- a ^->^-^- ^v .-•* r- fj T \J pwOrtfti Y op ^-v. > » • THEOLOGICAL/. i > '■- vttt S( No, 5 eel/ ...,* *«*» THE NEW TESTAMENT, witii brief EXPLANATORY NOTES OR SCHOLIA BY HOWARD 'CROSBY, D.D. PROFESSOR OF THE GREEK LANGUAGE AND LITERATURE IN RtTTGBRS COLLEGE, AND TORMEKLY PROFESSOR IN THE CNIVERSITT OF THB CITT OF NETV YORK. NEW YORK: CHARLES SCRIBXER, 124 GRAND STREET. MD.CCC.LXIII. Entered, according to Act of Congress, in the year 1S63, by HOWARD CEOSBT, in the Clerk's Office of the District Court of the United States for the Southern District of New York. JOHN P. TRO"W, HUNTER, STEREOTYPE!?, AND ELECTROTYPER. 46 &. 50 Greene Street, New York. TO Prof. TAYLER LEWIS, LL.D. My dear Sir, — A taste for classical studies and an espe- cial fondness for Biblical research have derived from you their chief incentive and encouragement. Twenty years ago your enthusiasm in unfolding the meaning of Plato enkin- dled a zeal in my fellow-students and myself, which was fanned to a flame by your nervous expositions of the words of Paul. Most appropriately I may, therefore, inscribe to you the present little volume as a thank-offering, whose merit (if it have any) is derived from these sources. I have not attempted to write a commentary. No doc- trinal dissertation or practical remarks will be found in the book. I have put the word " scholia " on the title-page as designating to a scholar's mind the true character of the Xotes,. which are intended simply to remove the surface- difficulties of the text, those which the peculiarities of lan- guage (Greek or English) in grammar or. rhetoric present, and those which require an archrelogical explanation. In the former class I might mention the obsolete English ex- pressions of King James' day, the misconceptions of the force of the original Greek by the English translators, the inconsistencies of translation, and the obscurity of connec- tions. This last difficulty is principally apparent in the Epistles. In the latter class are the geographical and his- torical names and the allusions to ancient and Oriental usages. IV The Notes are hints and suggestions rather than disqui- sitions. Arguments for amended translations and quota- tions of authorities are generally omitted, in my dominant wish so to condense the annotations as not to withdraw the reader's attention too long from the sacred text. Of course in such a work an examination of MS. read- ings has no part, and therefore no criticisms upon the MS. value of such passages as Mark xvL 9-20 and John viii. 2-11 are submitted. My earnest desire is that the Divine Word may speak more unobstructedly to the heart. It is this blessed Word which gives light to the mind (Ps. cxix. 130) and which sanctifies the sinner (John xv. 3, xvii. 17-19 ; Eph. v. 26), and if one soul be induced t>y these Notes to study more carefully the Divine Revelation, my labour is rewarded and my prayer answered. I have the honour to subscribe myself Your attached friend, HOWARD CROSBY. New Brunswick, N. J., March 2, 1863. THE GOSPEL ACCORDING TO SAINT MAmgteESCv^ ^^ CHAP TEE I. ] 2 Abrafia^h^tfeaWf and THE book of the generation of Jesus Christ, the son of David, the son of Abraham. though wanting Chap. I. — 1. Book, that is, "roll" or "account." This word does not refer to the whole Gospel, but only to the fol- lowing genealogical statement and ac- count of Christ's birth. Generation. This genealogy differs widely from that of Luke (iii. ' 23). Luke's begins at Adam, Matthew's at Abraham; and from David downward the two evange- lists pursue different lines. As both these lines end with Joseph, the suppos- ed father of Christ, there is an apparent discrepancy. Calvin solves it by saying that Matthew's genealogy is the legal and Luke's the natural, the former showing the line of regal inheritance only. The word " begat" is a fatal ob- jection to that view. Matthew's is evi- dently the natural line of Joseph, al- rnany links in the chain are A man may be said to " be- get "his great-grand-child, but not his nephew. Luke's genealogy may then be considered (according to the com- monly-received opinion) as the geneal- ogy of Mary, and of Joseph by adop- tion. Joseph was the son of Heli, Ma- ry's father, although Heli did not beget him. Sonship can be adoptive — beget- ting can not. Notwithstanding the dif- ference between the two genealogies, they both have the names of Salathiel and Zorobabel. We may explain this by the same theory of adoption. Sala- thiel may have married Neri's daughter or otherwise have been adopted by Neri, during the dark days of the Babylonish captivity, when the royal name of Jecho- nias was of small account; and so he is shown to be doubly the descendant of David. From Zorobabel the lines run through different sons. In Matthew's genealogy, several (perhaps many) gene- 1 Isaac begat Jacob ; and Jacob begat Judas and his brethren ; 3 And Judas begat Phares and rations are omitted, probably as thus found omitted, for some unknown rea- son, in the public registers. We know of the omission of Ahaziah, Joash, and Amaziah between Joram and Ozias, and we may reasonably believe that between David and Christ, during a period of 1100 years, there were more than 27 generations. Luke's genealogy proba- bly has no omissions after David. It contains 56 names to Matthew's 41. We might synchronize the lists from Jesse down thus : Matthew's, i i Luke's. Matthew's. \ Luke' s. David David Salathiel Salathiel Solomon Nathan Zorobabel Zorobabel Eoboam Mattatba ' Rhesa Abia Me nan Abiud Joann? Asa Melea Juda Josaphat Kliakim Eliakim Joseph Joram Jonan Semei Joseph Azor Mattathlas Juda Maath Simeon Sadoc Nagge Ozias Levi 1 Esli Joatham Mattbat Acbim Naum Acbaz Jorim Amos Ezekias Eliezer Eliud Mattathlas Jose Joseph Manasses Er Eleazer Janna Elmodam Melcbi Amon Cosam Mattban Levi Josias Addi Matthat Melchi Jacob Heli Jecbonias Neri Joseph Joseph The average length of a generation, by Luke's genealogy, from David to Christ, is between 26 and 2*7 years. It is high- ly probable that both the lists make omissions between Esrom and David, the time from Esrom's boyhood (when Jacob's family came into Egypt) to Da- vid's birth having been about 600 years, and being represented by only 8 genera- tions.-; 3. Thamar, his daughter-in- MATTHEW. Zara of Thamar; and Phares be- gat Esrom ; and Esrom begat Aram; 4 And Aram begat Aminadab ; and Aminadab begat Naasson; and.Naasson begat Salmon ; 5 And Salmon begat Booz of Rachab ; and Booz begat Obed of Ruth ; and Obed begat Jesse ; 6 And Jesse begat David the king ; and David the king begat Solomon of her that had leen the wife of Urias; 7 And Solomon begat Ro- boam ; and Roboam begat Abia ; and Abia begat Asa ; 8 And Asa begat Josaphat ; and Josaphat begat Joram ; and Joram begat Ozias; 9 And Ozias begat Joatham ; and Joatham begat Achaz ; and Achaz begat Ezekias ; 10 And Ezekias begat Manas- ses ; and Manasses begat Amon ; and Amon begat Josias ; 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Baby- lon; law (Gen. xxxviii. 6). 5. Rachab, the harlot of Jericho (Josh. ii. 1). Pos- sibly Salmon, her husband, was one of the Israelitish spies. 6. Her that had been the wife of Urias. Buthshe- ba (2 Sam. xi. 3). 11. Jechonias. Although this Greek name is given to Jehoiachin in the Septuagint, yet as the Septuagint also gives both Jehoiakim and Jehoiachin the name of " Joakeim," I am inclined to think that this name Jechonias belongs to both, and that in this verse it refers to Jehoiakim, while in ver. 12 it refers to Jehoiachin. 16. Who is called Christ, i. e., "who is called the Anointed," referring to the Hebrew word "Messiah," of which "Christ" (anointed) is the Greek. 17. Fourteen generations. Thus: 12 And after they were brought to Babylon, Jechonias begat Sa- lathiel; and Salathiel begat Zo- robabel ; 13 And Zorobabel begat Abi- ud; and Abiud begat Eliakim; and Eliakim begat Azor ; 14 And Azor begat Sadoc; and Sadoc begat Achim ; and Achim begat Eliud ; 15 And Eliud begat Eleasar ; and Eleazar begat Matthan ; and Matthan begat Jacob ; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham to David are fourteen generations ; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Baby- lon unto Christ are fourteen gene- rations. 18 *![ Now the birth of Jesus Christ was on this wise : When as his mother Mary was espoused to Joseph, before they came to- 1 Abraham Solomon 2 Isaac 3 Jacob 4 Judas 5 Phares (5 Esrom 7 Aram 8 Aminadab 9 Naasson 10 Salmon 11 Booz V2 Obed 13 Jesse 14 David Eoboam Abia Asa Josaphat Joram Ozias Joatham Achaz Ezekias Manasses Amon Josias Jechonias (Jehoiakim) $ Jechonias ( (Jehoiachin) Salathiel Zorobabel Abiud Eliakim Azor Sadoc Achim Eliud Eleazar Matthan Jacob Joseph Jesus For the repetition of " Jechonias," see note on ver. 11. These generations are fourteen, not according to their full number, but according to their registry, many generations, as we have seen, hav- ing been omitted. 1 8. Wlien as his MATTHEW. getber, she was found with child of the Holy Ghost, 19 Then Joseph her husband, J. ' being a just man, and not willing to make her a public example, was minded to put her away i privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son | of David, fear not to take unto ! thee Mary thy wife : for that which is conceived in her is of the Holy Ghost. • 21 And she shall bring forth a son, and thou shalt call his name JESUS : for he shall save his people from their sins. 22 Now all this was clone, that | it might be fulfilled which was spoken of the Lord by the pro- phet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his mother. "As" is superfluous. 20. Trie angel. Rather uan angel."- 21. He shall save. The "he "is em- phatic in the Greek, and the meaning of the clause is that he by his own power and without the help of any other should save, &c. The word "Jesus" is the Greek form of Jehoshua or Joshua, and means "Jehovah-Saviour." II. — 1. Bethlehem of Judea, so called to distinguish it from Bethlehem of Zeb- ulon (Josh. six. 15). It is 6 miles S. of Jerusalem. Herod. This was Herod the Great, now in the last years of his brilliant and cruel reign. He was the son of Antipater, an Idumean, and had become king of all Palestine by means of his interest with the power of Rome. He had somewhat defended his title to the throne by marrying the heiress of the Maccabasan princes of Judah. She had, however, been one of the victims name Emmanuel, which being in- terpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife : 25 And knew her not till she had brought forth her firstborn son : and he called his name JE- SUS. CHAPTER II. \[OW when Jesus was born in i.1 Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews ? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these tilings, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of of his cruelty. See on chap. xiv. 1. Wise men. The Greek term is " Magi," and refers to the large Persian and Chal- dean caste of priestly philosophers, with whom astronomy, or rather astrology, was a favorite science. 2. His star. ; From the description of the movement ! of this star in the 9th verse (" went be- j fore" and "came and stood over"), we : conclude that it was a supernatural ap- I pearance in star form, an appropriate J apparition and guide to those eastern ; star-gazers. The phrases used show that it could not have been an ordinary i star or any heavenly body. God prob- ably permitted this miraculous phenom- enon to coincide with their astrological deductions in pointing the way to Judea and Judea's King. " In the east," i. *e.-, when we were in the east. 4. Wltere Christ should be bom. The question of Herod shows that the Jews were await- I MATTHEW. the people together, he demanded of theui where Christ should be born. 5 And they said unto him, In Bethlehem of Judea : for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda : for out of thee shall come a Gover- nor, that shall rule my people Is- rael. 7 Then Herod, when he had privily called the wise men, in- quired of them diligently what time the star appeared. 8 And he sent them to Bethle- hem, and said, Go and search dil- igently for the young child ; and when ye have found him, bring me word again, that I may come and worship him also. 9 When they had heard the king, they departed ; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When thev saw the star, they rejoiced with exceeding great 11 IT And when they were come into the house, they saw the ing their Messiah, and the conduct of Herod shows that, like the Jewish peo- ple, he was looking for him as a tempo- ral prince, a rival for his usurped throne. 6. The evangelists frequently give the general sense of a prophet in quota- tion, without a verbal exactness, as in this case. This is quoted from Micah v. 2. 7. Privily. Probably ashamed to make more public his trepidation. 11. The action of the Magi denoted re- ligious worship. They would not, if seeking a temporal king of the Jews, young child with Mary his mo- ther, and fell down, and worship- ped him : and when they had opened their treasures, they pre- sented unto him gifts ; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were de- parted, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. 14 When he arose, he took the young child and his mother by night, and departed into Egypt : 15 And was there until the death of Herod : that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. 16 1 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the have gone to the tyrant Herod to make inquiry. Frankincense and myrrh were rather divine than regal offerings. 12. Being warned of God. Though the name of God is not in the original, yet the verb is one used regarding Divine warnings. 13. Tfie angel. Rather " an angel." 15. " Out of Egypt have I called my son" (Ilosea xi. 1). Israel was a type of Christ in taking refuge in Egypt and in leaving that land. But m the rest of Hosea's prophecy the type does not appear. 16. All the chil- MATTHEW. children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. 17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. 19 TT But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel : dren. Rather, "all the male children." 18. Rama was north of Jerusalem, and in the tribe of Benjamin. The prophet evidently referred to a destruc,- tion coming on the Benjamites and Ephraimites, Rachel's descendants. The evangelist quotes fhe prophecy not as referring to Herod's massacre in Judah, but as very applicable in its description of the loss of children to the occurrence at Bethlehem. 19. When Herod was dead. Only a few months after the mas- . sacre. 20. Tliey are dead, \. e., Her- od and his son Antipater. Or else, by a common usage, " they " is used of Her- od alone. 22. Archelaus only reign- ed two years and was then deposed by the Roman power, when a Roman gov- ernor took his place as ruler of Judea. Notwithstanding. Rather " and." Gali- lee. Herod the Great was succeeded in Galilee by his son Herod Antipas, while Archelaus took Judea. This Herod An- tipas is the Herod hereafter mentioned in the gospels. See chap. xiv. 1. 23. He shall be called a Nazarene. Rather, " that he should be called a Naz- for they are dead which sought the young child's life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judea in ; the room of his father Herod, he I was afraid to go thither : not- withstanding, being warned of God in a dream, he turned aside into the parts of Galilee : 23 And he came and dwelt in a city called Nazareth : that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. CHAPTER III. IN those days came John the Baptist, preaching in the wil- derness of Judea, arenc." It is not a quotation, but a ref- erence to the general predictions of the prophets regarding the low estate of the Messiah (as Isaiah liii. and Zech. xii. 10), Nazareth being a proverbially in- significant place (John i. 47). So the island of Belbina in Greece from its in- significance made the name of Belbinite a proverb (Herodotus viii. 125). III. — 1. In those days, i. e., in the days of Christ's life upon earth. Mat- thew is writing many years after Christ's death. John the Baptist, or John the Baptizer. Baptism was the prominent accompaniment of John's preaching. It was a token of the receiver's peni- tence and hope of pardon, and formed part of the preparation for Christ's en- lightening words. For John's early his- tory and his special work as Christ's forerunner, see Luke, 1st chapter. Wil- derness of Judea. The sparsely settled country southeast and east of Jerusalem on the west side of the Dead Sea and Jordan. This is the eastern slope from the "hill-country" (Luke i. 39). 2. The kingdom of heaven. A comparison 6 MATTHEW. 2 And saying, Kepent ye : for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. 5 Then went out to him Jeru- salem, and all Judea, and all the region round about Jordan, 6 And were baptised of him in Jordan, confessing their sins. 7 ^[ But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, 0 generation of vipers, who hath warned you to flee from the wrath to come ? of Matt. xiii. 47 and John xviii. 