyevrjOn to rcdcy^a tovto.J 
 So Xen. Hell. iv. 5. 1. eV $ "laOfita yiyverai. 7. As applied to 
 Caiaphas, 6 dpxiepevg designates the High Priest properly so 
 called, as distinguished from the chief-priests (oi dpxiepelg), or 
 heads of the twenty-four sacerdotal courses. 8. The office of High- 
 Priest, conferred by God upon Aaron, was at first hereditary in his 
 family (Numb. iii. 10.). Antiochus Epiphanes sold it to the highest 
 
 J 
 
CHAPTER XXVI. 
 
 225 
 
 bidder ; and under the Syrian dynasty it was conferred on Jonathan 
 (b. c. 152.), in whose brother Simon the offices of King and High- 
 Priest were united, and so continued till the time of Herod. In the 
 time of Christ, the High-Priesthood was in a very fluctuating state ; 
 and those who had been removed still retained the name, so that two 
 high-priests are sometimes mentioned, though, strictly speaking, one 
 only held the office. 9. Thus Caiaphas is called the High-priest 
 of that year in which our Lord was crucified (John xi. 51.) ; and 
 Annas and Caiaphas are spoken of as high-priests together in Luke 
 iii. 2. Caiaphas purchased the appointment of Valerius Gratus, and 
 retained it during the presidency of Pontius Pilate. See Joseph. 
 Ant. xviii. 5. 2. He it was that, as High-Priest, predicted the 
 death of Christ as an atonement for the people (John xi. 49. sqq.). 
 
 10. Properly av\i} is the area or court-yard in the centre of the 
 building; but it is here put, by synecdoche, for the palace itself. 
 
 11. Since Jesus was regarded by the populace as a distinguished pro- 
 phet, it was necessary to devise some stratagem for his apprehension, 
 lest there should be an attempt on the part of the multitude to 
 rescue him ; and such an event was more likely to happen during 
 the feast, as vast numbers were then assembled at Jerusalem, and 
 frequent tumults were the consequence. See Joseph. B. J. I. 1. 4. 
 v. 5. 8. 12. Maimonides states, that for the greater public ex- 
 ample, great criminals were executed at one of the three high 
 festivals. See Deut. xvii. 12, 13. Fear would have induced the 
 Sanhedrim to recede from the established custom. 
 
 Vv. VI— XIII. 13. Whence is it that Simon is 
 here called the Lepe?' ? 1 4. To what restrictions were 
 those afflicted with the leprosy subject ; and what was 
 the nature of the disease? 15. Who was the woman 
 who anointed our Lord on this occasion ; and was the 
 transaction marked by the presence of any guest, who 
 was likely to attract particular attention? 16. Has 
 St. Matthew observed the true order of time in narrating 
 the occurrence? 17. Explain the words d\dfiao*Tpov, 
 and nvpov. 18. What was the unguent made use of? 
 19. Was anointing a common practice on festive occa- 
 sions ; and was the conduct of the woman distinguished 
 
226 CHAPTER XXVI. 
 
 by any peculiarity ? 20. What is implied in the par- 
 ticiple dvaKEifxevoQl 21. Supply the ellipses in the 
 remark which expressed the indignation of the disciples. 
 22. By whom, and under what feelings, was the remark 
 made ; and how far did the disciples generally participate 
 in it? 23. Is kottovq Kapkyiiv a common phrase? 
 24. Can our Lord be supposed from his reply to have 
 regarded almsgiving as a matter of indifference ? 25. 
 What is the import of the verb erracpiu^etv, as distin- 
 guished from ddnTELv ? 26. Does it appear that Mary 
 had the prospect of Christ's death in view, when she 
 poured the ointment upon him? 27. What is meant 
 by the expression tovto to tbayyeXiov ? 28. What 
 are the different significations of the word evayyiXiov ? 
 29. Is it ever employed in the New Testament, like our 
 word Gosjiel, to denote a history? 30. What is the 
 meaning of the verb K-qovacsiv ? 
 
 Vv. VI— XIII. 13. Simon is here called the Leper, as having 
 formerly been one ; just as Matthew is called the Publican, from 
 his early occupation. 14. See chap. Till. qu. 2. 15. The woman 
 who now anointed Jesus was Mary, the sister of Lazarus, whom our 
 Lord had recently raised from the dead ; and Lazarus himself was 
 one of the guests. See John xii. 1, 3. 16. St. John says that this 
 transaction took place six days before the passover ; and conse- 
 quently four days earlier than the date, to which St. Matthew's order 
 of time ascribes it. Since it is scarcely probable that an action, so 
 closely similar in its details, should have occurred twice within so 
 short a space of time, it is preferable to suppose that Matthew in- 
 troduced it here in order to keep up a connected account of the 
 character and treachery of Judas. 17. Vases for unguents and per- 
 fumes were commonly made of a species of alabaster, and thence 
 called alabastra. Plin. N. H. xxxvi. 8. Hunc lapidem aliqui 
 alabastraton vocant, quern cavant ad vasa ungaentaria, quoniam 
 optime servare incorrupta dicitur. They were however sometimes 
 made of other materials. Theocr. Idyl. xv. 114. Supiw uvpu) xpvvei 
 dXd(3a<jrpa. Schol. dXdfiaarpa' aKevrj pvpcov deicmcd. Cic. Acad. 
 
CHAPTER XXVI. 227 
 
 Q. 2. Alabastrum unguenti plenum. By fivpov is rather meant 
 a perfumed oil than an ointment, as rendered in the English Trans- 
 lation. 18. Mark (xiv. 3.) and John (xii. 3.) say that the fivpov 
 here spoken of was unguent of spikenard ; which was prepared from 
 a root obtained from India, and had a powerful and agreeable smell. 
 See Cant. 1. 12. 19. The antients were much in the habit of 
 anointing and perfuming their bodies; and it was not only regarded 
 as a mark of respect, but of religious import, to anoint the head 
 of distinguished personages. Compare Psal. xxii. 5. Ecclus. ix. 8. 
 Matt. vi. 17. Luke vii. 46. Plato de Repub. in. Hor. Carm. ii. 11. 16. 
 Mart. Epigr. in. 12. 4. In pouring the perfume on the feet of Jesus, 
 Mary evinced her humility and affection, as well as her respect and 
 veneration. 20. See chaps, xiv. qu. 18. xxiii. qu. 10. 21. With 
 els ri supply yeyove, as in Mark xiv. 4. Instead of 7ro\\ov, the 
 full expression would be civrl ttoXKov dpyvpiov. St. Mark has 
 eTrdvcj TpictKoaiuv dnvapiwv. 22. The remark was made by Judas 
 only (John xii. 4.), and that from covetousness ; but, as it wore the 
 pretext of charity, the other disciples silently acquiesced in it. 23. 
 Although kottovq 7rapexeiv is found in Ecclus. xxix. 4. Isai. vii. 13. 
 lxx. Aristot. Probl. v. 38,, the more common phrase is Trpdyp,ara 
 7rapexetv. 24. Our Lord cannot possibly be imagined to have 
 discouraged almsgiving, inasmuch as doing good to the poor is one 
 of the positive precepts of religion. He merely declared that every 
 duty had its proper time and place ; and that Mary had chosen a 
 fitting occasion for what she had done. 25. Both verb and noun, 
 evraQiaZeiv and evrafpiaap-OQ, are used in the Scriptures of em- 
 balming prior to interment, which last is denoted by Bdirreiv. 
 The difference is here distinctly marked. Compare also Gen. % 
 2, 5. 26. It is not necessary to suppose that Mary had our 
 Saviour's approaching death in view ; but merely that Christ himself 
 put a construction upon the act, which would draw the attention of 
 his disciples to what he had recently said upon that important event. 
 27. By tovto to evayyeXiov is meant that part of the Gospel his- 
 tory, of which the passing occurrence formed the subject. 28 
 and 29. See Introd. qq. 10 — 15. 30. See chap. in. qu. 12. 
 
 Vv. XIV — XVI. 31. Whence was the traitor Judas 
 called 'lo-KctpiwrrjQ ? 32. Why may the words tig rdv 
 dwceca have been inserted ? 33. Illustrate the use of 
 diXere in this place. 34. In what sense, and with what 
 
228 CHAPTER XXVI. 
 
 ellipsis, is the verb tariqaav here used ? 35. What are 
 the terms employed by Mark and Luke ; and how do 
 you account for the difference ? 36. Is there anything 
 remarkable in the price of the treachery of Judas ; and 
 what is the amount in English money ? 37. What 
 prophecy was partially fulfilled by this transaction ? 
 38. Is dpyvpia a substantive or an adjective ? 39. 
 Explain svicaipia by citations from Cicero. 
 
 Vv. XIV— XVI. 31. See chap. x. qu. 17. 32. It should seem 
 that Judas is particularised as ele tojv doiSeica in order to mark the 
 aggravated nature of his crime, and probably to point attention to 
 the fulfilment thereby of the prediction in Psal. xl. 9. 33. The 
 verb 6e\e.iv is in a manner redundant ; and thus it is frequently 
 used in conjunction with another verb. Thus Pind. Olymp. vn. 110. 
 iaQXd d' 67r' ecOXoTg epya QeXoi Souev. 34. A frequent signifi- 
 cation of the verb lardvai is to iceigh out money ; where ev Zvyip or 
 araQpip is commonly understood, but sometimes expressed. Thus 
 in Ecclus. xxi. 25. ev Zvycji araOrjoovTai. Herod. II. 65. iGTciot 
 crafyiy irpoQ dpyvpiov Tag Tp'i%ac. Hence it signifies here, and 
 elsewhere, to pay. 35. Instead of the expression here employed, 
 St. Mark (xiv. 11.) has e7rrjyyeiXavTo avrig dpyvpiov dovvai, and 
 St. Luke (xxii. 5.), ovveOevro avrqi dpyvpiov. Since the money 
 was duly paid (Matt, xxvii. 3.), St. Matthew has simply mentioned 
 the payment by anticipation. 36. The price of the treachery of 
 Judas was the sum usually paid for a slave ; so that in this respect, y 
 \ among others, our Lord took upon him the form of a servant. In 
 English money, computing by the Jewish shekel, it was about 
 £3. 155. 37. Thus was partially fulfilled the prophecy, of which 
 the entire accomplishment is recorded in Matt, xxvii. 9. 38. Here 
 dpyvpia is a substantive ; but Josephus uses dpyvpovg, the adjective, 
 with some word like vofxia/xa understood. 39. Cicero thus ex- s 
 plains evKaipia in Off. I. 40. Tempus actionis opportunum Grace \ 
 \ evKaipia, Latine appellatur occasio. And again, de Fin. in. 14. 
 / Opportunitasj sic enhn appellamus evicaipiav. 
 
 Vv. XVII— XIX. 40. ttj ivpi)T V rwv afrfjuDv. What 
 day was this both of the week, and of the Jewish month 
 Nisan ? 41. Are there any grounds for supposing that 
 
CHAPTER XXVI. 229 
 
 Jesus anticipated the generality of the Jews in the cele- 
 bration of his last Passover ; and if so, did he act in 
 accordance with the Levitical institution ? 42. When 
 is 6 deiva appropriately used; and why may our Lord 
 have seen fit to keep the name of his intended host a 
 secret ? 43. Is it known who the individual in ques- 
 tion was ? 44. What time does 6 Katpuc fxov designate ? 
 45. Is TToielv to Trairya a classical phrase ? 
 