36 shows that this much-used expression signifies God's visible Church with its spiritual methods under the Christian dispensation. We may consider this Church as established at the day of Pen- tecost after our Lord's ascension (Acts ii). Jewish writers used the phrase for the old polity of Israel with God at its head, and, also, though rarely, for the new dispensation of the Messiah. Mat- thew alone of the evangelists uses the expression in this form. All the other New Testament writers use for it " the kingdom of God." Neither expression occurs in the Old Testament. 6. In Jordan. In John i. 28 we find Betha- bara (some read Bethania) was the place at which John was baptizing. Its posi- tion cannot be ascertained, but it is sup- posed to be a few miles north of the Dead Sea. Afterward we find John baptizing at ^Enon, near to Salim (John iii. 23). These places are also un- known. 7. Pharisees and Saddu- 8 Bring forth therefore fruits meet for repentance : 9 And think not to say within yourselves, We have Abraham to our father : for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees : therefore every tree which bring- eth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repentance : but he that cometh after me is mightier than I, whose shoes I am not worthy to bear : he shall baptize you with the Holy Ghost, and with fire : 12 Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner ; but he will burn up the chaif with unquenchable fire. cees. The Pharisees, or Separatists (as the word implies), were a sect of high re- ligious assumption, exceedingly exact in external rites. The Sadducees (named from Sadoc, their founder) were an infi- del sect, Jewish materialists, deniers of almost everything spiritual. These apparent extremes of hyper-religion and irrcligion are really closely allied. The sensuous is the law of each. 9. We have Abraham to ozir father, i. e., "as our father." 11. With the Holy Ghost and with fire. I think that the allusion here is to the figure of the next verse. Christ was coming to winnow and to burn. That which was not driv- en away by the Holy Spirit (the sifting wind) would be gathered into his gar- ner, but the rest should be baptized with fire, should be consumed. The Greek word for "Spirit" or "Ghost" also means "wind" or "breath," which fact supports this view. The "you "refers to^the Jews generally. 12. Purge his floor, i. e., cleanse or winnow his MATTHEW. 13 T Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbade him, saying, I have need to be bap- tized of thee, and comest thou to me ? 15 And Jesus answering said | unto him, Suffer it to be so now : for thus it becometh us to fulfil all righteousness. Then he suf- fered him. 16 And Jesus, when he was baptized, went up straightway out of the water : and, lo, the heavens I were opened unto him, and he ; saw the Spirit of God descending like a dove, and lighting -upon him : 17 And lo a voice from hea- j ven, saying, This is my beloved Son, in whom I am well pleased. CHAPTER IV. THEN was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty threshing-floor. — —13. Galilee, where- in was Xazareth, where Jesus resided (chap. ii. 23), »was the northernmost division of Palestine under the Ro- mans. Its full name was " Galilee of the Gentiles" (chap. iv. 15 and Isaiah ix. 1), so called from the number of non- Jewish residents after the captivity. The word " Galilee " means "district'." 15. All righteousness, i. e., all that conduct which would be the right- eous requirement of a Jew. 16. Out of. Rather " from." He saw; from John i. 32, 33, 34, we find that John the Bap- tist also saw this descent of the Spirit as a dove ; from Luke iii. 22, we would suppose that the sight was visible to all. IV. — 1. Of the Spirit, i. e., " by the Spirit." Tlic wilderness^ probably, of days and forty nights, he was af- terward a hungered. 3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. 4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5 Then the devil taketh him up into the holy city, and settethhim on a pinnacle of the temple, 6 And saith unto him, If thou be the Son of God, cast thyself down : for it is written, He shall give his angels charge concerning thee : and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. 8 Again, the devil taketh him up into an exceeding high moun- tain, and sheweth him all the kingdoms of the world, and the glory of them \ Judea. After the fasting, Christ was re- moved once to a high mountain and once to the pinnacle of the temple (w. 5, 8). These removals were, doubtless, supernatural and instantaneous. I use the word "supernatural" in the sense of " contrary to human experience," for Satan may have used natural laws unex- plored by us. 5. A pinnacle. Rath- er the pinnacle. This temptation is put last in Luke's gospel. Matthew's order is the correct order, as we see by the tenth verse, where Satan is ordered away by Christ. The evangelists do not give all the events of Christ's life in their chronological order, — an order not necessary nor always desirable. 8. This exhibition of all the kingdoms of the world must of course have been a 8 MATTHEW. 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan : for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him, and, behold, angels came and min- istered unto him. 12 % Now when Jesus had heard that John was cast into prison, he departed into Galilee ; 13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephtha- lim : 14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles ; supernatural work. (See on ver. 1.) Satan, we are taught repeatedly in Scripture, has mighty power in the physical world. Our circumscribed pow- ers must be no criterion to us of Satan's permitted operations. (See Job ii. V and Luke xiii. 16.) 10. Satan means " adversary." (Comp. 1 Chron. xxi. 1 and Job i. 6 and Rev. xii. 9.) 12. John was cast into prison. The cause of this imprisonment is given in chap. xiv. 3, 4. As Herod, who im- prisoned John, had no control over Ju- dea, but only over Galilee and the east side of Jordan, John must have preach- ed elsewhere than in Judea. He, prob- ably, at times traversed the entire Jew- ish country. 13. Tlie sea coast. Of the sea of Galilee, called also the lake of Gennesaret. John, at a later date, calls it the sea of Tiberias. It is a beau- tiful sheet of water through which the 16 The people which sat in darkness saw great light ; and to them which sat in the region and shadow of death light is sprung up. 17 ^F From that time Jesus be- gan to preach, and to say, Repent : for the kingdom of heaven is at hand. 18 T And Jesus, walking by the sea of Galilee, saw two breth- ren, Simon called Peter, and Andrew his brother, casting a net into the sea : for they Were fish- ers. 19 And he saith unto them, Follow me, and I will make you fishers of men. 20 And they straightway left their nets, and followed him. 21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. Jordan flows. Its dimensions are about 14 and V miles, and it lies about CO miles north of the Dead Sea. 15. Beyond Jordan. This refers to the land of the Gadarenes, east of the Jordan valley. It is not put in apposition to Zabulon and Nephthalim, but as addi- tional. It was visited by our Saviour repeatedly in person. Zabulon and Nephthalim (Zebulon and Naphtali) were the chief districts of our Lord's earthly sojourn. 19. Follow me. The circumstances of this call are more fully narrated in Luke v. 1—11. 24. TJiose which were possessed with devils and those ivhich were lunatic. These two classes are thus separated. The former were, doubtless, supernaturally affected. 25. Decapolis (i. e., ten cities) was the name of an extensive dis- trict on both sides of Jordan, Scythopo- lis (Bethshean) being one of the ten MATTHEW. 9 22 And they immediately left the ship and their father, and fol- lowed him. 23 •[ And Jesus went about all Galilee, teaching in their syna- gogues, and preaching the gos- pel of the kingdom, and healing all manner of sickness and all manner of disease among the peo- ple. 24 And his fame went through- out all Syria : and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy ; and he healed them. 25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan. CHAPTER V. AND seeing the multitudes, he went up into a mountain : and when he was set, his disciples came unto him : 2 And he opened his mouth, and taught them, saying, o Blessed are the poor in spir- cities. (Josephus B. J. III. 9. 7.) Its principal territory, however, was east of that river. Beyond Jordan. This probably refers to the part beyond Jor- dan in "the latitude of Jerusalem, and thus south of Decapolis. V. — 1. A mountain. Rather "the mountain-district," probably north of the sea of Galilee. 3. Luke (vi. 20) re- cords only four of the eight beatitudes, the four whose expressions are of out- ward symptoms, viz., poverty, hunger, lamentation, and persecution. The other 1* it : for theirs is the kingdom of heaven. 4 Blessed are they that mourn : for they shall be comforted. 5 Blessed are the meek : for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteous- ness : for they shall be filled. 7 Blessed are the merciful : for they shall obtain mercy. 8 Blessed are the pure in heart : for they shall see God. 9 Blessed arc the peace-mak- ers : for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness' sake : for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad : for great is your reward in heaven : for so persecuted they the prophets which were before you. 13 «[ Ye are the salt of the earth : but if the salt have lost his savour, wherewith shall it be salted ? it is thenceforth good for four regard mildness, mercy, purity, and peace-making. The former four charac- teristics have relation to faith and hope, the latter four are the exhibitions of love. The grant to those who possess the former is the fulness of spiritual com- fort, to those who possess the latter the merciful presence of God as their Father, ordering all earthly things for their good. The former, marked by great spiritual commotion, receive pardon. The lat- ter, marked by a high and peaceful spiritual attainment, receive high realiza- 10 MATTHEW. nothing, but to be cast out, and to be trodden under foot of men. 14 Ye are the light of the world. A city that is set on a hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick ; and it giv- eth light unto all that are in the house. 16 Let your light so shine be- fore men, that they may see your good works, and glorify your Father which is in heaven. 17 f Think not that I am come to destroy the law, or the proph- ets : I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be ful- filled. 19 Whosoever therefore shall break one of these least command- ments, and shall teach men so, he shall be called the least in the tiona of spiritual glory. 15. A bushel. Rather "the bushel-rncasure," re- ferring to the single one in each house. A candlestick. Rather " the candlestick." 18. One jot or one tittle. Jot is the letter " Jod," the smallest letter of the Hebrew alphabet. A tittle (or rather the Greek word thus translated), is a let- ter-mark distinguishing one letter from another, and is thus smaller even than a jot. This is an Oriental way of affirm- ing the complete truthfulness of the Old Testament Scriptures. 19. In the kingdom of heaven, i. e., in the Church under the Gospel dispensation (see note on chap. iii. 2). 21. By them of old time, i. e., the Jewish teachers, who cor- rupted God's word. The judgment. This was the Court of Seven, an inferior court among the Jews (see Josephus, kingdom of heaven : but whoso- ever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. 21 ^[ Ye have heard that it was said by them of old time, Thou shalt not kill ; and whosoever shall kill shall be in danger of the judgment : 22 But I say unto you, That whosoever is angry with his broth- er without a cause shall be in danger of the judgment : and whosoever shall say to his brother, Kaca, shall be in danger of the council : but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the altar, and there re- memberest that thy brother hath aught against thee ; B. J. II. 20. 5). 22. Raca. The Hebrew for "vain" or " trifling," the word used by Michal to David when he danced before the ark. Council. The Sanhedrim, or highest Jewish court. Fool. This refers to wickedness — moral depravity. Hell fire. Rather " the fire of Gehenna." Gehenna is the Hebrew for " valley of Hinnom " (Josh, xviii. 16), the deep ravine on the south side of Je- rusalem, where a constant fire burnt the offal from the temple. This fire was em: blematic of spiritual and eternal punish- ment. Our Lord means that an angry feeling is sinful, and calls for punishment equal to what a Jew thought murder de- served. Anger, when it proceeds to taunts, is worse, and when it reaches slander is worse still. The figures used would be very striking to a Jew. MATTHEW. 11 24 Leave there thy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, while thou art in the way with him ; lest at any time the ad- versary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the ut- termost farthing. 27 % Ye have heard that it was said by them of old time, Thou shalt not commit adultery : 28 But I say unto you, That whosoever looketh- on a woman to lust after her hath committed adultery with her already in his heart. 29 And if thy right eye offend thee, pluck it out, and cast it from thee : for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.. 30 And if thy right hand of- fend thee, cut it off, and cast it from thee : for it is profitable for thee that one of thy members 29. Offend. This word is now obsolete in the sense of our Version. It meant u to cause to stumble." So here, " if thy right eye cause thee to stumble." The right eye and the right hand are figuratively used for the dearest objects in life. Special reference is here had to the subject of the 27th and 28th verses. (Compare chap, xviii. 8, 9.) Hell. See note on v. 22. 31. It hath been said. By Moses. Compare chap. xix. V, 8. Moses' law of divorce was a civil enactment. Now that the should perish, and not that thy whole body should be cast into hell. 31 It Lath been said, "Whoso- ever shall put away his wife, let him give her a writing of divorce- ment : 32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornica- tion, causeth her to commit adul- tery : and whosoever shall marry her that is divorced committeth adultery. 33 % Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths : 34 But I say unto you, Swear not at all ; neither by heaven ; for it is God's throne : 35 Nor by the earth ; for it is his footstool ; neither by Jerusa- lem ; for it is the city of the great KiDg. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37 But let your communication be, Yea, yea ; Nay, nay : for whatsoever is more than these cometh of evil. civil polity of the Jews was at an end, that civil enactment is abrogated, and their duty is to conform to the original design of the marriage law (Gen. ii. 24, Matt, xix. 5, 6). 36. By iky head. Hea- ven, earth, Jerusalem, and our heads are equally God's, and it is equally irreve- rent to use any of these in oaths as to use the name of God. This injunction of course refers to conversational swear-, ing. In peculiar solemnities God's name could be used. (See 2 Cor. i. 23, Eom. i. 9, Gal. i. 20.) 37. Yea, yea; Nay, 12 MATTHEW. 38 •f Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth : 39 But I say unto you, That ye resist not evil : but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41 And whosoever shall com- pel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43 % Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 That ye may be the chil- dren of your Father which is in nay. Simple or reiterated assertion. 38. This rule, which was a law for the magistrate (Ex. xxi. 24, Lev. xxiv. 20, Deut. xix. 21), was perverted by the Jews to the purpose of personal revenge. The measure of punishment was con- sidered the measure of revenge. ' It is against a revengeful feeling Christ di- rects his teaching. 39. The instances given in this and in the three succeeding verses are not to be interpreted literally. They are teachings per contra — a hyper- bole common in the East. They may be in each case interpreted, " Kather do this extreme act on the right side than do anything from the opposite motive." So we are told that unless we hate our family we cannot be Christ's disciples heaven : for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye ? do not even the publicans the same? 47 And if ye salute your breth- ren only, what do ye more than others? do not even the publicans so ? 48 Be ye therefore perfect,even as your Father which is in heaven is perfect. CHAPTER VI. TAKE heed that ye do not your alms before men, to be seen of them : otherwise ye have no reward of your Father which is in heaven. 2 Therefore when thou doest- thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. (Luke xiv. 26); a phrase which is ex- plained by the parallel passage in Matt. x. 37. 41. Compel thee to go a mile. In the courier's service, as the word ori- ginally denotes. 43. Hate thine ene- mies. This was a Jewish inference from God's command to exterminate the Ca- naanites — an inference wholly against the spirit of their law. 46. Publicans. These were the collectors or farmers of the revenue, a proverbially extortionate and base class. Jews, who would ac- cept such an office under the Romans, were naturally despised by their country- men. VI. — 2. As the hypocrites do. Their trumpet-sounding is figurative — a pro- verbial expression for ostentation. MATTHEW. 13 3 But when thou doest alms, let not thy left hand know what thy right hand doeth : 4 That thine alms may be in secret : and thy Father which seeth in secret himself shall re- ward thee openly. 5 1" And when thou prayest, thou shalt not be as the hypocrites are : for they love to pray stand- ing in the synagogues and in the corners of the streets, that thev may be seen of men. Verily I say unto you, They have their re- ward. G But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret ; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do : for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them : for your Father knoweth what things ye have need of, be- fore ye ask him. 9 After this manner therefore pray ye : Our Father which art in heaven. Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 6. Closet, i. e., any retired place, or even any place, with modest unostentatious feelings. The words of the clause are almost the same as in Isaiah xxvi. 20. 11. Daily bread. Rather, "bread 13 And lead us not into tempt- ation, but deliver us from evil : For thine is the kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you : 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. 16 T Moreover when ye fast, be not, as the hypocrites, of a sad countenance : for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, aud wash thy face ; 18 That thou appear not unto men to fast, but unto thy Father which is in secret : and thy Father which seeth in secret shall reward thee openly. 19 H Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal : 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal : 21 For where your treasure is, there will your heart be also. 22 The 'light of the body is the eye : if therefore thine eye be single, thy whole body shall be full of light. needful for our support," or "sustain- ing bread." 17. Anoint thy head and mask thy face, i. e., perform thy usual toilet. 19, 20. Moth and rust. In the Greek a hendiadvs for "the eat- 14 MATTHEW. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness ! 24 H No man can serve two masters : for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25 Therefore- 1 say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink ; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment ? 26 Behold the fowls of the air : for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Are ye not much better than they ? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment ? Consider the lilies of the field, how they grow ; they toil not, neither do they spin : 29 And yet I say unto you, ing moth." 22. Single, i. e., clear. 23. Evil, i. e., blind or defective. As the clear eye is needed for a safely- guided body, so a clear sight of eternal treasures is necessary for a safely-guided life. If this spiritual vision is wanting, how great is the consequent darkness and peril of the soul ! Horn great is that darkness. Rather, " how great is the darkness." 24. Despise. Rather "neglect" or "disregard." Mammon. A Chaldee word for " riches." 25. Is not the life more than meat, and the body than raiment? The argument is that God has made everything with sup- Tbat even Solomon in all his glory was not arrayed like one of these. 30 "Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, 0 ye of little faith ? 31 Therefore take no thought, saying, What shall we eat ? or, What shall we drink ? or, Where- withal shall we be clothed ? 32 (For after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the king- dom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow : for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. CHAPTER VII. JUDGE not, that ye be not judg- ed. 2 For with what judgment ye judge, ye shall be judged : and with what measure ye mete, plies to meet adaptation, and as he has made our bodies and given us life, he will furnish the lesser gifts of food and raiment which arc necessary for physical life. The argument is illustrated by God's care of the birds and flowers and by our own inability. Take no thought, i. e., as in the Latin, "be not solicitous." The phrase bore this meaning in old English. So in verses 27, 28, 31, and 34. 30. Grass. Rather " plant." All dry stalks are used for fuel in the East. 33. His righteousness, i. e., that which is right in his sight. VII. — 6. The connection of this verse MATTHEW, 15 it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother's eye, but eonslderest not the beam that is in thine own e}Te ? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye ; and, behold, a beam is in thine own eye ? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy bro- ther's eye. 6 *§ Give, not that which i3 holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under . their feet, and turn again and rend you. 7 % Ask, and it shall be given you; seek, and ye shall find ; knock, and it shall be opened unto you : 8 For every one. that asketh receiveth ; and he that seeketh findeth; and to him that knock- eth it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone ? 10 Or if he ask a fish, will he give him a serpent ? 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall is somewhat obscure. Perhaps it is this : "While you must be charitable in judg- ing other's, yet you may use common reason to discover who are unworthy to receive your close fellowship, on whom, as on dogs and swine, your pearls would be wasted and only invitations to perse- cution." Perhaps special reference is had to the Pharisees. 12. Tliereforc. This particle shows that there is a con- nection with what precedes. It is this : your Father which is in heaven give good things to them that ask him ? 12 Therefore all things what- soever ye would that men should do to you, do ye even so to them : for this is the law and the prophets. 13 % Enter ye in at the strait gate : for wide is the gate," and broad is the way, that leadeth to destruction, and many there be which go in thereat : 1-1 Because strait is the gate, and narrow is the way, which lead- eth unto life, and few there be that find it. 15 T Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles ? 17 Even so every good tree bringeth forth good fruit ; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a cor- rupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. " As your Heavenly Father gives for the asking-, and as vou would desire vour fel- lows to give in the same way (where it is proper), so do you cherish this kindly spirit, and bestow of your sympathy and help on others." 13. At the strait gate. Eather, " through the strait gate." Thereat. Rather "through it." 21. , Kingdom of heaven. This phrase, whose primary use we have remarked upon at I chap. iii. 2, has here its more circum- 16 MATTHEW. 21 •[" Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of mj Fa- ther which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name ? and in thy name have cast out devils ? and in thy name done many won- derful works ? 23 And then will I profess unto them, I never knew you : depart from me, ye that work iniquity. 24 ^T Therefore whosoever hear- eth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock : 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house ; and it fell not : for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand : 27 And the rain descended, scribed meaning of the church trium- phant. 22. Judas, for example, had done all these things. 24. A rock. Rather " the rock." So in the next verse. 25. Floods. Rather " rivers," re- ferring to an overflow. So in verse 27. 29. TJic scribes explained the law to the people in accordance with the traditionary glosses of the Hebrew doc- tors. The sermon on the mount may be thus epitomised to show its connections : Blessed are God's people, spiritual lights to the world, who keep God's law in the spirit as well as letter, whose religious duties are therefore performed as before God and not men, who, being heavenly- minded, abandon all worldly anxieties and the floods came, and the winds blew, and beat upon that house ; and it fell : and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine : 29 For he taught them as one having authority, and not as the scribes. CHAPTER VIII. WHEN he was come down from the mountain, great multi- tudes followed him. 2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man ; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. and exercise all kindly, charitable feel- ings towards their fellow-men (while they reserve their highest human communion for their godly brethren), thus choosing the unfashionable path of a sincere re- ligion without hypocrisy. VIII. — 1. The mountain. See note on chap. v. 1. 4. See thou tell no man. From the additional statement in Mark i. 45 we may gather that this command (which was disobeyed, probably through a mistaken exhibition of gratitude) was made to prevent a popular tumult in the cities. Such tu- mults did occur during our Saviour's course, as, for example, when they sought to make him a king (John vi. MATTHEW. 17 5 % And when Jesus was en- tered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my ser- vant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under au- thority, having soldiers under me : and I say to this man, Go, and he goeth ; and to another, Come, and he cometh ; and to my servant, Do this, and he doeth ft. 15). Tlie gift that Moses commanded. See Levit. xiv. 2-32. 5. Caperna- um was on the sea of Galilee. In all probability, according to Dr. Robinson's very clear proof, it stood at the north end of the plain of Gennesaret, west of the lake, near the modern Khan Minyeh, about six miles from the entrance of the Jordan. A centurion, in the Ro- man army, was the commander of a century or half maniple. The " legion " consisted of 4,200 soldiers, divided into 1,200 hastati, 1,200 principes, 600 tria- rii, and 1,200 velites. The hastati, principes, and triarii were divided each into ten "maniples." Hence a maniple of either of the former two was compo- sed of 120 men, while a maniple of the triarii was composed of only 60 men. As each maniple had two "centuries," the centurion was a commander of either 60 or 80 men. The same would imply that he commanded a hundred men, but the name had reference to an earlier divi- sion, or it is probable that the exact army-division was not always maintain- ed. (Compare Acts xiii. 23.) Came unto him. What we do by another, we do ourselves. From Luke vii. 3 we 10 "When Jesus heard it, he marvelled, and said to -them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven : 12 But the children of the king- dom shall be cast out into outer darkness : there shall be weeping and gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way ; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. 14 T And when Jesus was come see that the centurion did not come in person, but sent Jewish friends to Christ. 9. Under authority. Know- ing how servants ought to obey. Having soldiers under me. Knowiug how masters can command. The analo- gy is between master and servants on one hand, and Christ and diseases on the other. 11 Kingdom of heaven. See note on chap. vii. 21. Sit down. Literally u recline" at table, after the custom of the ancients. 12. The children of the kingdom, i. e., mem- bers of God's visible church. In chap. xiii. 38 the same phrase is used for the members of God's true and invisible church. Outer darkness. The dark- ness outside of the palace feasting-hall, contrasted with the brilliancy of the assembly-room within. Tliere shall be weeping and gnashing of teeth. Mat- thew uses this phrase six times, and Luke once, as spoken by our Lord. The gnashing of teeth as a sign of rage is mentioned several times in the Psalms and once in Job. Indeed, the use of the phrase in Matthew xxiv. 51, where hypocrites are referred to in the con- text, seems to have special reference to 18 MATTHEW. into Peter's house, he saw his wife's mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her : and she arose, and ministered unto them. 16 *f When the even was come, they brought unto him many that were possessed with devils : and he cast out the spirits with his word, and healed all that were sick : 17 That it might he fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. IS H Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests ; but the Son of man hath not where to lay his head. 21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus said unto him, Follow me ; and let the dead bury their dead. 23 T And when he was enter- Psalm xxxv. 16. The double phrase of the text, I doubt not, is an allusion to Psalm cxii. 10. Grief and rage at their exclusion is thus vividly denoted. 18. The other side of the sea of Galilee, that is, the eastern shore, the country of the Gcrgesenes orGadarenes. (Compare ver. 28.) 20. Holes, i. e., dens. 22. Let the dead bury their dead. That is, there are enough spirit- ed into a ship, his disciples follow- ed him. 24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves : but he was asleep. 25 And his disciples came to him, and awoke him, saying, Lord, save us : we perish. 26 And he saith unto them, Why are ye fearful, O ye of little faith ? Then he arose, and rebuked the winds and the sea ; and there was a great calm. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him ! 28 If And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29 And, behold, they cried out, saying, W-hat have we to do with thee, Jesus, thou Son of God ? art thou come hither to torment us before the time ? 30 And there was a good way off from them a herd of many swine feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. ually dead, who do not desire to follow me, who can bury their (physically) dead relatives. 27. What manner of man. Rather, " what manner of being. " 28. Gergesenes. Many would read " Gadarenes " here, as in Mark v. 1 and Luke viii. 2G, 3*7. Ga- dara was a city of eminence, 6 miles southeast of the sea of Galilee. Its territory probably extended to the sea. MATTHEW. 19 32 And he said unto them, Go. And when they were come out, they went into the herd of swine : and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. 34 And, behold, the whole city came out to meet Jesus : and when they saw him, they besought him that he would depart out of their coasts. CHAPTER IX. AND he entered into a ship, aud passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed : and Jesus seeing their faith said unto the sick of Origen states that Gergesa was an old city, perhaps in ruins, near the lake. Dr. Thomson ("The Land and the Book ") mentions its ruins as Gersa, with- in a few rods of the shore. Its territory was probably included in that of Gadara. Hence each name would be appropriate. 32. A steep place. Rather, " the steep place." 34. The whole city, i. e., Gergesa. IX. — 1. A ship. Rather, "the ship" in which he had crossed to the Gada- rene country. His own city, i. e., Ca- pernaum, called his own because he spent most of his time there. Hence it was "exalted to heaven" (Luke x. 15 and chap. xi. 23). 2. This miracle i3 much more fully described by the other evangelists (Mark ii. 1-12 and Luke v. 17_26). 5. Whether, i. e., "which." The reasoning of our Lord here seems to be this: " You say that I am assuming the palsy ; Son, be of good cheer ; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, "Wherefore think ye evil in your hearts ? 5 For whether ia easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk ? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glori- fied God, which had given such power unto men. 9 IT And as Jesus passed forth from thence, he saw a man, named Matthew, sittiDg at the receipt of what does not belong to me when I ab- solve a man from sin, and you believe that an outward visible cure of the man's body would be impossible by me. It is easy, you assert, to say ' Thy sins be for- given thee,' for there is no visible proof of the result, but it is a hard thing to say to the paralyzed, 'Walk,' for the visible non-fulfilment of the order would prove the imposture. I therefore meet you on your own ground, and heal the paralytic." 