 Vv. XVII — XIX. 40. The first day of unleavened bread, on 
 which the Passover was killed and eaten, was the fourteenth of the 
 month Nisan ; and it was on the Thursday night on which it is 
 universally agreed that our Lord ate his last passover. 41. It has 
 been thought however, that he celebrated the feast before the 
 generality of the Jews, by whom it was kept on the evening of the 
 crucifixion (John xviii. 28.). Doubts are known to have existed re- 
 specting the proper day, ev<jj eSei QveoQai to i:da\a (Lukexxii. 7.); 
 but, whatever rules may have guided others, it cannot be supposed 
 that Christ would have departed from the strict letter of the Levitical 
 Institutions. 42. The Greeks use 6 delva to indicate a person, 
 whose name it was an object to conceal : and Christ may probably 
 have withheld the name of his intended host, in order that his plans 
 might not be prematurely interrupted by the treachery of Judas. 
 43. Of the identity of the individual in question nothing can now be 
 known. Some suppose him to have been Joseph of Aramathea, 
 others Nicodemus, and others Simon the Leper. During the great 
 festivals, the houses in Jerusalem were opened freely to any who 
 required accommodation. 44. By 6 Kaipoc fxov, it has been thought 
 that our Lord intended to mark the time of his keeping the passover, 
 as being different from that at which the Jews in general kept it : 
 but it is more natural to suppose that he alluded to his approaching 
 death. 45. The phrase ttoicXv to irdcrxa is pure Greek. Thus 
 Xen. Hell. VII. 4. 28. TrapeaKevd'ZovTO iroi&v rd '0\u/i7ria. So also 
 facere is used for celebrare, in Latin. 
 
 Vv. XX — XXV. 46. Is the verb clvekeito here pro- 
 perly employed? 47. When was the paschal lamb 
 killed and eaten ? 48. Has Matthew omitted any par- 
 

 '230 CHAPTER XXVI. 
 
 ticulars of what took place before, or during, the paschal 
 supper ? 49. To what does 6 ifxjjd^ac k. t. X. allude ? 
 50. What was to rpvj3\lov2 51. Does it appear that 
 Judas Iscariot was present at the Institution of the 
 Lord's Supper ? 52. Explain and illustrate the sense 
 in which v-rrdysi is here used. 53. How does St. Luke 
 speak of the betrayal of Christ ; and does the predeter- 
 mination of the fact render the course of Judas less 
 deserving of punishment ? 54. Point out the grammati- 
 cal peculiarity of the words icdXov tjv avrw ic. r. X., and 
 what such expressions are generally used to indicate. 
 55. What is the import of the formula av tlnac, ? 
 
 Vv. XX— XXV. 46. Although the Rabbins had introduced the 
 custom of reclining at the Paschal supper, it is scarcely probable that , 
 . Christ and his Apostles would have departed from the Levitical in- 
 junction to eat it standing. It should seem therefore that the verb 
 dveiceiro is not to be understood in its literal sense, but as used by 
 the Evangelists with reference to the prevailing practice of the times. 
 47. The lamb was killed between the two evenings, i. e. between 
 three and nine o'clock, p. m. ; and eaten after sun-set, and frequently 
 in the night. See Exod. xii. 6. 8. 48. During the last supper, it 
 appears from St. Luke (xxii. 23. sqq.) that a dispute arose among 
 the disciples which should be the greatest : and from St. John (xiii. 
 4. sqq.) that, before the institution of the Eucharist, our Lord 
 washed their feet, in order to set them an example of humility. 
 
 49. At the celebration of the Passover, the Jews used a thick sauce 
 of bitter herbs, intended to represent the clay which their fathers 
 used in making brick in Egypt, and to remind them of their bitter 
 bondage. Into this sauce Judas was at this moment dipping his hand. 
 
 50. As explained by the Grammarians, to TpvftXiov was a sort of 
 deep dish or vessel, in which rot ijdvfffiaTa rj Ppoi/xaTa were served. 
 See Arist. Equit. 656, 915. iElian. V. H. ix. 37. Thus also Plaut. 
 Stich. v. 4. 9. Olea in tryblio. 51. It appears from St. John 
 (xiii. 26.) that after our Lord had pointed out the traitor by throwing 
 to him a sop dipped in the bitter sauce, Judas left the apartment ; 
 so that he was not present at the institution of the Eucharist. 
 52. The verb v n a y e i is here used in the present for the future ; 
 
CHAPTER XXVI. 231 
 
 and with an ellipsis of the words diro tov Z,i\v. Similar euphemisms 
 occur in Gen. xv. 2. 1 Kings ii. 2. Psal. xxxix. 14. Soph. (Ed. C. 
 1673. Aj. 1149. Theogn. 917. Compare Anthol. Gr. vn. 169. So 
 likewise ire and abire are used in Latin. See Stat. Theb. IX. 559. 
 Sylv. ii. 1. 218. 53. According to St. Luke (xxii.2'2.), it teas deter- 
 mined that the Saviour of mankind should be betrayed to death by 
 one of his disciples; but this previous purpose of God, which was 
 necessary to the prediction of the fact, did not force Judas to commit 
 the crime. Neither did it alter the nature of the deed, or render it 
 less deserving of punishment. 54. In the words Kakov r\v avry 
 k. t. \. the positive is used for the comparative tcdWtov ', and such 
 expressions are usually employed to indicate a miserable fate. Com- 
 pare Jerem. xv. 10. Horn. II. T. 40. Soph. fr. ap. Stob. t. 1119. 
 Anthol. Gr. I. 13. 3. 55. The formula <rv e"l7rag is used to imply 
 assent, and amounts to a positive affirmation. Compare Matt, xxvii. 
 11. Mark xv. 2. Luke xxii. 70. Arist. Plut. 96. Xen. Mem. in. 10. 
 15. Plaut. Merc. I. 2. 53. 
 
 Vv. XXVI— XXX. 56. What do you understand 
 by tov uprov ; and is there any reason for supposing the 
 article spurious ? 57. How is evXoyt)crac here used ; 
 and is there any various reading which deserves consider- 
 ation? 58. Has not the use of the participle sv\apia- 
 r/yo-ac originated a name for this Sacrament ? 59. Does 
 not the verb tKXaae mark a necessary part of the Sacra- 
 ment? 60. What is the "import of the words tovto ea-t 
 to cw//ci fxov; and do they sanction the Romish doctrine 
 of Transubstantiationl 61. Adduce instances in which 
 the verb thai is used in the same sense as that which it 
 bears in this place. 62. Which of the paschal cups did 
 our Saviour bless ; and how does St. Paul speak of it ? 
 63. Does not there appear to be a peculiar emphasis in 
 the direction, wiste it, avTov -kclvteq ? 64. In what sense is 
 diadqicr] here employed ? 65. How is Trepl 7ro\\u>v to be 
 understood; and how do you account for the usage? 
 66. What is the meaning of the expression yeVr^a ttjq 
 
232 CHAPTER XXVI. 
 
 dfiiriXov ; and what is the import of the declaration ov fxri 
 iriu) k. t. X. ? 67. What is implied in the participle 
 vfivr]aavTEq ? 
 
 Vv. XXVI— XXX. 56. Although two cakes of unleavened bread 
 appear to have been usually introduced at the paschal supper, one only 
 is recorded to have been broken by Christ, and thus one only seems 
 from the first to have been employed at the celebration of the 
 Eucharist. See 1 Cor. x. 17. It is probable therefore that the 
 Evangelists may have spoken of a loaf, or cake, indefinitely ; and the 
 article which is omitted in the best MSS. is possibly spurious. Only 
 a few MSS. of Mark (xiv. 22.), and none of Luke (xxii. 19.), contain 
 it. 57. It is very generally agreed that evXoyelv is here used in 
 the sense of evxapiareiv, and indeed evx a P iffTi i (Ta Q) which is applied 
 to the bread as well as the cup by St. Luke, and St. Paul, is found 
 in so many MSS. and Fathers, that it is in all probability the genuine 
 reading. 58. Hence arose the term Eucharist, as an appellation 
 of the Holy Supper ; which seems to have been so designated as 
 early as the age of the Apostles. At least, it is so called in the 
 Epistles of Ignatius. 59. St. Paul (1 Cor. xi. 23.) speaks of the 
 body of Christ as broken for us; and the breaking of the bread, by 
 which his sufferings are represented, is clearly a necessary part of 
 the rite, which the Church of Rome have no warrant for omitting. 
 60. When Christ pronounced the words tovto eari to Gcjfxd uov, 
 his disciples could not suppose that the bread which he was then 
 breaking, was the actual body in which they saw him then and there 
 before them ; so that the literal interpretation of the words, upon 
 which the doctrine of Transubstantiation is found, is palpably ab- 
 surd. 61. For the verb euri there is no corresponding word in 
 Hebrew; and therefore, in the lxx. and in the original idiom of 
 the New Testament, it frequently means it signifies or represents. 
 See Gen. xl. 12. 18. xli. 26. Dan. vii. 23. viii. 21. Matt. xiii. 38, 
 39. Luke xv. 26. John xv. 1, 5. Acts. x. 17. 1 Cor. x. 4. Gal. iv. 24. 
 62. The Sacramental cup is generally supposed to have been the third 
 of the four paschal cups, called the cup of praise, over which they im- 
 plored the blessing of God upon all present, and commenced the sing- 
 ing of the great Hallel, which ended the feast. St. Paul calls it the cup 
 of blessing (1 Cor. x. 16.). 63. The addition of the word Travrec. 
 with respect to the wine, and its omission in regard to the bread, 
 seems to be peculiarly emphatic ; condemning, as it were, by antici- 
 pation, the corrupt practice of the Romish Church, in withholding 
 
CHAPTER XXVI. 233 
 
 the cup from the Laity. 64. See Introd. qq. 56 — 58. 65. See 
 chap. xx. qu. 31. From the continual interchange of iroXXoi and 
 TrdvTeq, the former seems to point to the limited acceptance of salva- 
 tion, and the latter to the universality of the offer. 66. In the 
 celebration of the passover, the Jews made use of the expressions 
 yivvnfia rrjq dfXTreXov, or icapiroe. rijg dfnreXov, as a circumlocution 
 to denote zvine. See Deut. xxii. 9. Isai. xxxii. 12. Habb. iii. 17. 
 So Pind. Nem. ix. 123. duTreXov 7ra7c. Anacr. L. 7. yovoq dtnreXov. 
 Herod. I. 212. dfxireXivov Kapirov. By the mode of speaking here 
 employed, our Lord simply meant to intimate, that this was the last 
 passover he should celebrate on earth. 67. See above, qu. 5. 
 
 Vv. XXXI— XXXV. 68. What is the import of 
 the verb oKavlaXi&oBai', and what does it more par- 
 ticularly indicate in this place ? 69. What prophet is 
 here quoted by our Lord ; and how does he apply the 
 prediction to himself? 70. Is not Peter's asseveration 
 of constancy in keeping with his general character? 71. 
 How does St. Mark record the prediction of Peter's 
 denial of his master; and how may his statement be 
 reconciled with that of St. Matthew? 72. Illustrate, 
 the verb (puveTv as applied to the notes of birds. 
 