9. Matthew, called by Mark " Levi, the son of Alpheus." Pos- sibly, but not probably, he was brother to James and Jude the apostles, who wrote the epistles bearing their names. They were the sons of an Alpheus. This Matthew is the author of this gospel. Receipt of custom. Probably a toll- house on the shore of the lake, where a fish-tax was paid. 10. In the house, i. e., Matthew's house. (Compare Mark 20 MATTHEW. custom : and he saith unto him, Follow me. And he arose, and followed him. 10 % And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sin- Ders came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your master with publicans and sinners ? 12 But when Jesus heard that, he said unto them. They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice : for I am not come to call the righteous, but sinners to repentance. 14 T Then came to him the disciples of John, sayiug, Why do we and the Pharisees fast oft, but thy disciples fast not ? 15 And Jesus said unto them, Can the children of the bride- chamber mourn, as long as the bridegroom is with them ? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old garment ; 1 5and Luke v. 29.) 13. I mil have mercy and not sacrifice. Referring to Hosea vi ji 6.- 17. Bottles. These were leathern bottles, which when old and dried were easily rent. The in- struction given seems to be that Christ's new dispensation (new wine) was not to be joined to Judaic rites (old bottles), that fasting was not to be obligatory, but a matter of free Christian choice. The bottles perish. First they break, then the wine runs out, and then the bottles are forever useless. 1 8. Ruler. for that which is put In to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles : else the bottles break, and the wine run- neth out, and the bottles perish : but they put new wine into new bottles, and both are preserved. 18 1" While he spake these things unto them, behold, there came a certain ruler, and wor- shipped him, saying, My daughter is even now dead : but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and fol- lowed him, and so did his disci- ples. 20 T And, heboid, a woman, which was diseased with an issue of blood twelve years, came be- hind him, and touched the hem of his garment : 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good com- fort ; thy faith hath made thee whole. And the woman was made whole from that hour. 23 And when Jesus came into Of the synagogue (see Mark v. 22 and Luke viii. 41). His name, we find from the other evangelists, was Jairus. Wor- shipped him, i. e., fell down at his feet as to a superior. There is no divine homage necessarily implied. My daugh- ter. An only daughter twelve years old (Luke viii. 42). Is even now dead, i. e., is so far gone that we may say she is vir- tually dead. The other evangelists are more particular in describing these scenes. 23. Minstrels. Literally, "flute-players." These were the hired MATTHEW. 21 the ruler's house, and saw the minstrels and the people making a noise, 24 He said unto them, Give place : for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land. 27 ^f And when Jesus de- parted thence, two blind men fol- lowed him, crying, and saying, Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him : and Jesus saith unto them, Believe ye that I am able to do this ? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you. 30 And their eyes were opened ; and Jesus straitly charged them, saying, See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country. 32 ^[ As they went out, be- dirge-musicians. Making a noise, i. e., of lamentation, after the Oriental fashion. 24. Laughed him to scorn. Rather " laughed at him" or "ridiculed him." -27. Son of David. The name which the Jews attached to the expected Messiah, by reason of such prophecies as Jerem. xxxiii. 15. These blind men re- cognized Jesus as Israel's Messiah. 28. To do this, i. e., to give sight. His words or his manner had announced his intention. 30. See that no man know it. For the probable reason of this com- hold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake : and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, He casteth out devils through the prince of the devils. 85 And Jesus went about all the cities and villages, teaching in their synagogues, and preach- ing the gospel of the kingdom, and healing every sickness and every disease among the people. 36 % But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shep- herd. 37 Then saith he unto his dis- ciples, The harvest truly is plen- teous, but the labourers are few ; 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. CHAPTER X. AND vrhen he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to mand, see note on chap. viii. 4. 34. Through the prince of the devils, i. e., Beelzebub. For Christ's answer to this Pharisaic charge, see chap. xii. 25, &c. 35. The gospel of the kingdom. Liter- ally " the good news of the kingdom," the good tidings regarding the new dis- pensation which was to succeed the Jew- ish. The word u gospel " is Anglo- Saxon for "good story." (See chap. iv. 23.) 36. Because they fainted and were scattered. Rather, " because they were harassed and abandoned." 22 MATTHEW. lieal all manner of sickness and all manner of disease. 2 Now the names of the twelve apostles are these ; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother ; 3 Philip, and Bartholomew; Thomas, and Matthew the pub- lican ; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus ; 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him. 5 Those twelve Jesus sent forth, and commanded them, say- ing, G-o not into the way of the Gentiles, and into any city of the Samaritans enter ye not : 6 But go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdom of heaven is at hand. X. — 2. Apostles. A Greek word meaning " Ambassadors." Luke (chap, vi. 13) mentions the first election of the twelve. Here they are mentioned as having been chosen some time before. 3. Lebbeus, whose surname loas Tliaddeus, is called in Luke (vi. 1G) and Acts (i. 13) "Judas the brother of James." He was the Jude who wrote the Epistle. 4. Simon the Canaanite is called in Luke and Acts " Simon Ze- lotes." The word here translated " Ca- naanite" should be rendered " Cana- nite." Some consider it the Aramaean " Canan," meaning "Zealot," as "Ze- lotes " is the Greek. Simon, before his conversion, probably belonged to the followers of Judas of Galilee, who were called " Galileans " and " Zealots." Is- cariot. The signification of this word is uncertain. Chrysostom considers it a Greek form of " Ish Carioth," " man of 8 Heal the sick, cleanse the lepers, raise the dead, cast out devils : freely ye have received, freely give. 9 Provide neither gold, nor silver, nor brass in your purses ; 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves : for the workman is worthy of his meat. 11 And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into a house, salute it. 13 And if the house be worthy, let your peace come upon it : but if it bo not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It Carioth," supposing Carioth to be some place in Palestine where Judas had lived. A more probable opinion makes it "a man of Issachar," viz., an Issa- chariot, Issachar was in the S. of Galilee. — — 5. The way of the Gentiles, i. e., any Gentile country. Samaritans. These were the descendants of the eastern set- tlers who were placed by the Assyrian monarch in the depopulated region of Samaria (2 Kings xvii. 24). Their mon- grel Judaism is described in the 17 th chapter of the second book of Kings. 7. See chap. iii. 2. 9. Brass. Rather " copper." 10. Scrip, i. e., wallet. 11. Town. Rather " village." Worthy, i. e., kindly disposed. 12. A house. Rather " the house," i. e., of the worthy man. 13. Let your peace return to you. An Orientalism for "let your greeting be considered void." 14. Shake off the dust of your feet. Mark MATTHEW. 23 shall be more tolerable for the laud of Sodoin and Gomorrah in the day of judgment, than for that city. 16 ^j Behold, I send you forth as sheep in the midst of wolves : be ye therefore wise as serpents, and harmless as doves. 17 But beware of men : for they will deliver you up to the councils, and they will scourge you in their synagogues ; 18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19 But when they deliver you up, take no thought how or what ye shall speak : for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father, which speaketh in you. 21 And the brother shall deliv- er up the brother to death, and the father the child : and the children shall rise up against their parents, and cause them to be put to death. 22 And ye shall be hated of all men for my name's sake : but he that endureth to the end shall be saved. 23 But when they persecute and Luke add, " for a testimony against them." Action and gesture form a large part of Oriental conversation. 19. Take no thought. See note on chap. vi. 25. 23. Son of man. This title of Christ, a title of humiliation, is only used by himself, except where Stephen applies it to Christ (Acts vii. 56), and there he evidently quotes the title. 25. If they have called the master of the house Beelzebub. They had said that you in this city, flee ye into anoth- er : for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. 24 The disciple is not above his master, nor the servant above his lord. 25 It is enough for the dis- ciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his house- hold ? 26 Fear them not therefore : for there is nothing covered, that shall not be revealed ; and hid, that shall not be known. 27 What I tell you in dark- ness, that speak ye in light : and what ye hear in the ear, thai preach ye upon the housetops. 28 And fear not them which kill the body, but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a farthino- ? and one of them shall not fall on the ground with- out your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye Christ was leagued with Beelzebub.* This sentence may be a hyperbolic reference to that. Or some of Christ's opposers may have gone so far as to call him per- sonally Beelzebub, although this is not recorded. 26. This verse is explained by the next. The- sentiment is, "Fear not your opponents. They cannot keep down the truth." 29. A farthing. Strictly "an assarion " or " as," equal to a cent and a half of American money. 24 MATTHEW. are of more value than many sparrows. 32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 34 Think not that I am come to send peace on earth : I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me is not wor- thy of me : and he that loveth son or daughter more than me is not worthy of me. 38 And he that taketh not his Without your Father, i. e., without the will of your Father. 38. That taketh not his cross. This, of course, had not the association in the minds of Christ's hearers that it has in ours. It simply referred to the malefactor in the Eoman usage bearing his cross to the place of crucifixion. The lesson is, that we must suffer the world's persecutions with our Saviour cheerfully, even to death. 39. This strong antithetical clause may be thus paraphrased : "He that strives to maintain this earthly life above all else shall lose it at last, for he must die, but he that counts his life cheap for Christ's sake may lose it, but loses it only to gain a higher life, which the former can never gain." 41. In the name of a prophet, i. e., because he is a prophet. A prophet's reward, i. e., such blessings as prophets receive. cross, and followeth after me, is not worthy of me. 39 He that findeth his life shall lose it : and he that loseth his life for my sake shall find it. 40 If He that receiveth you re- ceiveth me ; and he that receiveth me receiveth him that sent me. 41 He that receiveth a prophet in the name of a prophet shall re- ceive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. CHAPTER XL AND it came to pass, when Je- sus had made an end of com- manding his twelve disciples, he departed thence to teach and to preach in their cities. 42. Tliese little ones. A Hebrew epi- thet for disciples. XI. — 1. This verse properly belongs to the tenth chapter. That which fol- lows (viz., the visit of John's disciples and the words of Jesus consequent thereon) probably occurred previous to the mission tour of the twelve. Thence, i. e., from the place where he had given his disciples their directions. Their cities. That is, the cities of the Gali- -2. leans, among whom he lived. John's imprisonment by Herod Antipas (see note on chap. xiv. 1) was referred to in chap. iv. 12. Its cause and con- sequence are given in chap. xiv. 2-12. His place of imprisonment (Josephus tells us) was the castle of Machaerus in Perea (the trans-Jordanic province of Herod) near the Dead Sea. 3. He that should come. Doubtless, a common .MATTHEW. 25 2 Now when John had heard in the prison the -works of Christ, he sent two of his disciple.-;, 3 And said unto him, Art thou he that should come, or do we look for another ? 4 Jesus answered and said un- to them, Go and shew John again those things which ye do hear and see : 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is hi, whosoever shall not be offended ia mo. 7 *j And as they departed, Je- sus began to say unto the multi- tudes concerning John, What went ye out into the wilderness to see ? A reed shaken with the wind ? 8 B it what went ye out for to see? A man clothed in soft rai- ment? behold, they that wear soft clothing are in kings' houses. Jewish expression for the promised and expected Messiah. John asks in behalf of his disciples. He knew the Messiah (John i. 29). 4. Ye do hear and see. Luke (vii. 21) says that Christ perform- ed many miracles before John's mes- sengera 6. Be offended in. Literally " stumble against." Reference is had to Isaiah xxix. 18. See note on chap. v. 29. 7. A reed shaken with ihewind. That is, in Oriental metaphor, "an un- stable fanatic." 10. Mai. iii. 1. 11. I Ik that is least in the kinydom of heaven is greater than he. That is, uhe that has least spiritual light — least know- ledge of God's plan of salvation — in the Christian dispensation, knows more than John knew, although John was more enlightened on this point than any that hav^ lived." The Gospel brings life and immortality to light, i. e., makes these 9 But what went ye out for to see ? A prophet ? yea, I say unto you, and more than a prophet. 10 For this is he, of whom it is written, Behold, I send my mes- senger before thy face, which shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of wo- men there hath not risen a greater than John the Baptist : notwith- standing, he that is least in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, which was for to come. 15 lie that hath ears to hear, let him hear. 16 *[ But whereunto shall I liken this generation ? It is like subjects clear. 12. Take it by force. I would, with a few commentators, re- gard this passage literally. Jesns says that the kingdom of heaven, which con- such advantages, is violently assault- ed and plundered as a hostile city by the •. The verse, I think, is parenthe- tical. In Luke xvi. 10, the Greek should be rendered, " every one useth violence against it," and not " every one presseth into it." 1 3. Jefan (this verse means) wa.s the last prophet of the old dispensa- tion, and, as an eye-witness of the Mes- siah, he was more than any other of the prophets (ver. '.)). 14. Elias, i. e., Elijah. Malachi, whose prophecy is quoted in the 10th verse, calls the pre- paratory messenger by the significant name of Elijah (Mai. iv. 5), a name sug- gestive of energetic reform. 16. Markets. In Luke "market-place." 26 MATTIIEW. unto children sitting in the mar- kets, and calling unto their fel- lows, 17 And saying, We have piped unto you, and ye have not danced ; we have mourned unto you, and ye have not lamented. 18 For John came neither eat- ing nor drinking, and they say, He hath a devil. 19 The Son of man came eating and drinking, and they say, Be- hold a man gluttonous, and a wine- bibber, a friend of publicans and sinners. But wisdom is justified of her ehildren. 20 If Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not : 21 Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23 And thou, Capernaum, which art exalted unto heaven, shall be That is, the public square. 19. Of her children, i. e., in the eyes of all her children. 21. Chorazin and Beth- saida were towns near Capernaum, and on the lake. We do not know their ex- act sites, but from St. Willibald's narra- tive in the 8th century (quoted by Dr. Robinson), we know that Bethsaida was next north to Capernaum and Chorazin between that and the Jordan. Perhaps Bethsaida was at the present Tell Hum and Chorazin at the emptying of Bir Keraseh. -23. Capernaum. See notes on chap, viii. 5 and chap. ix. 1. 25. brought down to hell : for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. 24 But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judg- ment, than for thee. 25 T At that time Jesus an- swered and said, I thank thee, 0 Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26 Even so, Father ; for so it seemed good in thy sight. 