 Vv. XXXI— XXXV. 68. See chap. v. qu. 54. Christ here 
 foretells to his disciples that his betrayal would be a snare to them 
 all, and reduce them into the guilt of forsaking and denying him. 
 
 69. The prophecy, which he here applies to himself, is from Zech. 
 xiii. 7. It seems to have passed into a proverb, and may so have 
 been used in this instance. Compare Joseph. Ant. vm. 15. 4. 
 
 70. St. Peter's eager affirmation of fidelity was doubtless sincere, but 
 made with an undue reliance upon his own strength; and it is 
 strongly characteristic of his ardent and affectionate, but self-confi- 
 dent disposition. 71. According to St. Mark (xiv. 35.), our Lord 
 foretold that Peter would thrice deny him, -npiv r} dXeicropa dig 
 <po)vrj<jai. Now a double cock-crowing is mentioned by antient 
 authors. Thus Arist. Eccl. 414. ore to devrepov dXeicrpviov ecpOey- 
 yero. Juv. Sat. ix. 107. Quod tamen ad galli cantum facit We 
 secundi. It is of this second crowing, from which the third watch, 
 ending at break of day, was called dXeKrpotpojvla (Matt. xiv. 25.), 
 
 x2 
 
234 CHAPTER XXVI. 
 
 that St. Matthew speaks ; so that in point of fact there is no real 
 difference between his statement and that of St. Mark. 72. As 
 applied to the notes of birds, the verb (puvelv is commonly used. 
 Thus Jerem. xvii. 11. lxx. ecpuivrjcre 7repdi£,. Poll. Onom. v. 89. 
 opveojv (piovai. See also Theocr. Idyll, n. 109. et Schol. ad loc. 
 
 Vv. XXXVI— XLVI. 73. Where was Gethsema- 
 ne ; and in what locality did our Lord's agony take 
 place ? 74. With what passage in the Old Testament 
 are the words Kadiaare avrov k. r. A. remarkably parallel ? 
 75. Were the disciples selected by Christ on this 
 occasion his more immediate companions under other 
 circumstances ? 76. Are not the expressions Xv-n-eiadiu 
 Kai dhr)iiovf~iv, and TrepiXviroQ eojg davcirov peculiarly 
 emphatic ? 77. What may have been the cause and 
 nature of our blessed Saviour's agony, and what is the 
 import of his prayer? 78. What do you understand 
 by to 7roTi]pwv tovto ? 79. To what does St. Luke 
 attribute the drowsiness of the Apostles ; and was it 
 natural under the circumstances of the case ? 80. What 
 is the force of the adverb ovtojq in our Lord's reproof; 
 and why does the reproof appear to have been especially 
 addressed to Peter ? 81. What seems to be the mean- 
 ing of the words to fxey Trvivfxa ic. r. X. ? 82. What is 
 the nature of the expression 7ra'\o' Ik Sevrepov ? 83. 
 Illustrate the expression ol dfdaXfxoL jjefiaprjfievoi, and 
 supply the ellipsis. 84. Give the meaning which you 
 attach to the words KadevdsTe to Xonrov, and shew that they 
 cannot be taken interrogatively. 85. What do you 
 understand by // wpa ? 
 
 Vv. XXXVI— XLVI. 73. The village of Gethsemane was situated 
 at the foot of the Mount of Olives. The name signifies a place of 
 Olive-presses, and was probably derived from the operations there 
 carried on. According to John xviii. 19. our Lord retired to a 
 
 o 
 
CHAPTER XXVI. 235 
 
 garden in or near „the village. 74. It is remarkable that the words 
 Ka.9loa.Te avTov, k. t. X. are precisely those which Abraham addressed 
 to his servants, when he parted with them for the purpose of 
 sacrificing Isaac (Gen. xxii. 5.). 75. See chaps, iv. qu. 63. xvii. 
 qu. 2. 76. The union of the two verbs XvireicQai and donpoveiv is 
 clearly intended to denote an excess of grief and anguish, which is 
 afterwards rendered still more emphatic by the expression irepiKviroq 
 ecog QavctTOv. Compare Judg. xvi. 16. Psal. xlii 5. Jonah iv. 9. 
 Ecclus. iv. 28. 77. There is unquestionably a deep mystery in the 
 agony of the Saviour of mankind ; and where the Scriptures are 
 silent, it is presumptuous to decide. We may suppose however, 
 without presumption, that the wrath of God manifested against sin, 
 combined with the prospect of an agonising and ignominious death, 
 which, in his human nature, he could not but dread, and embittered 
 by the temptation of Satan who was now perhaps permitted to renew 
 his attacks after leaving him for a season (Luke iv. 12.), might well 
 produce this awful suffering. His prayer therefore expressed a 
 natural wish for deliverance from his approaching trials, or rather, 
 what xcoulcl have been his wish had not the divine counsels prede- 
 termined his death, as the only sufficient remedy for the sins of the 
 world. 78. See chap. xx. qu. 26. 79. St. Luke (xxii. 45.) attri- 
 butes the drowsiness of the disciples to sorrow ; and it seems that a 
 similar effect of grief is noticed by other writers. Thus Hem. Od. 
 IV. 310. KkaiovTeaai Se toXciiv eirrjkvQe vijSvpog vitvoq. Q. Curt. 
 xiv. 13. Gravatum anxietate corpus altior somnus oppressit. 
 80. In our Lord's reproof, the adverb ovtwq implies a degree of cen- 
 sure mingled with surprise. Compare Mark iv. 40. 1 Cor. vi. 5. 
 Horn. Od. E. 204. Callim. H. Del. 240. The reproof was directed 
 against the weakness of resolution evinced by the disciples, as com- 
 pared with their eagerness of profession; and was addressed more 
 immediately to Peter as having been the most forward in his protes- 
 tations of attachment. 81. In the words to pep Ttvevpa k. t. X., 
 Christ did not mean to offer an excuse for neglect, but a motive for 
 watchfulness. He knew that his disciples loved him ; but he knew also 
 that the greatest vigilance was now necessary to secure them from fall- 
 ing into sin. 82. With -aXiv die Oevrepov supply ^povov. The ex- 
 pression is pleonastic. For similar examples, see John iv. 54. xxi. 
 16. Acts x. 15. Horn. II. A. 27. Eur. Heracl. 488. Plaut. Cas. Prol. 
 33. 83. From Luke ix. 32. it appears that there is an ellipsis of 
 vwvtf} with oi 6<p9a\pol f3e(3api]pevoi. Similar expressions abound. 
 Thus Eur. Ale. 395. icai jxyjv gkotcivov Sfifid pov fiapvverai. Anacr. 
 Od. Lil. 18. 7rap9evov j3ej3aprjpevr]v eiq vttvov. Ovid. Met. v. 658. 
 
236 CHAPTER XXVI. 
 
 Somno gravatum. 84. Either icaOevdere ro Xonrov implies that 
 the disciples might now sleep, as their watching could no longer 
 benefit Jesus ; or the expression is ironical, and equivalent to that 
 in Virg. JEn. iv. 560. Potes hoc sub casu ducere somnosl Some 
 would take the words interrogatively ; but in the New Testament 
 to Xonrov has always a future reference. Compare Acts xxvii. 20. 
 2 Tim. iv. 8. Heb. x. 13. 85. By ij dipa is meant the hour of Christ's 
 betrayal; as indicated by what follows. Euthymius supplies tt}q 
 TrpoSoviag. 
 
 Vv. XLVII— LVI. 86. ,Of whom did this 6' x Xoc 
 ttoXvc. consist ? 87. Do the verbs tyiXeiv and KaratyiXelv 
 differ in signification ? 88. What was the nature of 
 the sign adopted by Judas ? 89. What is the import 
 of the term eraipe ? 90. Is there reason to believe that 
 Judas doubted the success of his treachery ? 91. Who 
 was it that cut off the ear of the High-priest's servant ; 
 and what was the servant's name? 92. Why may 
 St. Matthew have omitted these particulars ? 93. 
 What meaning do you attach to the words ol Xafiov-tg 
 jxdyaipav k. r. X.? 94. Give the complement of a Ro- 
 man legion at this time, and illustrate the import of our 
 Lord's remark. 95. Is Xeyeiov a pure Greek word ? 
 96. To what Scriptures does our Lord refer ? 97. 
 From whom did the remark, tovto ce o\ov, k. t* X., proceed? 
 
 Vv. XLVII — LVI. 86. During the great festivals, a com- 
 pany of Roman soldiers was usually stationed in the tower of 
 Antonia, in order to q.uell any sudden tumult (Joseph. Ant. 
 xx. 4.); and this band may have been at the disposal of the 
 chief-priests (Matt, xxvii. 65.). Indeed St. John (xviii. 3. 12.) says 
 that n' orreZpa icai 6 xiXiap^og were sent to arrest Jesus ; but from 
 the nature of the weapons, fxaxaipuv icai %vX<x)i>, they seem to have 
 been accompanied by a mixed multitude, as well as by the officers of 
 the Sanhedrim. 87. The verb KaratyiXeiv was probably a stronger 
 term than the simple verb (Xen. Mem. n. 6. 33.), but they are 
 frequently interchanged, as in Exod. iv. 27. xviii. 7. lxx. As here 
 
CHAPTER XXVI. 
 
 237 
 
 employed, r<£ gt6\iclti is understood. Compare Xen. Cyr. I. 4. 27. 
 Symp. ix. 5. 88. A kiss was the ordinary mode of salutation, both 
 among the Jews and the early Christians. See Luke vii. 45. Rom. 
 xvi. 16. 1 Pet. v. 14. 89. Although eralpog signifies generally a 
 companion, it is observable that, in the Gospels, it always has at 
 least an ambiguous sense, as when addressed to the discontented 
 labourer (Matt. xx. 13.) and the unworthy guest (Matt. xxii. 12.). 
 90. When Judas told the soldiers to secure Jesus, it is more than 
 probable that he doubted their power to do so, and hoped that he 
 would convey himself away, as he had done on other occasions (Luke 
 iv. 30. John viii. 59.). The unexpected result of his treachery 
 excited that remorse, which ended in suicide. 91. From St. John 
 (xviii. 10.) it appears that Peter was the disciple who cut off the ear 
 of the High-priest's servant ; and that the servant's name was Mal- 
 chus. 92. The names were probably omitted by St. Matthew, and 
 the other Evangelists, who wrote before Peter's death, lest the pub- 
 licity of the occurrence should expose him to persecution ; but no 
 such precautions were necessary in the case of St. John, who survived 
 him. 93. The words oi Xafiovree. ixdxaipav k. r. X. may not only 
 be regarded as a check upon Peter's impetuosity, but as a prediction 
 of the destruction which the Jewish war would bring upon the 
 persecutors of the Christians. Compare Rev. xiii. 10. 94. The 
 Roman legion at this time consisted of about 6000 men, though the 
 term was sometimes used to denote generally a great multitude 
 (Mark v. 9.). In illustration of our Lord's declaration, it will be 
 sufficient to adduce the following passage from Caesar, B. H. c. 42. ; 
 Non anlmum advertebatls, decern habere legiones populum Ro- 
 manum, quce non solum vobis obsistere, verum etiam caelum ducere 
 possent. 95. See chap. v. qq. 51, 52. 96. Our Lord here 
 manifestly alludes to those Scriptures, which predicted his sufferings 
 and death for the redemption of mankind. See Isai. liii. 8. sqq. 
 Dan. ix. 44. sqq. 97. Some consider the words tovto Si b\ov 
 k. r. X. as a remark thrown in by the Evangelist ; but they seem 
 rather to have been spoken by Christ. 
 