27 All things are delivered unto me of my Father : and no man knoweth the Son, but the Father ; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28 "f Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls. 80 For my yoke is easy, and my burden is light. Ml ' ~ J - - These words which follow (from a com- parison with Luke x. 21 and context) seem to have been uttered on the return of the 70 missionaries, and to have had reference to their happy report. The harmonists, however, make these worfls twice spoken by our Lord, at different periods of his ministry. I cannot see the necessity of this duplication. Babes, i. er, illiterate. 29. Take my yoke. Whitby calls attention to the fact, that this was a juridical phrase. Christ speaks of his meekness and humility to give confidence to the poor and illiterate. MATTHEW 27 CHAPTER XII. AT that time Jesus went on the sabbath day through the corn; and his disciples were a hungered, and began to pluck the ears of corn, and to eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not law- ful to do upon the sabbath day. 3 But he said unto them, Have ye not read what David did, when he was a hungered, and they that were with him ; 4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests ? 5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6 But I say unto you, That in this place is one greater than the temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sabbath clay. 9 And when he was departed There is a contrast intended throughout, probably, to the Pharisees. XII. — 1. The Jewish law permitted this plucking of another's corn. (Deut. xxiii. 25.) 4. 1 Sara. xxi. 1-7. 5. Profane the Sabbath, i. e., use it as a day of work by performing sacrifices, &c, belonging to that day. (Num. xxviii.) 6. If the sacredness of the temple- service cancelled the Sabbath-breaking of the priests, Christ's presence and the sacredness of his service (who was greater thence, he went into their syna- gogue : 10 *fl~ And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days ? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out ? 12 How much then is a man better than a sheep ? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth ; and it was restored whole, like as the other. 14 % Then the Pharisees went out, and held a council against him, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence : andgreat multitudes followed him, and he healed them all ; 16 And charged them that they should not make him known : 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, than the temple) cancelled the Sabbath- breaking of his disciples. Such is the argument. 7. Another argument is founded on the law of mercy, which re- gards man's natural necessities and his general welfare. (Hos. vi. 6.) 8. A third argument is from Christ's authority to alter the Sabbath-laws even, if he wished. 10. Tfiey asked him, i. e., the scribes and Pharisees. (Luke vi. 1.) 14. Tlie Pharisees, with the He- rodians. (Mark iii. 6.) 16. See note 28 MATTHEW. 18 Behold my servant, whom I have chosen ; my beloved, in whom my soul is well pleased : I will put my Spirit upon him, and he shall shew judgment to the Gentiles. 19 He shall not strive, nor cry ; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21 And in his name shall the Gentiles trust. 22 ^f Then was brought unto him one possessed with a devil, blind, and dumb : and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the Son of David ? 24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, on chap. viii. 4. 20. Smoking fax shall he not quench. The Hebrew of Isaiah xlii. 3 is, according to Dr. J. A. Alexander, " a dim wick he will not quench." Dr. Alexander also suggests that this is not to be referred to Christ's regard for a true, although weak, faith, but belongs with the rest of the quota- tion to the general description of the Messiah as one who would do nothing with noise or violence. He would not even use violence toward that which required but little force to destroy. (See Alexander on Isaiah 1. c.) 23. Is not this the son of David? Rather, " can this be the son of David ?" 24. Fel- low is an unhappy word to introduce here, although it was not so objection- able when our version was formed. There Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand : 26 And if Satan cast out Sa- tan, he is divided against him- self; how shall then his kingdom stand ? 27 And if I by Beelzebub cast out devils, by whom do your chil- dren cast them out ? therefore thev shall be your judges. 28 But if I cast out devils by the Spirit of God, then the king- dom of God is come unto you. 29 Or else, how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man ? and then he will spoil his house. 30 He that is not with me is against me ; and he that gather- eth not with me scattereth abroad. 31 % Wherefore I say unto you, All manner of sin and blas- phemy shall be forgiven unto men : but the blasphemy against the Holy Ghost shall not be forgiven unto men. , . — ' ' ■ V is no word in the Greek, the pronoun "this" standing alone. We may say " This one." Beelzebub means " Lord of Flies," and was worshipped by the Philis. tines in earlier times at Ekron (2 Kings i. 2). He was considered, probably, a destroyer of flies and vermin. The Greeks of Elis had a god of like name. The Jews evidently used the obnoxious term as a synonym for Satan. 27. By whom do your children cast them out ? The Jews pretended to cast out devils. (See Joseph. Ant. 8. 2. 5.) Christ here uses the argumentum ad hominem, which does not require that the hypo- thetical case be true, but only consider- ed true by the persons addressed. 29. Or else. Rather simply " or." 31, 32. I would thus paraphrase this MATTHEW. 29 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him : but whoso- ever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33 Either make the tree good, and his fruit good ; or else make the tree corrupt, and his fruit cor- rupt : for the tree is known by his fruit. 34 O generation of vipers, how can ye, being evil, speak good things ? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bring- eth forth good things : and an evil man out of the evil treasure bring- eth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the clay of judgment. 37 For by thy words thou shalt passage : " The reception of God's offer- ed Spirit by man ensures the pardon (through Christ) of all sin, even if the sin has been ' a word against the Son of man,' but the rejection of God's Spirit is a rejection of salvation, and this rejection the Pharisees are engaged in perfecting, when they refer the evident influences of God's Spirit in destroying the power of the devil to the devil himself." Per- haps no passage in the New Testament has called forth more discussion than this. Some (like Whitby) regard it as referring to the gift of the Spirit on the day of Pentecost, others to the false estimate of a true miracle. I would wholly reject the former view, and con- sider the latter as too narrow, believing that it refers to a refusal of God's spirit- ual appeals, one of which is in the mira- cle and its circumstances. 32. Nei- ther in the world to come. A proverbial be justified, and by thy words thou shalt be condemned. 38 ®[ Then certain of the scribes and of the Pharisees an- swered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulter- ous generation seeketh after a sign ; and there shall no sign be given to it, but the sign of the prophet Jonas : 40 For as Jonas was three days and three nights in the whale's belly ; so shall the Son of man be three days and three nights in the heart of the earth. 41 The men of Nineveh shall rise in judgment with this gener- ation, and shall condemn it : be- cause they repented at the preach- ing of Jonas; and, behold, a greater than Jonas is here. 42 The queen of the south shall rise up in the judgment with this generation, and shall expression for an emphatic " never," and wholly without indication of a place of pardon beyond this world. (Mark x. 30.) 40. WJiale. In the book of Jonah it is called simply "a great fish." The Greek word (here translated "whale") means nothing more. The fish which swallowed Jonah is supposed to be the squalus carcharias or " white shark," also called lamia, and found in the Me- diterranean, where whales are not found. Fishes sixty feet long (it is stated) have been seen in the Levantine waters in late years. Tliree days and three nights. A full Hebrew form for three days. Now, as the Jews reckoned any part of a day as a full day in computing a series of days, one day and parts of two others (even though including only two nights) are called three full days or " three days and three nights." 42. The queen of the south, i. e., of Sheba in 30 MATTHEW. condemn it : for she came from the uttermost parts of the earth to hear the wisdom of Solo- mon ; and, behold, a greater than Solomon is here. 43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44 Then he saith, I will return into my house from whence I came out ; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits j more wicked than himself, and they enter in and dwell there : and i the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. 4G % While he yet talked to the people, behold, liis mother and his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. Arabia (1 Kings x. 1). Uttermost parts of the earth. Rather " the ends of the earth." Oriental hyperbole for "a dis- tant land." 43. This is a parable, suit- ed to the Jewish notion of devils fre- quenting deserts, and therefore to be re- ceived only in its general instruction, as referring to the increased assaults of Sa- tan, after a partial expulsion. The ap- plication is doubtless, in the first in- stance, to the Jews who were refusing Christ's gospel and bringing themselves to greater condemnation. 46. His brethren. In chap. xiii. 55 and Mark vi. 3 James and Joses and Simon and Judas are called the Lord's brethren, and in Galatians i. 10 James (the son of Al- phcus) is called the Lord's brother. 48 But he answered and said unto him that told him, Who is my mother ? and who are my brethren ? 49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren ! 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. CHAPTER XIII. THE same da)' went Jesus out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat ; and the whole multitude stood on the shore. 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the Now as James was not the son of cither Joseph or Mary, the word brethren is here used in the wider sense of kinsmen. Perhaps these four were nephews of either Joseph or Mary. The James mentioned is probably the apostle and author of the Epistle, we may judge from the expression in Gal. i. 19, but it is more doubtful whether the Simon is Simon the Cananite. Judas is Judas Thaddeus, the apostle and author of the Epistle. XIII. — 1. TJie same day. In which the events of the last chapter had occur- red. Some, however, insert between the last chapter and this a part of Luke xi., all of Luke xii., and a part of Luke xiii., making "the same day" refer to' MATTHEW 31 fowls came and devoured them | up: 5 Some fell upon stony places, j where they had not much earth and forthwith they sprung up, be- cause they had no deepness of earth : 6 And when the sun was up, they were scorched ; and because they had no root, they withered away. 7 And some fell among thorns ; and the thorns sprung up, and choked them : 8 But other fell into good ground, and brought forth fruit, some a hundredfold, some sixty- fold, some thirtyfold. 9 Who hath ears to hear, let him hear. 10 And the dis3iples came, and said unto him, Why speakest thou unto them in parables ? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance : but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables : because they see- ing see not; and hearing they hear not, neither do they under- stand. the day in which Christ had told the par- able of the barren fig-tree. Matthew's and Mark's agreement forms a strong argument against this view. 5. Sto?ii/ places. Rather " rocky places." 1 2. Whosoever hath by his own faithful- ness. Whosoever hath not acquired any- 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand ; and seeing ye shall see, and shall not per- ceive : 15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed ; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see : and your ears, for they hear. 17 For verily I say unto you, That many prophets and right- eous men have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. 18 ^[ Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and under- standeth it not, then comcth the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it ; thing. Even that he hath, i. e., his op- portunities. 15. Lest. This word in- dicates the judicial blindness, shown more clearly in the form used in John xii. 40. 19. Tlie wicked one, called in the parallel passages of the other gospels Satan (Heb. for " adversary ") and Devil 32 MATTHEW. 21 Yet hath he not root in himself, but dureth for a while : for when tribulation or persecu- tion ariseth because of the word, by and by he is offended. 22 Pie also that received seed among the thorns is he that hcar- eth the word ; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and under- standeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. 24 % Another parable put he forth unto them, saying, The kingdom of heaven is likened un- to a man which sowed good seed in his field : 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field ? from whence then hath it tares ? 28 He said unto them, An en- emy hath done this. The ser- vants said unto him, Wilt thou then that we go and gather them up 29 But he said, Nay; lest (Gr. for "accuser" and "deceiver"). -21. Offended. See chap. v. 29.- while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together un- til the harvest : and in the time of harvest I will say to the reap- ers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31 % Another parable put he forth unto them, saying, The king- dom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field : 32 Which indeed is the least of all seeds : but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lods;e in the branches thereof. 33 5" Another parable spake he unto them ; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34 All these things spake Je- sus unto the multitude in para- bles ; and without a parable spake he not unto them : 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables ; I will utter things which have been kept secret from the foundation of the world. 36 Then Jesus sent the multi- tude away, and went into the house : and his disciples came un- to him, saying, Declare unto us the parable of the tares of the field. 38. Children of tJie kingdom. See chap. viii. 12. 42. Sec chap. viii. 13. MATTHEW. 33 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world ; the good seed are the children of the kingdom ; but the tares are the children of the wicked one ; 39 The enemy that sowed them is the devil; the harvest is the end of the world ; and the reap- ers are the angels. 40 As therefore the tares are gathered and burned in the fire ; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity ; 42 And shall cast them into a furnace of fire : there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the king- dom of their Father. Who hath ears to hear, let him hear. 44 ^f Again, the kingdom of heaven is like unto treasure hid in a field ; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 ^[ Again, the kingdom of heaven is like unto a merchant- man, seeking goodly pearls : 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it 50. See chap. viii. 13. 52. Tliere- fore. This presupposes such a sentence as, "I have instructed you in things old and new, things taught by Moses and 2* 47 *[ Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gather- ed of every kind : 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into ves- sels, but cast the bad away. 49 So shall it be at the end of the world : the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire : there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things ? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder, which bringcth forth out of his treasure things new and old. 53 T" And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come in- to his own country, he taught them in their synagogue, inso- much that they were astonished, and said, Whence hath this man this wisdom, and these mighty works ? 55 Is not this the carpenter's son ? * is not his mother called i Mary ? and his brethren, James, 1 and Joses, and Simon, and Ju- das ? things now taught first by me." 54. His own country, i. e., Nazareth. 55. James and joses, &c. See chap, xii. 40. 34 MATTHEW. 56 And his sisters, are they not all with us ? Whence then hath this man all these things ? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58 And he did not many mighty works there because of their unbelief. CHAPTER XIV. AT that time Herod the tetrarch heard of the fame of Jesus, 2 And said unto his servants, This is John the Baptist ; he is XIV.— 1. Herod the tetrarch. "Te- trarch " means ruler of a fourth part of a nation or kingdom. Demosthenes in his 3d Philippic thus uses the word in rela- tion to the fourfold division of Thessaly. When Herod the Great died his kingdom was divided into four parts by the Roman risen from the dead ; and there- fore mighty works do shew forth themselves in him. 3 f For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4 For John said unto him, It is not lawful for thee to have her. 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birth-day was kept, the daughter of Hero- dias danced before them, and pleased Herod. power. Judea and Samaria was given to Archelaus, Galilee and Pereea to Herod Antipas, Iturea and Trachonitis to Phil- ip, and Abilene (with perhaps Libanus) to Lysanias. The first three were sons of Herod. The Herodian genealogy (as far as it illustrates scripture) is as follows : Antipas (governor of Idunica), Antipater (procurator of Judea), 1 Herod- the Great (king of all Palestine), Aristobulus Archelaus 2Herod Antipas Philip Herod Philip (killed by his father), (king of Judea), (tetrarch of Galilee), (tetrarch of Iturea), (Grst husband of Herodiaa), ! | 3IIerod Agrippa Herodias, Herod (king of Palestine), (king of Chalcis), Agrippa (king of Chalcis), Drusilla (wife of Felix). Three of the above (indicated by num- bers) are mentioned simply as Herod in the New Testament, viz., Herod the Great, who slew the children at Beth- lehem ; Herod Antipas, referred to in the present passage, and before whom Jesus was brought just prior to the crucifixion ; and Herod Agrippa, nephew of Antipas, whose horrible death is mentioned in Acts xii. It will be noticed that the infamous Herodias, who was first Herod Philip's wife and afterwards the wife of Herod Antipas, was niece to both her hus- bands. In the parallel passage, Mark vi. 14, Herod is called "king." (Com- pare Luke iii. 1.) 2. By a reference to the parallel passages in the other gos- pels (Mark vi. 16 and Luke ix. 7, 9), we. see that Herod was greatly disturb- ed by his suspicions. 3. Herodias. See above, ver. 1. 4. It is not lawful for thee to have her. As she was both MATTHEW. 35 7 Whereupon he promised •with an oath to give her whatso- ever she wrould ask. 8 And she, being before in- structed of her mother, said, Give me here John Baptist's head in a charger. 9 And the king was sorry : nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10 And he sent, and beheaded John in the prison. 11 And his head wras brought in a charger, and given to the damsel : and snc brought it to her mother( 12 And his disciples came, and took up the body, and buried it, and went and told Jesus. 13 ^[ When Jesus heard of it, he departed thence by ship into a desert place apart : and when the people had heard thereof ', they followed him on foot out of the cities. * 14 And Jesus went forth, and saw a great multitude, and was niece and a living brother's wife. The law of Moses was thus broken by incest and adultery. 5. He would have put him to death. Not from his own hatred of John, but from his willingness to please Herodias (Mark vi. 19, 20). 6. Her- od's birthday. We observe from Mark's account that it was kept with great pomp, ,n the presence of all the high officers of Galilee. This fact gives force to the de- claration in the 9th verse, that he was ashamed to show his regard for John be- fore them which sat at meat with him. 8. John Baptist. Rather "John the Baptist," as in the parallel passage in Mark. A charger, i. e., a dish. 9. See remark on ver. 6. John was behead- ed, Josephus tells us, at the fortress of *inoved with compassion toward them, and he healed their sick. 15 \ And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past ; send the mul- titude away, that they may go in- to the villages, and buy them- selves victuals. 16 But Jesus said unto them, They need not depart \ give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes. 18 He said, Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the twro fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to Jus disci- ples, and the disciples to the multitude. 20 And they did all eat, and were filled : and they took up the fragments that remained twelve baskets full. Machaerus near the Dead Sea.- 13. When Jesus heard of it, i. e., of Herod's suspicions and agitation. Followed him. Mark says they " outwent" him. They started after him by land, but reached the " desert place apart" (near Beth- saida on the north shore of the lake) be- fore Jesus and his disciples, who went by water. By crossing the lake, Jesus passed out of Herod's jurisdiction. 14. Went forth. From the ship up into the mountain region (see John vi. 3). 15. When it was evening, i. e., the first evening, our " afternoon." The translation in Mark vi. 35, " when the day was now far spent," is defective. The phrase, I imagine, means simply " it being afternoon." The time is now pass- 36 MATTHEW. 21 And they that had eaten were about five thousand men, be- side women and children. 22 ^[ And straightway Jesus constrained his disciples to get in- to a ship, and to go before him unto the other side, while he sent the multitudes away. 23 And when he had sent the multitudes away, he went up into a mountain apart to pray : and when the evening was come, he was there alone. 2-1 But the ship was now in the midst of the sea, tossed with waves : for the wind was contra- ry- 25 And in the fourth watch of the night Jesus went unto them, walking on the sea. 26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. 27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. 28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. ed. I presume " noon is now passed " is the true sense. 21. The other evan- gelists (especially John) give a more de- tailed account of the feeding of the five thousand. Mark vi., Luke ix., John vi. — — 22. Unto the other side. In Mark vi. 45 the words are, "to the other side before unto Bethsaida." As Bethsaida was on the western side of the lake, we may suppose that Jesus had fed the multitude (not on the eastern side, for then the people could not have gone on foot thither so soon, but) on the north- eastern. John says (vi. 17) that the dis- ciples " went over the sea toward Ca- 29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. SO But when he saw the wind boisterous, he was afraid ; and beginning to sink, he cried, say- ing, Lord, save me. 31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt ? 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. 34 *f And when they were gone over, they came into the land of Gennesaret. 35 And when the men of thai" place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased ; 36 And besought him that they might only touch the hem of his garment : and as many as touched were made perfectly whole. pernaum." Capernaum and Bethsaida were near together. 23. \V7icn the evening was come, i. e., the second even- ing, or sundown. 25. In the fourth watch of the night, i. e., between three and six o'clock in the morning. John says that by that time the disciples had made only 25 or 30 furlongs, that is, 3 or 4 miles, or half-way from the north- cast corner of the lake to Bethsaida. They had probably been 8 or 9 hours gaining this distance against a violent head wind. 34. The land of Genne- saret was a district of the western shore of the lake, perhaps including Bethsaida MATTHEW. 37 CHAPTER XV. THEN came to Jesus scribes aud Pharisees, which were of Jerusalem, saying, 2 Why do thy disciples trans- gress the tradition of the elders ? for they wash not their hands when they eat bread. 3 But he answered and said unto them, Why do ye also trans- gress the commandment of God by your tradition ? 4 For God commanded, saying, Honour thy father and mother : and, He that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou might- est be profited by me ; 6 And honour not his father or his mother, he shall he free. Thus have ye made the commandment of God of none effect by your tra- dition. 7 Ye hypocrites, well did Esai- as prophesy of you, saying, 8 This people draweth nigh unto me with their mouth, and honoureth me with their lips ; but their heart is far from me. 9 But in vain they do worship me, teaching for doctrines the commandments of men. 10 % And he called the multi- and Capernaum. (Compare Mark vi. 45 and John vi. 17.) It is a fertile, well- watered plain about 4 miles long and 2 miles broad, lying between the western heights and the lake. The lake received one of its names from this plain. (See Luke v. 1.) The word means "bloom- ing garden." XV. — 2. They wash not their hands when they eat bread. For other like traditions of the elders, see Mark vii. 4. — - — 4. Let him die the death. A He- tude, and said unto them, Hear, and understand : 11 Not that which goeth into the mouth defileth a man ; but that which cometh out of the mouth, this defileth a man. 12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying ? 13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone : they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15 Then answered Peter and said unto him, Declare unto us this parable. 16 And Jesus said, Are ye also yet without understanding ? 17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught ? 18 But those things which pro- ceed out of the mouth come forth from the heart ; and they defile the man. 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies : braism for "he shall surely be put to death." 5. It is a gift, by whatsoever thou mightest be profited by me, i. e., I have vowed to keep everything which thou needest as if it were a consecrated thing. Hence I cannot help thee with- out breaking my vow. Everything thou desirest of me is prohibited from thee by my vow. 12. Were offended, i. e., stumbled. See chap. v. 29. 1 3. Plant. Met. for " doctrine," referring to the false doctrine of the Pharisees. 17. 38 MATTHEW. 20 These are the things which j defile a man : but to eat with un- ! wa sheii hands defile th not a man. 21 ^f Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David ; my daughter is grievously vexed with a devil. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away ; for she erieth after us. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worship- ped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the child- ren's bread, and to cast it to dogs. 27 And she said, Truth, Lord : vet the dogs eat of the crumbs which fall from their masters' ta- ble. 28 Then Jesus answered and Draught, i. e., privy. 21. Coasts. Rather " region." Tyre and Sidon were the two famous sea-ports of Phoenicia. In our Saviour's time they had greatly declined from their eminent commer- cial position, the eastern trade running through other channels. 22. A wo- man of Canaan. Called by Mark "a Greek, a Syrophcenicimn by nation." She was a Syrophcenician, inasmuch as the region of Tyre and Sidon was Syro- phcenicia or Syrian Phoenicia, in dis- tinction from the Phoenician settlements in other parts of the Mediterranean. She was a Canaanite, because the Phoeni- cians were descendants of Canaan (see Gen. x. 15). She was a Greek in the sense that all who were not Jews were considered Greeks by them, probably said unto her, 0 woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made whole from that very hour. 29 And Jesus departed, from thence, and came nigh unto the sea of Galilee ; and went up into a mountain, and sat down there. 30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maim- ed, and many others, and cast them down at Jesus' feet ; and he healed them : 31 Insomuch that the multi- tude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see : and they glorified the God of Israel. 32 1 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, be- cause they continue with me now three days, and have nothing to eat : and I will not send them away fasting, lest they faint in the way. 33 And his disciples say unto because they very generally used the Greek language. Came out of the same coasts. Rather, " belonging to the same region, came forth from her home, &c." (Compare Mark vii. 24, 25.) Son of David. See chap. ix. 27. 23. Send her away. Rather, "let her depart" with her prayer granted. So the word is translated in Acts xxiii. 22. 24. Christ here announces who were the spe- cial objects of his mission, viz., the Jews, the Gentiles being left to his apostles ; but the example of this woman of Ca- naan shows that his love would over- flow this restriction. 26. Dogs. An Oriental term for unbelievers "to this day. In chap. vii. 6 and Phil. iii. 2 it is used against the Jews themselves. 29. A mountain. Rather, " the mountainous MATTHEW. 39 him, Whence should we have so much bread in the wilderness, as to fill so great a multitude ? 34 And Jesus saith unto them, How many loaves have ye ? And they said, Seven, and a few little fishes. 35 And he commanded the multitude to sit down on the ground. 36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. 37 And they did all eat, and were filled : and they took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 And he sent away the multi- tude, and took ship, and came into the coasts of Magdala. CHAPTER XVI. THE Pharisees also with the Sadducees came, and tempt- ing desired him that he would shew them a sign from heaven. 2 He answered and said unto region." From Mark vii. 31 we gather that this was east of the Sea of Galilee. 30. Maimed. Rather, "crooked." 37. Broken meat. The same word translated in chap. xiv. 20 "fragments." 38. Only Matthew and Mark narrate the feeding of the four thousand, but all the evangelists record the feeding of the five thousand. 39. Magdala, supposed to be the " Migdal-el " (tower of God) of Naphtali (Josh. xix. 38) and the birth- place of Mary Magdalene, is now iden- tified with Mejdel, a village at the south of the little plain of Gennesaret. (See remark on chap. xiv. 34.) Christ had them, When it is evening, ye say, It will he fair weather : for the sky is red. 3 And in the morning, It ivill he foul weather to day : for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky ; but can ye not discern the signs of the times ? 4 A wicked and adulterous gen- eration seeketh after a sign ; and there' shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. 5 And when his disciples were come to the other side, they had forgotten to take bread. 6 ^[ Then Jesus said unto them, Take heed and beware of the lea- ven of the Pharisees and of the Sadducees. 7 And they reasoned among themselves, saying, It is because we have taken no bread. 8 Which when Jesus perceived, he said unto them, 0 ye of little faith, why reason ye among your- selves, because ye have brought no bread ? 9 Do ye not yet understand, neither remember the five loaves fed the four thousand in the same region in which he had before fed the five thou- sand. He thence crosses by boat to the west side of the sea. Mark calls the country around Magdala "the parts of Dalmanutha" (Mark viii. 10). XVI. — 1. Pharisees . . . Sadducees. See on chap. iii. 7. 4. Compare chap. xii. 39, 40, where the force of the sign is denoted. 5. To the other side, i. e., to the east side of the lake, where the population seems to have been sparse and whither Jesus loved to retire. For- gotten to take bread. They had only one loaf (Mark viii. 14). 9, 10. Baskets. 40 MATTHEW. of the five thousand, and how many baskets ye took up ? 10 Neither the seven loaves of the four thousand, and how many baskets ye took up ? 11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Saddu- cees ? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. 13 ^[ When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man, am ? Tko Greek words are different ia these two places, as also in the accounts of the miracles. The word used in relat on to the feeding of the five thousand is " kophinos," and that used in relation to the feeding of the four thousand is " spuria." The former was a large wick- er hamper and the latter a small hand- basket. 13. Cesarea Philippi. Christ, after reaching "the other side "(we find by Mark viii. 22-26), passed through the northern Bethsaida or Julias, situated on the east bank of the Jordan, a few miles north of the lake, where he healed a blind man. He then passed on north- ward thirty miles farther to Cesarea Phi- lippi (or the Cesarea of Philip). This was a town at one of the fountains of the Jordan in a very secluded and roman- tic spot under Mt. Hermon. Dr. Robin- son thinks that this was the Baal-gad or Baal-hermon of Joshua xi. 17 and xiii. 5. It was afterward called Paneas, and Philip, the tetrarch of this region and brother of Herod Antipas, having en- larged the place, gave it the name of Ce- sarea Philippi. It was near the site of Dan (Judg. xviii. 29). Whom. The translators' here and below (ver. 15) and 14 And they said, Some say that thou art John the Baptist ; some, Elias ; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am ? 