 Vv. LVII— LXVIII. 98. Was Christ taken in the 
 first instance to Caiaphas ? 99. Was Peter the only 
 disciple who followed his master to the palace of the 
 High-priest? 100. Who were the vwrjpsral, among 
 whom he sat down ? 101. Why did the false witnesses 
 
238 CHAPTER XXVI. 
 
 fail in making good their charge? 102. How many- 
 witnesses were necessary to establish an accusation ? 
 103. What was the nature of the charge alleged against 
 Jesus; and had it any foundation in truth ? 104. To 
 what is the form did rpi&v t]fiepCJv equivalent? 105. 
 How do you account for the silence of Jesus, under the 
 charge brought against him ? 106. What was the 
 nature of the High-priest's adjuration ; and was it neces- 
 sary that Jesus should reply to it? 107. What is the 
 import of his answer? 108. In rending his clothes, 
 did the High-priest act conformably to custom, and the 
 Law of Moses? 109. Were the Sanhedrim unanimous 
 in their condemnation of Jesus? 110. Is evoxoq da vd- 
 tov a usual construction ? 111. What was the legal 
 punishment of blasphemy ; and why was it not inflicted 
 on Christ ? 112. Was spitting in the face a customary 
 mark of contempt among theantients? 113. Explain 
 the distinctions between the verbs KoXatyifeiv and pcnri£eiv, 
 114. Point out the force and motive of the taunt, irpotyr)- 
 
 TEVGOV ijfxiv K. T. A. 
 
 Vv. LVII— LXVIII. 98. St. John (xviii. 13, 14.) says that Jesus 
 was taken first to Annas, who sent him, without delay, to Caiaphas. 
 99. Another disciple, who is generally supposed to have been. John 
 the Evangelist, accompanied Peter to the palace of the High-priest. 
 See John xviii. 15. 100. The virr]pe7ai were the officers of the 
 Sanhedrim, who had been sent to apprehend Jesus (John xviii. 
 3. 12.). 101. It appears from St. Mark (xiv. 56.) that the testi- 
 mony against our Lord was contradictory. 102. Since therefore 
 the corroborative testimony of at least two witnesses was required by 
 the Law (Numb. xxxv. 30. Deut. xvii. 6.), determined as the 
 Sanhedrim were to condemn Jesus, they were yet anxious to have the 
 Law at least apparently on their side. 103. It was.yet a capital crime 
 to speak disrespectfully of the Temple; and Stephen was charged with 
 the same offence (Acts vi. 13.). Our Lord had indeed used the words 
 attributed to him, in relation to the temple of his body (John ii. 19.); 
 
CHAPTER XXVI. 239 
 
 but the witnesses alleged that he said this temple made with hands 
 (Mark xiv. 58.), which was absolutely false. 104. The expression 
 Sid rpiwv ijuepwv is equivalent with ry rpiry jj/xe'pp in Matt, xvi.21, 
 or iv rpuriv n/Mepaig in John ii. 19. Compare Deut. xv. 1. lxx. 
 105. Jesus knew that the charges against him were so groundless, 
 that even his vindictive judges could not condemn him upon them ; 
 and consequently he disdained to answer them. 10G. A person put 
 upon his oath was obliged to answer (Levit. v. 1 .), and therefore, as the 
 highest priest addressed our Lord in the usual form of solemn adju- 
 ration, he answered at once, though the question was so put, as to 
 ensure his destruction. By replying in the affirmative, he knew that 
 they would condemn him as a blasphemer ; and he could not reply 
 in the negative without acknowledging himself a deceiver. 107. 
 His reply plainly asserted his claims to the Messiahship, with refer- 
 ence to the description in Dan. vii. 13, 14; and they must have been 
 admitted by any who had not determined beforehand to reject them. 
 108. It was illegal for the High-priest to rend his pontifical robes 
 (Levit. x. 6. xxi. 10.) ; but there are many instances of their rend- 
 ing their ordinary garments, after the usual manner of express- 
 ing horror and indignation against blasphemy or any atrocious 
 wickedness. See 1 Mace. xi. 71. Joseph. B. J. n. 15. 109. The j 
 Sanhedrim were certainly not unanimous in their condemnation of 
 Jesus. Joseph of Arithmathsea at least was opposed to the sentence. 
 See Luke xxiii. 51. 110. Properly eVoxoc is constructed with a 
 dative, as in Matt. v. 21. 23. Perhaps /cp<>an is here understood. 
 The same construction is found in Mark iii. 29. xiv. 64. Another 
 syntax is with etc and an accusative, as in Matt. v. 22. 111. By 
 the Law of Moses (Lev. xxiv. 10. sqq.), the punishment of blasphemy 
 was stoning ; but the Sanhedrim were probably unwilling to risque 
 a popular tumult by resorting to this mode of proceeding, and there- 
 fore decided upon delivering him up to the Roman government. 
 112. Not only among the Jews, but among the antients generally, 
 spitting in the face was a mark of extreme contempt. See Numb, 
 xii. 14. Job xxx. 10. Isai. 1. 6. Lucian D. M. xx. 2. Senec. de 
 Consol. 13. 113. Theophylact explains KoXcuptteiv, to strike with 
 the fist, as distinguished from pairileiv, to smite with the open hand 
 on the face. The distinction may be illustrated by Juv. Sat. xin. 
 127. Nee pugnis credere pectus Te veto, nee plana faciem contundere 
 palma. 114. It appears from Mark (xiv. 65.) and Luke (xxii. 64.) 
 that they had blindfolded Jesus ; so that the taunt Trpo^revaov 
 jj/ziv k. r. \. is intended to ridicule his pretensions to be a prophet. 
 
240 CHAPTER XXVI. 
 
 Vv. LXIX— LXXV. 115. What do you understand 
 by Uu) eV Trj avXjj ? 116. What was probably the office 
 of the maid (V a ill a 07) who first addressed Peter ? 117. 
 What is the import of the expression ovk olSa tL Xiytig ? 
 118. What was 6 ttvXwp ? 119. Reconcile St. Mat- 
 thew's account of the individuals, who elicited Peter's 
 three denials, with those of the other Evangelists. 120. 
 How was it that his speech betrayed him? 121. 
 Distinguish between KaTavade^a-i^uv and Sfivveiv, and 
 supply the ellipsis with the former. 122. What cock- 
 crowing do the words evdioyg dXetcTO)p itywrrjaEv indicate ? 
 123. Was there any circumstance of a particularly 
 touching character, which awakened the remorse of 
 Peter? 124. Adduce a passage from Pliny, which 
 bears a close resemblance to the language of the Evange- 
 list, and shews that the description is true to nature. 
 125. What may be remarked from the fact that all the 
 Evangelists have recorded the fall of Peter; and St. 
 Mark more circumstantially than the others ? 
 
 Vv. LXIX — LXXV. 115. Here avXi} signifies a hall or court in 
 the palace of the High-priest; and as Mark (xiv. 66.) has koltm 
 instead of e£u>, Peter was in the lower part of the hall, without the 
 space, most probably partitioned off, in which Jesus was examined. 
 116. It is likely that -KailiaRf] here signifies a damsel, whose office it 
 was to attend to the gate, according to a common practice among 
 the Hebrews. Compare 2 Sam. iv. 6. Acts xii. 13. 117. The 
 expression ovk oUa ti Xiyeig, was a common form of denial. Thus 
 in Soph. Aj. 270. irwg tovt eXe£ag; ov Karoid' 07rwc Xeyeig. 
 118. For TrvXoJva, Mark (xiv. 68.) has 7rpoav\iov. This was a small 
 chamber or lobby, between the outer door and a large hall in the 
 centre of the building. 119. According to Mark (xiv. 69.) it was 
 the same damsel who elicited Peter's second denial; and Luke 
 (xxii. 58.) has erepoc in the masculine. Possibly he was addressed 
 by several at once. Among the bystanders, who made the third 
 attack, a relation of Malchus seems to have been prominent ; or he 
 
CHAPTER XXVII. 241 
 
 may have been their spokesman. See John xviii. 26. 120. Peter 
 was known by his Galilcean dialect (Mark xiv. 70.); which the 
 Talmud represents as remarkable for its uncouth and incorrect 
 pronunciation. 121. The verb ouvveiv is to sioear, simply, as dis- 
 tinguished from KaravaOefxaTiZeiv, to call down curses and impre- 
 cations. With this last verb there is an ellipsis of iavrov. Compare 
 Acts xxiii. 12. 122. See above, qu. 71. 123. St. Luke (xxii. 
 61.) observes that Jesus turned and looked upon Peter ; and that 
 glance of his injured master recalled to his mind the prediction 
 which was now fulfilled, and touched his heart with remorse and 
 penitence. He left the apartment ; and tears, so long restrained, 
 came freely to his relief. 124. Plin. Epist. in. 16. Cum diu 
 cohibitce lacrymce vincerent erumperentque, egrediebatur ; turn se 
 dolori dabat. 125. The Evangelists were always ready to tell the 
 truth, without concealing their own faults, or any circumstance that 
 might tell against themselves. There cannot be a greater proof of 
 their candour and integrity, than that all of them have recorded the 
 fall of Peter ; and that St. Mark, who is generally believed to have 
 written under that Apostle's guidance, is more explicit than the rest, 
 in his narrative of that melancholy occurrence. 
 
 
 
 CHAPTER XXVII. 
 
 Vv. I- — X. 1. Give a brief account of Pontius 
 Pilate. 2. Was ijytfxiov his proper title ? 3. What 
 is the import of the participle ixeTa/xeXnOeig ? 4. How 
 is a7riaTpe\pev here used ? 5. What is meant by alfia 
 ddwov ? 6. Explain and illustrate the expression a-v 
 u-ipei. 7. Reconcile St. Matthew's account of the death 
 of Judas, with that given by St. Luke in the Acts. 
 8. Whence did the Sanhedrim draw their inference 
 respecting the money returned by Judas ? 9. Give 
 the derivation and meaning of the word Kopfiavdg. 10. 
 What was the Syriac name of the dypog cu/iaroc ; and is 
 it mentioned by any of the early Fathers ? 11. Is the 
 
 Y 
 
242 CHAPTER XXVII. 
 
 prediction here cited from Jeremiah found in that pro- 
 phet's writings ; and how may the text of St. Matthew 
 he accounted for ? 12. Does the clause n/v Tiprjv k. r. X. 
 form part of the prophecy ; and what is the nominative 
 before e\a(3o v ? 13. State the primary import of the 
 prediction, and the mode of its application by the Evan- 
 gelist. 
 
 Vv. I — X. 1. Pontius Pilate succeeded Gratus in the govern- 
 ment of Judaea, to which he was appointed by Tiberius, and he held 
 it ten years. By tyranny and extortion, rapine, injuries, and mur- 
 ders, he so exasperated the Jews, that they appealed to Valerius, 
 the proconsul of Syria, who sent him to Rome, to account for his mal- 
 administration. Tiberius died in the interval ; but he was banished 
 by Caligula to Vienna in Gaul, where he died by his own hands. 
 
 2. Pilate was, in fact, no more than procurator of Judsea. Tacit. 
 Ann. xv. 44. Christus, Tiberio imperante, per Pontium P 'datum 
 procuratorem supplicio affectus uU See, however, chap. x. qu. 40. 
 
 3. See chap. Hi. 3. qu. 15. 4. The verb a7re(TTpe\pev is here used 
 transitively, in the sense of reddere voluit. 5. By alfia d9wov is 
 meant an innocent person. Deut. xxvii. 25. lxx. irard^ai xbvyrjv 
 ai/xarog aOwov. Psal. xciii. 21. at/xa aOuiov KaratiKaaovTai. 
 6. As in Latin Tu videas, so av oipei is a formula, indicating a 
 desire to cast the responsibility of an action upon another party. 
 Compare Acts xviii. 15. .Soph. Phil. 839. Arrian. Epict. hi. 10. 
 iv. 5. M. Anton, de Seip. v. 17. xu. 1. Cic. Epist. Att. v. 1. Ter. 
 Andr. II. 6. 25. The future is put for the imperative. 7. Accord- 
 ing to St. Peter's speech in the Acts (i. 18.), Judas eXdicnae fxeaog, 
 and his bowels gushed out. In order to reconcile the two accounts, 
 it is generally supposed that the rope, by which he hanged himself, 
 broke, and that, in his fall, he burst asunder in the midst, so that his 
 bowels protruded. 8. By an argument drawn from Deut. xxiii. 18. 
 the chief-priest inferred that the price of blood would be equally an 
 abomination with the hire of a harlot. 9. From the Hebrew word 
 Kopfiav, a gift, Josephus (B. J. II. 9. 4.) says that 6 tepog Qrjaavpog 
 KaXelrai Kopfiavdg. See chap. xv. qu. 11. The allusion is here to 
 the chests in the court of the women, into which the gifts for the 
 service of the Temple and charitable uses were cast. See 2 Kings 
 xii. 10. Mark xii. 41, 42. 10. In Acts i. 19. the flypog aHjiarog is 
 mentioned by its Syriac name, 'AKeXda/xd. It lay south of Mount 
 
CHAPTER XXVII. 243 
 
 Sion : and Jerome states that, in his time, the poorest outcasts were 
 buried there. 11. The passage cited from Jeremiah is found in 
 Zech. xi. 12. Probably the Evangelist omitted the name of the 
 prophet altogether, as he has done elsewhere (Matt. i. 22. ii. 5. 15.), 
 so that 'lepefilov is the addition of some officious copyist ; or Jere- 
 miah, standing first in the Rabbinical order of prophets, may have 
 given a title to the entire series. Thus the Psalms are put for the 
 whole Haglographa in Luke xxiv. 44. 12. Since the clause rrjv 
 Tifitjv k. t.X. is not found in the original, it must be regarded as a 
 parenthetical observation of the Evangelist ; and ano vluiv 'laparjX, 
 subaud. rivig, is the nominative, not to eXafiov, but to en/x/jo-avro. 
 Some take eXaflov for the first person singular ; but, as coupled 
 with idojicav, it can only be the third plural, to which ot a'p%tepeTc is 
 the nominative. 13. In its primary meaning, the prophecy refers 
 to the contemptible price at which the Jews valued the pastoral 
 labours of the prophet ; and thence it is applied by the Evangelist to 
 the paltry sum, at which the life of the Son of man was estimated. 
 See chap. xxvi. qu. 30. 
 
 Vv. XI— XIV. 14. What was it that elicited the 
 question of Pilate, av eJ 6 fiaaiXevg rihv 'lovdaiwv ? 
 15. What is implied in the formula av \iye ig 1 16. 
 Did our Lord content himself with simply admitting his 
 claim to be a king ? 17. What were the other accusa- 
 tions brought against him ; and why did he not vouch- 
 safe a reply? 18. What was it that particularly ex- 
 cited the wonder of Pilate? 19. What was the next 
 step taken by him in these proceedings ? 
 
 Vv. XI — XIV. 14. As the Sanhedrim had determined to ar- 
 raign Jesus before Pilate, they dropt the charge of blasphemy, to 
 which they knew he would pay no attention, and substituted that of 
 treason against the Roman Emperor. Out of this accusation, the 
 question av el 6 /3. tiZv 'IovS. arose. See Luke xxiii. 2, 3. Other 
 things beside this accusation are omitted by St. Matthew, of which a 
 full account is given in John xviii. 28. sqq. 15. See chap. xxvi. 
 qu. 55. 16. Though Christ acknowledged himself to be a king, 
 he explained to Pilate that his kingdom teas not of this world (John 
 xviii. 23.), so that his pretensions involved no treason against the 
 
244 CHAPTER XXVII. 
 
 Roman empire. 17. The Jews had also accused him of perverting 
 the nation, and forbidding to pay tribute to Ccesar (Luke xxiii. 2.); 
 hut as they did not, and could not produce, any proof of the 
 charges, in the consciousness of his innocence he did not condescend 
 to reply. 18. Pilate was also satisfied of his innocence; and was 
 probably surprised that he submitted so meekly to their revilings, 
 instead of indignantly repelling their false allegations. 19. Then it 
 was that ascertaining his Galilsean origin, Pilate sent him to Herod ', 
 who having examined him, and found him guiltless, sent him back 
 to Pilate. See Luke xxxiii. 6. sqq. 
 
 Vv. XV— XXVI. 20. What do you understand by 
 *ca0' loprijvl 21. Was the custom of this annual re- 
 lease in accordance with the spirit of the Mosaic Law ; 
 and whence may it have been derived ? 22. In what 
 sense is the adjective eiricrn^oQ here used ; and is it com- 
 monly so employed ? 23. What was the /3rjjua, and 
 where was it placed ? 24. What was the name of 
 Pilate's wife ; and does the mention of this incident tend 
 to prove the accuracy of the Evangelist ? 25. How do 
 you account for her dream ? 26. What was Pilate's 
 motive for washing his hands before the multitude ; and 
 did any similar practice prevail among heathen nations ? 
 27. What are the proper meaning and government of 
 the adjective ddwoc, ? 28. What is the import of the 
 imprecation to al/ia avVov ;c. r. X. ; and was it not exactly 
 fulfilled ? 29. What is the origin of the verb (ppayeX- 
 Xovr ? 30. Was Scourging usually inflicted before 
 Crucifixion ? 
 
 Vv. XV — XXVI. 20. By Ka9' eopnjv, subaud. eicdarnv, is 
 meant at every passover, which was called ioprij, or the feast tear 
 eZoxijv. St. John (xviii. 39.) says iv ry 7rd<rx a ' The custom did 
 not prevail at the other festivals. 21. Indeed it was wholly at 
 variance with the stern inflexibility of the Mosaic Law, which is re- i 
 presented to have been x i0 P l Q oiKrip/jiuiv (Heb. x. 8.) ; so that it was > 
 probably borrowed from the Romans, who had a release of prisoners 
 
CHAPTER XXVII. 245 
 
 at their Lectisternia. See Liv. v. 13. 22. The adjective e-KiGi]p.og 
 is used both in a good and bad sense ; but more commonly in the 
 former, as in Rom. xvi. 7. It occurs, however, in the latter, in 
 Joseph. Ant. v. 7. 1. Sid 7r\rjQog dcucniidTwv eYic^/noi. Compare 
 Polyb. xviii. 38. Thus also i?isignis in Latin. Cic. pro Rabir. c. 9. 
 Hominem omnibus insignem notis turpitttdinis. 23. According to 
 John xix. 13. the (3rjua, or judgment -scat, was placed upon a raised 
 pavement, called in the Hebrew Gabbatha. Josephus (B. J. n. 9. 3.) 
 says, 6 TliXaTog itcdQioe eVi fiij/jaTog ev Tip peydXip OTadiq). 
 24. The name of Pilate's wife was Claudia Procula. It was only 
 in the time of Augustus that governors of provinces had been allowed 
 to take their wives with them ; and a proposal to rescind the per- 
 mission had been recently eluded. See Tacit. Ann. ill. 33. St. 
 Matthew's notice of this incident is, therefore, a striking mark of 
 correspondence between the Gospel narrative and the history of the 
 times. 25. It is possible that the dream of Procula may have been 
 preternatural, and there is a tradition that she was led by it to em- 
 brace Christianity. At the same time, persuaded as she was, as well 
 as her husband, of the innocence of Jesus, her mind may have been 
 so excited during her sleep by the agitating subject, as to place be- 
 fore her imagination the fearful judgments that might await Pilate, 
 if he yielded to the popular demand for his crucifixion. Great 
 reliance was placed on dreams by the Greeks and Romans, as well 
 as the Jews ; and that of Calphurnia on the night preceding the 
 death of Ceesar has been aptly compared with this of Procula. See 
 Val. Max. i. 7. 26. To tcash the hands was among the Jews a 
 symbolical mode of declaring their innocence ; and Pilate may have 
 thus acted in accordance with the custom of the people under his 
 government. Compare Deut. xxi. 6, 7. Psal. xxv. 6. On the other 
 hand, he may have intended to perform a heathen rite, by which the 
 stain of bloodshed was supposed to be washed out. See -Herod. I. 35. 
 Eur. Orest. 429. Virg. iEn. n. 718. 27. Among the earlier Greek 
 writers dQuiog is equivalent to d^ijpioc, as in Arist. Nub. 1403; but 
 the Hellenists give it the signification of dva'niog or KaQapoc. 
 Compare Gen. xxiv. 8. 41. Acts xx. 26. Joseph. Ant. iv. 8. 27. 
 The construction with airo is also an Hellenistic redundancy, instead 
 of the simple genitive. Thus 2 Sam. iii. 28. lxx. dOuog elpi diro 
 tQv aifidriov 'AfSevvnp. 28. With to alf.ia avrov k. t. X. supply 
 eoTw. It is a form of imprecation, by which the responsibility and 
 consequences of an act were solemnly undertaken by the speaker, or 
 cast upon another, as in 1 Kings ii. 38. to ctip.d gov iorai eVi Ttjv 
 KetpaXrjv gov. Fearfully was it fulfilled upon the Jews in the horrors 
 
 y2 
 
246 CHAPTER xxvir. 
 
 which they endured during the siege of Jerusalem ; and indeed most 
 literally upon the prisoners taken by the Romans, for, according to 
 Josephus (B. J. vii. 1.), did to TrXrjBog x w 'l° a Te iveXe'nreTo rolg 
 OTavpoiq, Kai aravpoi rolg auiiaoi. 29. By a slight variation in the 
 spelling, the verb (ppayeXXovv is formed from the Latin flagellare ; 
 and so in John ii. 15. <ppayeXXiov is the Latin fiagellum. Elsewhere 
 St. John (xix. 1. xx. 19.) uses fiaoTiyovv. 30. It was customary 
 with the Romans, says Jerome, ut qui crucifigitur, prius flagellis 
 verberetur. See Polyb. i. 7. 12. Jay. xxxiii. 36. Val. Max. i. 7. 
 
 Vv. XXVII— XXXII. 31. What do you under- 
 stand by to 7rpaiTwptov ? 32. What was i) cnrelpa ? 
 