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17 And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church ; and the gates of hell shall not prevail against it. 19 And I will give unto thee the keys of the kingdom of heaven : • * in the parallel passages have made, (as seen in some editions,) a grammatical blunder, putting "whom" for "who." 14. Jeremias, or one of the prophets. This has reference to the Jewish division of the Old Testament which called the 16 prophetical books, from Isaiah to Ma- lachi inclusive, " the prophets." Hence Elias, although really a prophet, is men- tioned as distinct from the prophets. 16. Christ. See on chap. i. 16. 17. Bar-jona, i. e., son of Jonas. (See John xxi. 15.) Flesh and blood, i. e., man in the flesh. Compare 1 Cor. xv. 50, Gal. i. 16, and Eph. vi. 12. 18. Tfiou art Peter, and upon this rock. The em- phasis is lost in the English. The words Peter and rock arc the same in root and only differ in gender. To show this, let us read thus : " Thou art Petros and upon this petra." Peter is evidently the petra or rock on which Chtdst would build his Church. Peter's sermon on the day of Pentecost fulfilled this prophecy. In that was the foundation of the dis- tinctive Christian Church. " Petros " itself means "a stone." 19. The keys of the kingdom of heaven, i. e., that which unlocks and opens the visible MATTHEW. 41 and whatsoever thou shalt bind on earth shall be bound in hea- ven ; and "whatsoever thou shalt loose on earth shall be loosed in heaven. 20 Then charged he his disci- ples that they should tell no man that he was Jesus the Christ. 21 ^[ From that time forth be- gan Jesus to shew unto his disci- ples, how that he must go unto Je- rusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be rais- ' ed again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord : this shall not be unto thee. 23 But he turned, and said unto Peter, Get thee behind me, Church. Peter's sermon (as before said) did this. I believe that this is meant by " the keys." Peter, because of his noble confession, is promised the honour of first starting the visible Christian organiza- tion. \V7iatsoevcr thou shalt bind, d'c. In chap, xviii. 18, this promise is made gen- eral to all the disciples ; so that it cannot refer to any purely ministerial authority. I prefer (on comparing John xx. 22, 23) to refer it to a miraculous power and privilege, like the gift of tongues and the gift of working wonders, bestowed on the whole Church for a season in its infancy. God made the early Church infallible in its decisions regarding its individual members. Peter had it individually and the Church collectively. 20. The peo- ple had had proof enough of Jesus being the Christ. This prohibition was only to last till Christ's resurrection, which was probably only six months off. (Compare chap. xvii. 9.) 21. Elders, chief priests and scribes. The " elders " were the offi- cers generally and men of distinction who sat in the sanhedrim; the "chief priests" included the high-priest and the heads of the twenty-four courses (or Satan : thou art an offence unto me : for thou savourest not the thiogs that be of God, but those that be of men. 2-1 ®[ Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever will save his life shall lose it : and whosoever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul ? or what shall a man give in exchange for his soul ? 27 For the Son of man shall come in the glory of his Father with his angels ; and then he shall divisions) of the priesthood ; the scribes were the recognized doctors of the law. 23. Satan. Our Lord probably uses this word in its literal sense of " adver- sary," yet with allusion to the great ad- versary. So in 2 Samuel xix. 22, David calls the sons of Zeruiah " Satans" (Eng. adversaries). 24. Cross. See chap. x. 38. 26. Soul. This word twice rendered " soul," should be rendered " life," although it often means "soul." It is the same word as that rendered " life " in the previous verse. Our Lord says virtually this: "Does Peter dread my dying? Not only must I die, but my disciples must be ready to give up everything in the world for me. They must be ready to give up even their life, which is the dearest thing to a man nat- urally, ' for what is a man profited if he shall gain the whole world, and lose his life ? or what shall a man give in ex- change for his life ?' yet even this life, so precious as it is, my disciples must be willing to give up, for their reward will be given them when the Son of man shall come in the glory of the Father." The usual rendering of the verse, though 42 MATTHEW. reward every man according to Lis works. 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. CHAPTER XVII. AND after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, 2 And was transfigured before them : and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talk- ing with him. 4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here : if thou wilt, let us make here three tabernacles ; one for thee, and one for Moses, and one for Elias. 5 While he yet spake, behold, a bright cloud overshadowed them : and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased ; hear ye him. 6 And when the disciples heard conveying an undoubted truth, is an er- roneous exegesis. 28. Son of man coming in his kingdom. This probably refers to the establishment of the Chris- tian Church, and perhaps the final down- fall of the Jewish Church in the temple's destruction. The preceding verse may refer to the same, but I would prefer re- garding it as pointing to the final judg- ment, mention of that suggesting a men- tion of the earlier coming of the Son Df man in his visible Church or king- dom. XVII. — 1. After six dags. From the last-mentioned discourse. Our Saviour #, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. 10 And his disciples asked him, saying, Why then say the scribes that Elias must first come ? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Like- wise shall also the Son of man suffer of them. 13 Then the disciples under- stood that he spake unto them of John the Baptist. 14 % And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, was probably in northern Galilee or in Trachonitis near Cesarea Philippi, and not near Mt. Tabor. Bringeth them up. Luke says, "went up to pray" (Luke ix. 28).- 2. Was transfigured, i. e., was changed in appearance. 3. Talking with him. Luke gives us the subject of the conversation. 4. Peter says this as he sees Moses and Elias departing, and says it confusedly (Luke ix. 33). Tabernacles, i. c., tents. 9. See on chap. xvi. 20. 10. Elias. See chap. xi. 14. 11. Restore all things to the simplicity which the tradi- tions of the elders had overthrown. MATTHEW. 43 15 Lord, have inercy on my son ; for he is lunatic, and sore vexed : for ofttimes he falleth into the fire, and oft into the wa- ter. 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, 0 faithless and perverse gen- eration, how long shall I be with you ? how long shall I suffer you ? bring him hither to me. 18 And Jesus rebuked the devil ; and he departed out of him : and the child was cured from that very hour. 19 Then came the disciples to Jesus apart, and said, Why could not we cast him out ? 20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove : and nothing shall be impossible unto you. 21 Howbeit this kind goeth not out but by prayer and fast- ing. 14. When they were come to the multi- tude. Thi3 was on the next day (Luke ix. 37). 15. Lunatic. By compar- ing ver. 18 and the parallel passages, we see that this case was not one of mere lunacy, buft also of demoniacal posses- sion. Mark gives a very detailed account of this miracle (Mark ix). The child was an only one (Luke ix. 38). 20. As a grain of mustard seed. A proverb- ial expression for a very small quantity. 21. This kind of beings. By prayer and fasting. Effect for cause, meaning " by that glowing, earnest faith winch diligently uses the means of grace." 24. They that received trib- 22 T And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men : 23 And they shall kill him, and the third day he shall be raised again. And they were ex- ceeding sorry. 24 % And when they were come to Capernaum, they that re- ceived tribute money came to Peter, and said, Doth not your master pay tribute ? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What think- est thou, Simon ? of whom do the kings of the earth take custom or tribute ? of their own children, or of strangers ? 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children fr^e. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up ; and when thou hast opened his mouth, thou shalt find a piece of money : that take, and give unto them for me and thee. ute money. Literally, " they that receive the didrachmas." The didrachma (or double drachma) was equal to 35 cents, and here denotes the half- shekel, the reg- ular poll-tax (Exod. xxx. 13 and xxxviii. 26). The tribute, then, here spoken of is not the tax to the Roman government, but the tax to the temple-service, and from the 2*7th verse, we may suppose its payment was not obligatory. 26. Then are the children free. Referring to himself as the Son of God, for whom this tribute was levied. 27. A piece of money. Literally "a stater." The "stater" was a piece worth two didrach- mas. (See above, note on ver. 24.) 44 MATTHEW. CHAPTER XVIII. AT the same time came the dis- ciples unto Jesus, saying, Who is the greatest in the kingdom of heaven ? 2 And Jesus called a little child unto him, and set him in the midst of them, 3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the king- dom of heaven. 5 And 'whoso shall receive one such little child in my name rc- ceiveth me. 6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. 7 ■J Woe unto the world because of offences ! for it must needs be that offences come ; but woe to that man by whom the offence cometh ! 8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee : it is better XVIII. — 1 . Saying. First to themselves and then probably to Jesus on his in- quiring the subject of their dispute. (Luke ix. 46, 47, and Mark ix. 33.) 3. The kingdom, of heaven, i. e., the true spiritual Church. 5, 6. Little child . . . Little ones. Hebrew epithets for disciples. Compare chap. x. 42. 8. See on chap. v. 20. 9. Hell fire. See on v. 22. 10. These little ones. As in ver. 6 above. Their angels, i. e., their ministering or guardian angels. (Heb. i. 14.) Christ's people (his "little ones ") have angels ever ministering for for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee : it is better for thee to enter into life with one eye, rather than hav- ing two eyes to be cast into hell fire. 10 Take heed that ye despise not one of these little ones ; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. 11 For the Son of man is come to save that which was lost. 12 How think ye ? if a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go- eth into the mountains, and seek- eth that which is gone astray ? 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. 15 *|f Moreover if thy brother shall trespass against thee, go and them.- -11. The connection seems to be, " Ye must become like little chil- dren. Although my disciples were lost before, as their conversion implies, yet remember I came to save the lost, and I love them as saved for ever. Do not therefore despise them, because they were once wicked." 13. More of that sheep than of the ninety and nine. This parabolic allusion is only intended to illustrate Christ's joy over the peni- tent, and not his comparative neglect of the already good. A parable which is intended to illustrate one truth often is MATTHEW. 45 tell him his fault between thee and him alone : if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church : but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. 1 8 Verily I say unto you, What- soever ye shall bind on earth shall be bound in heaven ; and whatso- ever ye shall loose on earth shall be loosed in heaven. 19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them. 21 % Then came Peter to him, and said, Lord, how oft shall my inapposite regarding another and must not be pressed in that direction. 17. As a lieathen man and a publican, i. e., without the intimate communion that the mutual love of Christ justifies in two souls. 18. See on chap. xvi. 19. 1 9. I cannot avoid believing that this refers only to the early Church. It is a more extensive Promise than that of the preceding verse. TJiat referred only to binding and loosing, which seems to mean the retaining and remitting of sin (John xx. 23). But this refers to "any- thing? The Church as a collective body could bind and loose, but any two mem- bers could obtain anything for them- selves. The word "ask" means "ask for one's self." This therefore refers to personal blessings and would not include binding and loosing. A strong reason brother sin against me, and I for- give him ? till seven times ? 22 Jesus saith unto him, I say not unto thee, Until seven times : but, Until seventy times seven. 23 % Therefore is the king- dom of heaven likened unto a cer- tain king, which would take ac- count of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand ta- lents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that ser- vant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellow for believing that this refers to the mira- culous gifts of the early Church, is in the fact that all other things can be had by individual Christians at all times, simply on the condition of faith. See Mat. vii. 7, 8, and xxi. 22 ; Mark xi. 23, 24. As two are necessary here to agree touching the matter, it must be a matter beyond those which single Christians may obtain by the faithful asking. What else can it be but miraculous gifts, such as were universal in the early Church ? I make these suggestions with diffidence in re- lation to a very difficult text. 20. Are gathered together for this purpose in my name, there am I in the midst of them to grant these miraculous gifts. See above. 22. Until seventy times seven. A definite for an indefinite num- ber. 24. Ten thousand talents. About 46 MATTHEW. servants, which owed him a hun- dred pence : and he laid hands on him, aud took him by the throat, saying, Pay me that thou owest. 29 And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not : but went and cast him into prison, till he should pay the debt. 31 So when his fellow serv- ants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, 0 thou wicked servant, I forgave thee all that debt, because thou desiredst me : 33 Shouldest not thou also have $10,000,000. An indefinitely high amount is probably intended. 28. A hundred pence. About §15. XIX. — 1. Departed from Galilee. Probably for the last time. Came into the coasts of Judea beyond Jordan. This account and that of Mark (chap. x. 1) is so explicit, that we are constrained to consider Jesus as approaching Judea, on his journey from Galilee, through Perea. Some of the harmonists think he came through Samaria and, after the feast of Tabernacles, went to Perea. John x. 40 is evidence that he did thus go to Perea after the feast. But this passage is too clear to allow us to suppose that he made the journey southward through Samaria. The two passages which are relied upon to support this view are Luke ix. 51-56 and Luke xvii. 11-19. The first I think is presumptive proof that our Saviour did not go through Samaria, but that he intended so to go, and was deterred by the conduct of the Samaritans. The second I would have no hesitation in referring to a prior visit to Jerusalem, as Luke is acknowledged to pay very little regard often to chro- had compassion on thy fellow ser- vant, even as I had pity on thee ? 3-i And his lord was wroth, and delivered him to the torment- ors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. CHAPTER XIX. AND it came to pass, that when Jesus had finished these say- ings, he departed from Galilee, and came into the coasts of Judea be- yond Jordan ; 2 And great multitudes follow- ed him ; and he healed them there. 3 *§ The Pharisees also came unto him, tempting him, and say- ing unto him, Is it lawful for a nological order. The phrase "beyond Jordan " we see by the passage in Mark (chap. x. 1) means " by the farther side of Jordan." So this whole clause is, "Jesus came into the country of Judea by way of the trans-Jordanic region." All that is recorded as far as chap. xx. 17, I would consider as occurring on Christ's journey from Galilee to Jerusa- lem, after he had entered Judea, by way of Perea. After that verse, I would re- fer the occurrence to his going Up to Jerusalem from a temporary residence in Perea at a later period. So in Mark the division is at chap. x. 82. Between the two parts I would put the events at the feast of Tabernacles, the raising of Lazarus, &c.