 33. Explain fully what is meant by xkapve kokkivij. 
 
 34. What was intended by robing Christ in purple, by 
 the crown of thorns, the reed, and the salutation ? 35. 
 Why did they spit upon him ? 36. What is implied 
 in the participle ifcpxof^voi * 37. Where was Cyrene ; 
 and is anything known respecting Simon the Cyrenian ? 
 38. Was it not the custom for criminals to bear the 
 cross themselves; and why was Simon made to carry 
 that of Jesus ? 39. What is the derivation and mean- 
 ing of the verb dyyapeve iv 1 
 
 Vv. XXVII— XXXII. 31. By TrpaiTupiov, which is another 
 word of Latin origin, is not here meant the prcetorium of a military 
 camp, but the governor's palace. It communicated by a passage with 
 the Tower of Antonia, and had formerly been the residence of Herod, 
 and when the Roman procurators, who usually resided at Caesarea ; 
 visited the city, they made it their abode. Philo calls it r/jV oUiav 
 twv eTTiTpoiroiv. 32. Suidas explains cireipa to be a ra'£ic arpa- 
 TaoTiKt). It was certainly less than a cohort, though sometimes so 
 translated ; but its complement of men is unknown, if indeed it was a 
 a fixed number. Here it means a detachment from the garrison of 
 Antonia commissioned with the charge of the Crucifixion. 33. The 
 chlamys was a military cloak, worn by the generals and officers of 
 the Roman army, and that of the emperor was of purple. For 
 KOKKivij, Mark (xv. 17.) has rcoptyvpa, and John (xix. 2.) has 'ifidriov 
 Troptyvpovv. The two adjectives were frequently interchanged. See 
 
CHAPTER XXVII. 247 
 
 -llor. Sat. n. 6. 102. sqq. Plin. H. N. xxn. 10. 34. Christ was 
 doubtless arrayed in an old purple robe, in ridicule of his title of King 
 of the Jews; and to complete the representation of mock majesty, 
 were added the crown of thorns, and the reed for a sceptre. Then 
 the salutation, x a 'P 6 o fiacikevg, was precisely that by which the em- 
 peror was addressed. Thus Mart. Epigr. xiv. 71. Hoc didici per 
 me dicere, CcEsar, ave ! 35. See chap. xxvi. qu. 112. 36. It has 
 been thought tbat eZepxo/xevoi refers to the departure from the 
 Governor's house; but it rather means going out of the city, in 
 allusion to the prevailing custom both among Jews and Romans, of 
 executing criminals without the ivalls. See Numb. xv. 3G. 1 Kings 
 xx. 13. Acts vii. 58. Hebr. xiii. 12. Cic. Verr. v. 66. Plaut. Mil. 
 Glor. ii. 4. 6. 37. Cyrene was a city of Lybia, westward of Egypt. 
 Many Jews were inhabitants of the place; and in their frequent 
 visits to Jerusalem attended a synagogue of their own. (Acts vi. 9.) 
 Of Simon nothing is certainly known; but he has been identified 
 with Simon surnamed Niger, who is mentioned in Acts xiii. 1. 
 
 38. It was the custom for the criminal to bear his own cross to the 
 place of execution; and, at first, Jesus went forth hearing his cross 
 (John xix. 16.). Exhausted however by his previous sufferings, he 
 was overpowered by the burden ; and it was then laid upon Simon. 
 
 39. See chap. v. qu. 68. 
 
 Vv. XXXIII— XXXVIII. 40. What is the origin 
 and meaning of the word Golgotha ; what is the corres- 
 ponding term employed by St. Luke ; and why was the 
 place so called? 41. How many, and of what nature, 
 were the potions offered to Christ upon the cross ; of which 
 of them did he refuse to partake ; and why? 42. Who 
 were the executioners of those condemned to be crucified? 
 43. Whence is the prophecy, here cited, taken; and 
 what was it that rendered its fulfilment particularly 
 remarkable ? 44. Was it customary to keep watch by 
 those who were crucified; and why? 45. Was it 
 usual to inscribe the cause of punishment upon the cross 
 of a criminal ? 46. How do you account for the 
 different wording of the inscription on the cross of Christ 
 
248 CHAPTER XXVII. 
 
 by the four Evangelists respectively ? 47. What is 
 observable from the position of Jesus between the two 
 robbers who were crucified with him ? 48. Was cruci- 
 fixion the ordinary punishment of such offenders ? 
 
 Vv. XXXIII— XXXVIII. 40. Golgotha is a Syriac word, of 
 which the meaning is given hy the Evangelist, and which is trans- 
 lated by Kpaviov in 2 Kings ix. 35. lxx. and by tzetyaXr) in 1 Chron. 
 xxiii. 3. The corresponding word in Luke (xxviii. 33.) is also Kpaviov, 
 which the English Translation have rendered by Calvary, a name of 
 Latin origin and of* the same import. Mount Calvary is supposed 
 to have been a small eminence on the north-west of Jerusalem, 
 and some have thought that it bore some resemblance in form to that of 
 a human skull ; but it is more probable that it was so called from the j? 
 number of criminals there executed, whose bones lay unburied 
 about the place. 41. It is not very clear whether two or three 
 potions were offered to Christ while he was suspended on the cross. 
 Upon the whole perhaps it is preferable to regard the o%oq /xerd 
 Xo^rJQ ix€f,uyfievov of St. Matthew as different from the eafivp- 
 vi<j/.ievoQ olvog of St. Mark (xv. 23.), and to adopt the latter 
 opinion. It should seem that the former was a nauseous mixture of 
 a sour wine called 6%og (Ruth ii. 14.) and wormwood, for so x ^ 1 ) 
 signifies in Prov. v. 4. Lament iii. 15. Being offered in derision, 
 Christ refused to drink it. He was next presented with the wine min- 
 gled with myrrh, which was probably the intoxicating draught, olvoq 
 Karavv^e.ojg (Psal. lix. 3.), usually given to criminals in order to 
 stupify the sense of suffering. This he also declined tasting, from a 
 determination to endure the unmitigated penalty of human trans- 
 gression. A .third draught of vinegar only, or rather of the drink, 
 called posca, which was the usual beverage of the Roman soldiers, 
 was afterwards presented to him, just before he expired (v. 48.). 
 It seems to have been placed in a vessel near the cross, for the use of 
 the soldiers who watched the crucifixion. 42. Not only at military, 
 but at all public punishments among the Romans, soldiers performed 
 the office of executioners. See Joseph. Ant. xix. 1. 6. .^Sueton. Calig. 
 c. 32. 43. The prophecy respecting the partition of our Lord's 
 garments, is taken from Psal. xxi. 18. It was not the division of 
 the clothes, but the casting lots for the seamless coat, which rendered 
 its fulfilment remarkable. 44. A watch was set, in order that the 
 friends of a criminal might not carry off the body. Petron. Sat. p. 
 \ 389. Miles crucem servabat, ne quis ad sepulturam corpora detra- 
 
CHAPTER XXVII. 249 
 
 heret. 45. In cases of extraordinary punishment, the charge against 
 the criminal was written in black characters, upon a white ground, 
 above the head of the sufferers. See Dio. Cass. liv. 3. Ovid. Trist. in. 
 1. 47. Sueton. Calig. c. 38. Euseb. H. E. II. 1. 46. It may seem 
 strange that the inscription on the cross of Christ should be differently 
 worded by each of the four Evangelists ; but all of them agree in the 
 main purport of the accusation ; so that one may have given the 
 Greek, another have translated it from the Hebrew, another from 
 the Latin, and the fourth have given a different translation from one 
 or other of the three. 47. In order to expose Christ to greater 
 shame and contempt, he was placed between the two robbers; and 
 probably on the cross originally intended for their leader, Barabbas. 
 48. For such offenders crucifixion was the common.punishment. 
 Eetron. Arb. ill. Imperator provincloe latrones jussit crucibus affigi. 
 
 Vv. XXXIX.— L. 49. What is implied in the ex- 
 pression KivovvTtQ TO.Q KE^okac, ? 50. To what does 
 6 KaraXvwi' k. t. X. allude ; and how do yon understand 
 the words aXXovg towfv? 51. What is there remark- 
 able in the words tietzolQev Itti top Qeop, k. t. X. ; and in 
 what may they have originated ? 52. Did both the 
 robbers revile Christ? 53. Is oVac!i£av awrw a usual 
 construction? 54. Whence does it appear that the 
 darkness at our Saviour's crucifixion could not have 
 been a natural phcenomenon, such as an eclipse ? 55. 
 Is the occurrence of this " darkness confirmed by any 
 independent testimony ? 56. In what language did our 
 Lord utter his dying exclamation on the cross ; whence 
 was it taken ; and what its object ? 57. Are you of 
 opinion that it was misunderstood, or wilfully misinter- 
 preted? 58. What were the last words uttered by our 
 Lord upon the cross ; and what their import ? 59. 
 Illustrate the expression ctfrjxe to Ttvivfxa. 
 
 Vv. XXXIX — L. 49. To wag the head was a mark of mockery 
 and contempt; and, in regard to Christ, a prophecy was fulfilled 
 hereby. See Psal. xxi. 7.; and compare Job xvi. 5. Psal. cxviii. 
 
 1 
 

 250 CHAPTER XXVII. 
 
 25. Isai. xxxvii. 22. Ecclus. xii. 18. Horn. II. P. 442. Eur. Med. 
 1118. Virg. Mn. xu. 894. 50. In the words 6 KaraXvuv k. t. X. 
 there is an allusion to one of the charges alleged against Christ 
 (Matt. xxvi. 61.) j and it is probable that the taunt dXXovg evuxrev f 
 k. t. X. is not an admission of the fact, but an ironical insinuation | 
 that his miracles were impostures. 51. It is not easy to ascertain 
 the precise allusion contained in the clause, ire-KoiQev eVi tov Qeov, 
 k. t. X. Nevertheless, a most remarkable prediction (Psal. xxii. 8.) 
 was fulfilled thereby. Probably the reference may be to our Lord's 
 declaration in Matt. xxvi. 63. 52. St. Luke (xxiii. 39.) speaks 
 only of one of the robbers reviling Christ. Probably both at first 
 did so; and Matthew, who has not recorded the pardon of the 
 penitent thief, omitted also the mention of his penitence, 53. More 
 usually oveidiZeiv is construed with an accusative; and indeed 
 avTov is the reading of many MSS. 54. From the time of its 
 occurrence, and the length of its duration, it is absolutely impossible 
 that the darkness at our Saviour's crucifixion could have been an 
 ordinary eclipse. In the first place, the moon was at the full; 
 whereas an eclipse of the Sun can only happen at or near the change; 
 and besides the total darkness of a solar eclipse never exceeds 12 or 15 * 
 minutes. 55. Several antient writers, both Christian and heathen, 
 have noticed the appearance; and Tertullian (Apol. c. 21.) asserts/ 
 that it was registered in the Roman archives. See also ^Phlegon, as" 
 cited by Qrigen (c. Cels. p. 83.), and the Chronicle of Eusebius 
 under the 203rd Olympiad. 56. Our Lord's dying exclamation on 
 the Cross is in the Syro-Chaldaic language; and it is taken from the 
 commencement of the 22nd Psalm. He seems to have repeated I 
 it for the purpose of directing attention to the passing accom- ; 
 plishment of the accurate predictions, which that Psalm contains, : 
 of his death and sufferings. 57. From the prevailing traditions 
 respecting the reappearance of Elias, it is quite possible that the 
 words may have been misunderstood by the bystanders ; but they 
 are far more likely to have been wilfully misrepresented, with a view 
 to pervert them into a vain appeal to Elias for relief. 58. The 
 last words of our Lord upon the cross were It is finished (John xix. 
 30.) ; announcing the completion of his atonement for the sins of 
 the world, and the opening of the kingdom of Heaven to all believers. 
 59. For dfrjice to Trvevfiay Luke (xxiii. 46.) has egeVi/eucre, he ex~ 
 pired: and in this sense the phrase is frequently used. Compare 
 Gen. xxxv. 18. John xix. 30. Ear. Hec. 575. iElian. H. A. n. 1. 
 So Virg. 2En. xu. 883. Anlmani cxpiravit. 
 
CHAPTER XXVII. 251 
 
 Vv. LI — LVI. 60. What was the KaTawiTatrfxa rov 
 vaov'l 61. What did the rending of it indicate ? 62. 
 Is there any record of an earthquake, which may be 
 supposed to have been identical with that which followed 
 our Saviour's crucifixion ? 63. Did the bodies of the 
 saints arise on the day of the crucifixion ? 64. Is it 
 probable that the persons raised were some of the antient 
 prophets? 65. What city is meant by >/ ayt'a ttoXiq ? 
 66. Who was the centurion that uttered the words, 
 dXrjdwQ Qeov vwq 1)v ovrog; and what gave rise to the 
 exclamation? 67. Did the women continue to stand 
 at a distance until Christ expired ? 
 
 Vv. LI — LVI. 60. By fcara7re'rao-//a tov vaov is meant the veil, 
 curiously wrought, which separated the Holy place from the Holy of 
 Holies (Exod. xxvi. 33.)- 61. This sudden rending of it was 
 intended as an intimation from heaven that the Jewish dispensation 
 was at an end, the Mosaic ritual abolished, and the middle wall of 
 partition between Jew and Gentile finally removed. Compare Heb. 
 ix. 3. x. 19. 62. An earthquake, which is recorded in Tacitus 
 (Ann. II. 47.), Suetonius (Tib. 48.), and Pliny (N. H. II. 84.), was 
 probably identical with that which followed our Saviour's death upon 
 the cross ; but, at all events, many direct testimonies of the occurrence 
 have been adduced by the Early Fathers. 63. Although the graves 
 were opened by the earthquake, 4;he dead were not revivified until 
 after our Lord's resurrection, who was himself the first born from 
 the dead, and the first fruits of them that slept (Col. i. 18. 1 Cor. 
 xv. 20.). 64. It has been thought that the dead thus raised were 
 some of the antient prophets ; but as they were known to be saints 
 by those to whom they appeared, they had probably died but lately. 
 They may have been disciples of Jesus, raised up to attest the truth 
 of what they had believed, and to shew that they had not believed in 
 vain. What became of them afterwards, it is fruitless to conjecture. 
 65. See chap. iv. qu. 23. 66. The centurion who was led by what 
 he witnessed to exclaim dXnQwg Qeov vlog ijv ovtoq, was doubtless 
 the commander of the detachment, who watched the crucifixion. 
 Senec. de Ira., i. 17. Centurio supplicio propositus. Though a 
 Roman, he may have heard of Christ's claim to the title ; and the 
 appalling wonders happening around him elicited an acknowledgment 
 
252 CHAPTER XXVII. 
 
 of the claim. 67. At first the women, as related by St. Matthew, 
 stood at some distance from the cross; either from fear of advancing 
 further, or because they were prevented by the soldiers. Before he 
 expired however, it appears from St. John (xix. 25.) that they had 
 approached nearer. 
 
 Vv. LVII — LXI. 68. 6\piag yevofxevrjQ. What time is 
 meant? 69. Where was the city of Arimathcea, to 
 which Joseph belonged? 70. Why are his riches 
 mentioned? 71. What is the meaning of the verb 
 fxaOrjTsveivl 72. Was it necessary that the bodies 
 should be removed immediately ; and was it customary 
 to give them up to their friends ? 73. What is meant 
 by arivcovi Kadapai ; and was the body of Jesus otherwise 
 prepared for burial ? 74. What prophecy was fulfilled 
 by Joseph's burial of Jesus ; and what is proved by the 
 fact that the tomb was a new oue ? 75. What is the 
 signification of the verb \arofxe~ty ? 76. How were the 
 Jewish sepulchres usually closed ? 
 
 Vv. LVII — LXI. 68. It was about the ninth hour (John xix. 
 31. sqq.), that is, after three o'clock in the afternoon, that Jesus ex- 
 pired ; and it was therefore after the first evening commenced, that 
 Joseph received permission to remove the body. 69. It is uncertain 
 where Arimathcea was. There were several cities of that name in 
 Palestine j but as it is called by St. Luke (xxiii. 51.) 7ro\ig twv 
 'lovda'nov, it is generally supposed to have been that in the tribe of 
 Benjamin. Some identify it with Ramah, mentioned in Matt. ii. 17. 
 70. Joseph's riches are not mentioned from vanity or ostentation, 
 but as marking the fulfilment of the prophecy in Isai. liii. 9. 71. 
 See chap. xin. qu. 63. 72. It was especially prohibited by the 
 Law (Deut. xxi. 22.) that the body of a criminal should remain 
 suspended on the tree all night; but as crucifixion was a Roman 
 punishment and a lingering death, the body could not have been 
 removed so soon without Pilate's order. It had however been ascer- 
 tained to be dead ; and moreover the Sabbath was at hand. By the 
 Romans the bodies of those crucified were usually given up to their 
 friends, if the favour was requested. See Joseph. B. J. iv. 5. 2. 
 
CHAPTER XXVII. 253 
 
 Ulpian. xlviii. 24. 1. 73. Linen cloth was called by the .ZEgypt- 
 ians aivdoiv, and in a fine species of this it was customary with the 
 Jews to roll the bodies of their dead, generally with spices, which 
 was the case also with that of Jesus. Compare John xix. 40. 
 
 74. Jesus, being buried by Joseph, made his grave with the rich, as 
 foretold in Isai. liii. 9. Since the tomb was a new one, ov ovk rjv 
 ovMiru) ovSeiq Keifievog (Luke xxxiii. 53.), none but Jesus could have 
 risen from it, so that no doubt could be thrown upon his identity. 
 
 75. The verb Xarojueif signifies to excavate (Deut. vi. 11. Isai. 
 xxii. 16. lxx.) ; ne si ex miritis lapidibus cedificatum esset, re- 
 marks Jerome, svffossis tumuli fundamentis ablatus furto diceretur. 
 
 76. Large stones were usually rolled against the mouths of the 
 Jewish sepulchres, in order, among other things, to prevent the 
 entrance of wild beasts. 
 
 Vv. LXII— LXVI. 77. Explain the terms rij ettciv- 
 piov, and n)v irapaaKevriv. 78. Illustrate the words 
 7r\dvog and 7r\dvn. 79. What is the origin of the word 
 KovoTiolLa ? 80. Of whom did the guard consist ? 
 81. Explain and illustrate the expression acjpayioavTtQ 
 tov \lBov. 82. What is the inference from the pre- 
 cautions taken by the Sanhedrim ? 
 
 LXII — LXVI. 77. The day preceding a Sabbath or festival was 
 called f] TrapaffKevrj, from the preparation then made for its due 
 celebration ; and, as the Jewish day closed at sunset, by ry eiravpiov, 
 scil. niiepy, is not meant the day folloiving the preparation in our 
 acceptation of the word, but the evening of the day on which the 
 Sabbath commenced. 78. The word irXdvoe, signifies a cheat or 
 impostor in ^licah iii. 5. lxx. So, in Latin, Cic. pro Cluent. c. 26. 
 Hie ille planus improbissimus, qui esset totus ex frande et men- 
 dacio f actus. Hence also TrXdvn denotes a fraud or imposture; 
 though here perhaps it rather bears its simple meaning of an error 
 or mistake ; since the clause is in all probability proverbial. Com- 
 pare Matt. xii. 45. Luke xi. 26. 2 Pet. ii. 20. 79. Instead of 
 tpvXaKeg or oi rnpovvreg (Matt, xxviii. 4.), the Evangelist has used 
 the Latin noun custodia, in Greek letters KovaTufiia. 80. Sec 
 above, qu. 32. 81. By ofypayiuavTec, tov \IQov it is meant that 
 the stone, being firmly secured, was marked with Pilate's seal of 
 office, which would be broken in any attempt to steal the body, and 
 
 z 
 
254 CHAPTER XXVIII. 
 
 thus prevent any collusion between the guards and the friends of Jesus. 
 A similar precaution was taken in the case of Daniel (vi.17.). 82. Thus 
 it was that the very enemies of Christ were the means of placing his 
 resurrection beyond the possibility of doubt. The Sanhedrim se- 
 cured the tomb in their own way; placed a guard which they 
 deemed amply sufficient; and thus removed every suspicion that 
 could have reasonably attached to the disciples, even had they been 
 otherwise capable, either by strength or stratagem, of carrying off 
 the body of their Lord. ^ 
 
 I— 
 
 CHAPTER XXVIII. 
 
 Vv. I — X. 1. How is o-a'/3/3ara employed in the first 
 clause of this passage ? 2. What is meant by 6\pe <ra/3- 
 fiuTiov, and by eIq pav oafifiaTtov respectively ? 3. 
 Adduce instances of the use of the cardinal number 
 instead of the ordinal. 4. Complete and illustrate the 
 expression rij £7rt0wo-(couV^. 5. Who was rj aWrj Mapia; 
 and had she and Mary Magdalene come alone to the 
 sepulchre ? 6. Distinguish between rdtyog and fivrjfAeiov. 
 7. What was the purpose for which the women visited 
 the sepulchre ? 8. What is the full meaning of the 
 word aeicrfiogl 9. In what tense are the verbs ?)\de 
 and dweicvKltre to be rendered? 10. With what view 
 had the angel rolled away the stone from the mouth of 
 the tomb? 11. What is the proper meaning of Ideal 
 
 12. Is Xevkov wed yjLwv a frequent form of similitude ? 
 
 13. How is the raiment of angels commonly described ? 
 
 14. What discrepancies have been noticed in the ac- 
 counts of the Evangelists with respect to the number and 
 position of the angels present on this occasion ; and how 
 may they be reconciled ? 15. Illustrate the expression 
 fxerd (f)6(3ov /ecu x a P^ Q ' ^' ^ as ^ *° tne women 
 generally that Christ appeared first after his resurrection ? 
 
CHAPTER XXVIII. 255 
 
 17. Enumerate the several appearances which he vouch- 
 safed to the brethren, in the interval between his resur- 
 rection and ascension. 
 
 Vv. I — X. 1. As twice employed in the first verse, the word(ra'/3- 
 /3ara signifies, first, the day of the sabbath, and secondly, the entire 
 week. Examples of both significations are sufficiently obvious. 2. 
 By 6\pe <ra/3/3a'rwi/ is meant late in the evening, after the sabbath 
 was past. See Mark xvi. 1. So in Xcm Hell. II. 1. 14. o'^/e Trjg 
 tjftepag. In the New Test, fiia ca(3(3dT<ov always denotes the first 
 day of the week, or the Christian Sunday. Compare 1 Cor. xvi. 2. 
 3. Of the use of fiia, for <7rp<6~n, in definition of time, there are fre- 
 quent examples. See Gen. i. 5. Exod. xl. 2. Levit. xxiii. 24. Numb. 
 i. 1. 18. lxx. So Diod. Sic. iit. jiidg '0\vj.t7nddog. Cic. de Senect. 
 c. 5. Uno et ostog~essimo anno. 4. It appears that the women 
 arrived just at the break of day, while it was yet so dark that objects 
 were not distinctly visible. See Luke xxiv. 1. John xx. 1. This 
 Matthew expresses by the abbreviated phrase ry e7ri(pu)(TKovGy, 
 which would be at length, ci/ia ry nfJ-epa. iirL^idcricovay. So Herod, 
 in. 86. d/x' TJfiepq, diacpavaicovffy. 5. The other Mary was 
 not the Virgin, but the mother of James and Joses. See Mark 
 xvi. 1. Luke xxiv. 10. St. Mark says that she and Mary Magdalene 
 were accompanied by Salome, the mother of James and John ; and 
 Luke adds that Joanna, the wife of Herod's steward, was with them. 
 6. As distinguished from ixvTjfieiov the whole tomb, rdfog was the 
 farther chamber, in which the body was deposited. 7. It was not 
 only Oeuprjaai rov rdfyov, to see if the tomb were in the same state 
 as on the evening of the burial, that the women had come ; but also, 
 as Mark and Luke add, to anoint the body with spices. 8. See 
 chap. viit. qu. 44. 9. Since the earthquake and the removal of 
 the stone preceded the arrival of the women, the verbs ij\6e and 
 direKv\i(re must be rendered in the pluperfect. Compare Mark xvi. 4. 
 Luke xxiv. 2. 10. Theophylact observes that the angel rolled back 
 the stone, not to let Jesus out, but to admit the disciples. 1 1 . By ice'a 
 is meant not the face only, but the entire form and appearance. 
 Hesychius explains the word by fiop^tj and eWog. Compare Luke 
 xxiv. 4. 12. To be white as snore is a similitude frequently found 
 in all writers. Compare Horn. II. K. 437. Virg. 2En. xu. 84. Mart. 
 Epigr. ii. 25. 13. Angels are usually represented as clothed in 
 white garments; such being regarded as the emblem of purity and 
 innocence. See Dan. vii. 9. Acts i. 10. Rev. iii. 4, 5. iv. 4. vii. 
 
256 CHAPTER XXVIII. 
 
 13, 14. 14. Three discrepances have been noticed in the account 
 of the Evangelists. Matthew and Mark speak of only one angel ; 
 Luke and John mention two. Mark says that the angel was sitting ; 
 Luke that they were standing. Matthew uses the term angel; 
 Luke says two men. All these points of difference are easily recon- 
 ciled. When one angel only is mentioned, he was doubtless the one 
 who spoke; just as in the case of the dsemoniacs cured at Gadara, 
 Luke mentions only the more remarkable of the two. Probably the 
 angels were sitting when the women arrived, and arose to greet them : 
 and as to their being called men, angels, from their appearing in 
 human form, are frequently so called in Scripture. Compare Gen. 
 xviii. 2. 16. xix. 1. 5. 15. A mingled feeling of joy at the tidings 
 they had received, and apprehension lest they might not be verified, 
 would naturally be excited in the minds of the Apostles. Thus 
 Joseph. Ant. xix. 3. 1. dve(3d<TTa£e Se avTov, ov ttolvv fiaiveiv role, 
 Tcooi dvvdfxevov, viro re (pofiov Kai ^dpf-iaTog rdHv elprmeviov. Virg. 
 Mn. i. 514. Percussus Achates Lcetitiaque .metugue.. Ter. And. v. 
 4. 35. Vix sum apud me : ita animus commotus est metu, spe, 
 gaudio, mirando hoc tanto, tarn repentino bono. 16. Our Lord 
 appeared to the women generally, as they were leaving the sepulchre 
 on a second visit. On the first occasion he appeared to Mary 
 Magdalene alone. See John xx. 14. 17. See on Acts i. qu. 16. 
 
 Vv. XI — XV. 18. In what sense is havoc, used 
 here and elsewhere? 19. How is trdao^ev here em- 
 ployed ? 20. What is the full import of dfxepijj.voQ ? 
 21. Does any of the antient fathers speak of the report, 
 that the body of Christ was stolen, as industriously circu- 
 lated by the Jews? 22. Give a brief outline of the 
 evidence which this passage affords to the truth of our 
 Saviour's resurrection. 
 
 Vv. XI — XV. 18. Properly iicavog is sufficient; and, thence 
 with xpovog, it commonly signifies long. See Luke viii. 27. xx. 9. 
 Acts viii. 11. xiv. 3. xxvii. 9. Xen. Cyr. n. 1. 8. Polyb. i. 15, 2. 
 In the plural, as here, it signifies many. Compare Matt. viii. 30. 
 with Luke viii. 32. So also in Mark x. 46. Luke vii. II, 12. xxiii. 
 9. Acts v. 37. ix. 23. 43. xx. 37. 19. With 7re ivofiev there is an 
 ellipsis of dpyvpiip or xprjfxaci, one or other of which words are 
 usually added. Thus 2 Mace. x. 20. £7rei<;Qr)oav dpyvpiy. Joseph. 
 
CHAPTER XXVIII. 257 
 
 Ant. xx. 5. 1. xPW affl ireiaQe'iQ. 20. Erasmus has observed that 
 dfiepifivog, free from solicitude, is a far more expressive word than 
 dicivdvvog. From the character of Pilate, who was notoriously open 
 to this species of persuasion, the Sanhedrim might make the promise 
 to its fullest extent. 21. It is stated by Justin Martyr (Dial. c. 
 Tryph. c. 108.) that the Sanhedrim despatched messengers to all the 
 Jews dispersed abroad, with the tidings that a'ipeaig rig dQeog icai 
 dvofxog eyeyepTai diro 'Itjaov rivog TaXiXaiov irXdvov, ov 
 GTavpiocrdvTwv jjjuwv, ot p:a9t)Tcti avrov, icXeipavTeg avrov diro 
 rov p,vrjp.arog vvtzrog, TrXavuiai rovg dvOpioirovg, Xeyovrcg eyrj- 
 yepOai avrov e'/c vetzpdv, icai etc ovpavov iXrfXvQevai. 22. It is 
 manifest that this story tends to prove the very fact, it was invented 
 to invalidate. A Roman guard, against whom there was no other 
 evidence, accuse themselves of a capital offence ; and this offence, 
 committed against a discipline the most rigid and uncompromising, 
 is allowed to pass unpunished, though the punishment was the 
 only means of obtaining credit to the tale, which it was the desire of 
 the Sanhedrim to substantiate. Connivance under such circumstances 
 amounted to a confession that a compact existed between the parties ; 
 and that one had been bribed to affirm what both of them knew 
 to be false. 
 
 Vv. XVI — XX. 23. Had our Lord specified any 
 particular mountain in Galilee, on which he would meet 
 his disciples ? 24. How is ol cie here used ? 25. 
 Who was the principal doubter ; and what is the 
 inference from the doubts entertained ? 26. Has 
 St. Matthew given the parting commission of our 
 Lord to his disciples in the true order of time ? 27. 
 Distinguish between the terms nadrjTeveiv, jjanTi^eiy, and 
 di<id<TK£iv. 28. To what antecedent does the relative 
 avTovg belong ? 29. Does our Lord's commission 
 favour the practice of Infant Baptism, or otherwise ? 
 30. What is meant by being baptized in the name 
 of the Father, Son, and Holy Ghost ; and what is the 
 necessary inference from our Lord's injunction re- 
 specting the use of this form ? 31. What is the 
 
258 CHAPTER XXVIII. 
 
 import of the phrase tlvai jxeto. tlvoq 1 32. Does this 
 promise of Christ's presence extend to the end of 
 time ? 33. Why have Matthew and John given 
 no account of our Lord's ascension into heaven ? 
 
 Vv. XVI — XX. 23. Neither in the promise given by Christ 
 (Matt. xxvi. 32.), nor in the renewal of it by the angel and himself 
 (vv. 7, 10.), is any particular mountain named for his meeting with 
 his disciples. Probably when Jesus made the appointment, he 
 specified the place ; which has been omitted by the Evangelists. 
 It has been thought that the meeting took place on the same 
 mountain as the Transfiguration. 24. Occasionally, as in this 
 place, ol de is used for nveg cV. Thus in Xen. Anab. I. 5. 13. 
 wore etzeivovg e'/C7re7rX^^0at icai avrov Mevuva, KCtl rpex^iv eVi rd 
 OTrXa' oi di /ecu earaaav aTropovvreg. See also iElian. V. H. V. 17. 
 
 25. St. Thomas seems to have been the principal doubter; but his doubt 
 had been removed ; and in defence of those who are here mentioned, 
 it has been urged that they may have been at too great a distance to 
 see distinctly. Their doubts, however, were those of honest men ; 
 they prove that they were not convinced upon insufficient evidence ; 
 and their slowness of belief encreases the value of their testimony. 
 
 26. This commission of our Lord to his Apostles seems to have been 
 given immediately before his ascension into heaven (Mark xvi. 15. 
 Luke xxiv. 47.), so that St. Matthew has somewhat anticipated the 
 actual time of its delivery. 27. In the commission itself there are 
 three distinct instructions, contained in the words /.laOrjrevaaTe, 
 flcnrTiZovreg, and diddfncovreg respectively. These were, to convert 
 people of all nations to the faith without preference of one above 
 another, to initiate them into the Church by baptism, and to instruct 
 them, when baptized, in all the duties of Christianity. There is a 
 confusion between the first and last of the three verbs in our version, 
 in which it follows the Latin Translation. 28. The relative avrovg 
 must be referred to eQvi), with which it agrees in sense, though not 
 in gender. Such instances are very common. 29. From the fact 
 that nations consist of persons of all ages ; that there is no restrict •» 
 tion or exception by which infants were excluded ; and that the| v 
 commission was given to the Jews among whom baptism was admin- 
 istered to young and old, and to whose children the initiatory rite of 
 circumcision gave them covenanted privileges at eight days old ; there 
 
 can be no doubt that our Lord would have expressly forbidden 
 
 i 
 Infant baptism, had he intended to set it aside. 30. Baptism in the 
 
CHAPTER XXVIII. 259 
 
 name of the Father, and of the Son, and of the Holy Ghost, clearly 
 implies a dedication to the service of each ; and the form, which has 
 been used in all ages of the Christian Church, cannot, with any 
 reason be regarded otherwise, than as an explicit declaration of the 
 doctrine of the Trinity. 31. See chap. xn. qu. 38. 32. Since 
 the phrase jj ovvTekeia tov aliZvoq sometimes means the end of the 
 Jewish dispensation, it might mean so here, were not Christ's 
 presence as necessary to his ministers now as it was in former times. 
 Besides the words Trdcrag rag tjixt'pag are unlimited ; and admit of 
 no doubt that the promise of our Lord extends to the end of the 
 world. 33. It is difficult to assign a reason for St. Matthew's 
 omission of any mention of Christ's ascension into heaven. His 
 object was probably fulfilled when he had recorded the promised 
 meeting with the disciples in Galilee, which was the preconcerted 
 public manifestation of his person, in order to establish beyond 
 dispute the certainty of his resurrection. The omission is a plain 
 proof that the Evangelists did not write in concert ; and if it 
 is not easy, it is at the same time unnecessary, to account 
 for it. 
 
 
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