^ recorded by John, chaps, vii. viii. ix. x. xi. The account of the raising of Lazarus, and any mention of his family as connected with Bethany, are omitted by Matthew, Mark, and Luke, probably to avoid bringing per- secution upon the family, who might be still living when they wrote. When John wrote, they may have all been dead, or the political state of the Jews had so altered, that there was no danger to be MATTHEW. 47 man to put away his wife for every cause ? 4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, 5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife : and they twain shall be one flesh ? 6 Wherefore they are no more twain, but one flesh. What there- fore God hath joined together, let not man put asunder. 7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away ? . 8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives : but from the begin- ning it was not so. 9 And I say unto you, Whoso- ever shall put away his wife, ex- cept it be for fornication, and shall marry another, committeth adul- tery : and whoso marrieth her which is put away doth commit adultery. apprehended. 3. Tempting him, i. e., "trying him." 5. And mid. That is, " God who made them said (through Adam)." Gen.ii. 24. 1 .Why did Moses tJien command, 6cc. Deut. xxiv. 1. 8. TJte beginning of the creation (Mark x. 6). 9. This is an authoritative al- teration of the Mosaic law, and there- fore a direct assumption of divinity by Christ, for none but Deity could alter the laws of Deity, and the Mosaic law was such. 10. Be so, i. e., that he can only divorce for fornication. 11, 12. I venture to explain this reply of our Saviour differently from the commen- tators whom I have consulted. The dis- ciples had virtually said, " If you make 10 % His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. 11 But he said unto them, All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuchs, which were so born from their mother's womb : and there are some eunuchs, which were made eunuchs of men : and there be eunuchs, whicli have made them- selves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. 13 ^[ Then were there brought unto him little children, that he should put his hands on them, and pray : and the disciples rebuked them. 14 But Jesus said, Suffer lit- tle children, and forbid them not, to come unto me ; for of such is the kinojdom of heaven. 15 And he laid his hands on them, and departed thence. 16 *[[ And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life ? such a law, you destroy matrimony, for it will be a burden no one will assume." Our Saviour replies : " Nevertheless, whatever your deductions be from it, it is my law, addressed to all but eunuchs." As if he said : " You doubt my sincerity in proclaiming this, and you look for some exception. I do make an excep- tion, but it is only in relation to those who by the nature of the case cannot re- ceive such a command as applicable to them. Every one else must receive it." 1 5. And he laid his hands on them. Mark adds that he took them up in his arms. (Mark x. 16.) Departed thence. From some place between the Jordan and Jerusalem. 16. One came. In 48 MATTHEW. 17 And he said unto him, Why callest thou me good ? there is none good but one, that is, God : but if thou wilt enter into life, keep the commandments. 18 He saith unto him, Which ? Jesus said, Thou shalt do no mur- der, Thou shalt not commit adul- tery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother ; and, Thou shalt love thy neighbour as thyself. 20 The young man saith unto him, All these things have I kept from my youth up : what lack I yet ? 21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven : and come and follow me. 22 But when the young man heard that saying, he went away sorrowful : for he had great pos- sessions. 23 % Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly en- ter into the kingdom of heaven. 24 And again I say unto you, ver. 20 he is called a " young man" and in Luke xviii. 18 "a ruler." St. Mark's account, however, here, as in so many instances, is the fullest. Good Master. Rather, " good Teacher." 17. There is none good but one, that is, God. And as you do not consider me as God, but only as a Teacher, why call me good ? He reckoned goodness too cheap. Jesus showed him it required a new heart. Life, i. e., eternal life (ver. 16). 21. This command tried his faith in God. The other commandments he might keep outwardly without faith, but this was too much. 23. Hardly, i. e., It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. 27 i[ Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore ? 28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glo- ry, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hun- dredfold, and shall inherit ever- lasting life. 30 But many that are first shall be last ; and the last shall he first. "with difficulty." 28. In the regene- ration. "Ye which have followed me" with the new heart. See ver. 11, and compare John iii. 3 and Titus iii. 5. When the Son of man shall sit in the throne of his glory. A day still future — the day referred to in chap. xxv. 31. Ye, i. e., ye as a body of twelve, but not each member of that body as now constituted, for Paul was to take the place of Judas. Compare Rev. xxi. 14. Twelve tribes of Israel. Perhaps a figurative name for the whole Church. 29. Shall receive a hundredfold in this life (Mark x. 30). This refers to the spiritual connfort and MATTHEW. 49 CHAPTER XX. FOR the kingdom of heaven is like unto a man that is a house- holder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others stand- ing idle in the marketplace, 4 And said unto them •; Go ye also into the vineyard, and what- soever is right I will give you. And they went their way. 5 Asjain he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the joy of the believer. 30. But many. Rather, " and many." And the last shall j be first. Rather, "and mauy that are last shall be first." The "many" be- longs to both clauses. XX.— 1. For. This word shows the connection of this parable with the last verse of chap. xix. The parable illus- trates the truth contained in that verse. (See ver. 16.) 2. A penny a day. A penny (denarius) was worth 15 cents. This is fair wages in some parts of the Levant at the present day. 3. Tldrd hour, i. e., nine o'clock in the morning. 5. Sixth and ninth hour, i. e., noon and three o'clock in the afternoon. 6. Eleventh hour, i. e., five o'clock in the afternoon. 10. Every man a lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more ; and they likewise received every man a penny. 1 1 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought hit one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong : didst not thou agree with me for a penny ? 14 Take that thine is, and go thy way : I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own ? penny. Trench well remarks that the penny, though objectively the same, sub- jectively is very different to the different recipients. God's presence in the heart of the believer is his reward, and that is given to each; but the degree of the believer's faith graduates the joy arising from this Divine presence. The para- ble serves to show that external differ- ences are nothing to God. He offers his Spirit to all alike. 11. They mur- mured. After receiving God's Spirit, anything like murmm-ing must be from the remnant of sinfulness. The parable may refer to the reward of heaven. If so, many parts of it must not be pressed. In a parable we must fix our attention on the leading ideas. 15. Is thine 50 MATTHEW. Is thine eye evil, because I am good ? 16 So the last shall be first, and the first last : for many be called, but few chosen. 17 T And Jesus going up to Jerusalem took the twelve disci- ples apart in the way, and said unto them, 18 Behold, we go up to Jeru- salem ; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death. 19 And shall deliver him to the Grentiles to mock, and to scourge, and to crucify him : and the third day he shall rise again. 20 % Then came to him the mo- ther of Zebedee's children with her sons, worshipping him, and desiring; a certain thing of him. 21 And he said unto her, What wilt thou ? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be bap- eye evil, i. e., " Dost thou look upon me with a complaining eye?" 16. For many be called, but few chosen. That is, many are offered the Holy Spirit, but, few receive Him as they should, and thus become distinguished in their graces. The invited are all men, but the elect are few. 17. See on chap, xix.l. 18. Compare chap. xvi. 21 and chap. xvii. 22. From Mark x. 32, we find that the disciples were amazed at his ventur- ing again to Jerusalem, and were fear- ful of the consequences. 19. "We see by Luke xviii. 34, that the disciples could not understand this prophecy (although they had forebodings), their minds being tized with the baptism that I am baptized with ? They say unto him, We are able. 23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with : but to sit on my right hand, and on my left, is not mine to give, but it shall oe given to them for whom it is prepared of my Father. 24 And when the ten heard ft, they were moved with indignation against the two brethren. 25 But Jesus called them unto him, and said, Ye know that the princes of the Grentiles exercise dominion over them, and they that are great exercise authority upon them. 26 But it shall not be so among you : but whosoever will be great among you, let him be your min- ister ; 27 And whosoever will be chief among you, let him be your ser- vant : 28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. 29 And as they departed from so fully possessed of the idea of a tem- poral kingdom. 20. Hie mother of Zebedee's children. Zebedee may, per- haps, have been dead. The mother (we may gather from comparing this with Mark's account) was incited to make this request by her sons. With her sons, James and John. 22. These are Oriental figures for likeness of fortune. 23. But it shall be given to them for whom. Bather, " except to those for whom." 25. But Jesus. Rather "and Jesus." 26. Minister, i. e., servant. 29. Jericho, destroyed by Joshua, rebuilt by Hiel the Bethelite, where Elisha healed the fountain, was situated MATTHEW. *51 Jericho, a great multitude follow- ed him. 30 T And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying. Have mercy on us, 0 Lord, thou Son of David. 31 And the multitude rebuked them, because they should hold their peace : but they cried the more, saying, Have mercy on us, 0 Lord, thou Son of David. 32 And Jesus stood still, and- called them, and said, What will ye that I shall do unto you ? 33 They say unto him, Lord, that our eyes may be opened. 34 So Jesus had compassion on them, and touched their eyes : and immediately their eyes re- ceived sight, and they followed him. CHAPTER XXI. AND when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two dis- ciples, in the Jordan valley, under the western mountains, in the midst of a rare ferti- lity. It was about 20 miles east-north- east of Jerusalem, and a few miles north of the Dead Sea. 30. Two blind men. One, perhaps a well-known man, was Barthneus (Mark x. 46). Probably Jesus saw them sitting by the way-side both when he entered and when he left Jericho by the same route. Luke (if that view is correct) anticipates the miracle very naturally. Comp. Luke xviii. 35 and xix. 1. Son of David. See on chap. ix. 27. XXI. — 1. Bethphage. In Mark and Luke, Bethany is coupled with Beth- phage. This arrival at Bethphage took place the next morning after the arrival at Bethany (see John xii. 1, 12). It must have been close to Bethany, on the 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say aught unto you, ye shall say, The Lord hath need of them ; and straight- way he will send them. 4 All this was done, that it might be fulfilled which was spo- ken by the prophet, saying, 5 Tell ye the daughter of Sion^ Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way ; others cut down branches from the trees, and strewed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of Da- eastern slope of the Mount of Olives, about two miles from Jerusalem. The mount of Olives is the beautiful hill lying east of Jerusalem and very near to its walls, from which it is separated by the valley of Jehoshaphat and the brook Kedron. It rises a few hundred feet above the Kedron and overlooks the city. 2. Village over against you, i. e., Bethphage. 5. See Zech. ix. 9. 7. The ass and the colt. From Mark and Luke we see that Jesus rode upon the colt. Tliereon, i. e., on the clothes. In the Greek, the word is plural.— 8. A very great multitude. Rather, " the most of the crowd." (See John xii. 12.) 9. Hosanna. The Greek form of the Hebrew "Hoshiah- na " (Save now) taken as is the other cry 52« MATTHEW. vid : Blessed is he that cometh in the name of the Lord ; Hosanna in the highest. 10 And when he was come into Jerusalem, all the city was moved, saying, Who is this ? 11 And the multitude said, This is Jesus the prophet of Naz- areth of Galilee. 12 1" And Jesus went into the temple of Grod, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves, 13 And said unto them, It is written, My house shall be called the house of prayer ; but ye have made it a den of thieves. 14 And the blind and the lame came to him in the temple ; and he healed them. 15 And when the chief priests and scribes saw the wonderful things that he did, and the chil- dren crying in the temple, and saying, Hosanna to the Son of Da- vid ; they were sore displeased, 16 And said unto him,, Hearest thou what these say ? And Jesus saith unto them, Yea ; have ye ne- ver read, Out of the mouth of babes and sucklings thou hast perfected praise ? 17 T And he left them, and from Psalm cxviii. (See Psalm cxviii. 25, 26.) To the son of David, i. e., " we cry it to the son of David." In the high- est, i. e., " in heaven " (see Luke xix. 38). Let the shout to the son of David be heard in heaven. 12. The casting out the sellers and buyers occurred (we see from Mark xi. 11-15) not immediately upon Christ's entrance into Jerusalem, but upon the next day, after he had gone out and spent the night at Bethany. The money-changers stationed them- went out of the city into Bethany ; and he lodged there. 18 Now in the morning, as he returned into the city, he hun- gered. 19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. 20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away ! 21 Jesus answered and said un- to them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. 23 ■J' And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things ? and who gave thee this authority ? 24 And Jesus answered and said unto them, I also will ask selves (it is thought) in the temple pre- cincts in order to exchange the country people's coin for current money, when they desired to purchase victims for sacrifice. The other traders had the victims for sale, and, perhaps, refresh- ments also. 13. See Isaiah lvi. 7. The phrase " den of thieves " is prob- ably an allusion to Jer. vii. 11. 16. See Psalm viii. 2. 19. Presently, i. e., " soon," the same word as in the 20th verse. 20. And when the disciples MATTHEW. 53 you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. 25 The baptism of John, whence was it ? from heaven, or of men ? And they reasoned with them- selves, saying, If we shall say, From heaven ; he will say unto us, "Why did ye not then believe him ? 26 But if we shall say, Of men ; we fear the people ; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things. 28 % But what think ye ? A certain man had two sons ; and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not ; but afterward he repent- ed, and went. 30 And he came to the second, and said likewise. And he an- swered and said, I go, sir ; and went not. 31 Whether of them twain did the will of his father ? They say unto him, The first. Jesus saith unto them, Yerily I say unto you, That the publicans and the har- lots go into the kingdom of God before you. Z% For John came unto you in the way of righteousness, and ye believed him not ; but the publi- cans and the harlots believed him : and ye, when ye had seen it, re- pented not afterward, that ye might believe him. saw it. On the next morning (Mark xi. 20). 33. A tower for the watchman. The parable refers to the rejection of 33 *J[ Hear another parable : There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tow- er, and let it out to husbandmen, and went into a far country : 34 And when the time of the fruit drew near, he sent his ser- vants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned ano- ther. 36 Again, he sent other servants more than the first : and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, This is the heir ; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen ? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42 Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders re- jected, the same is become the Christ by the Pharisees (see ver. 45). 42. See Psalm cxviii. 22. 43. Kingdom of God. Matthew uses thi3 54 MATTHEW. head of the corner : this is the Lord's doing, and it is marvellous in our eyes V 43 Therefore say I unto you, The kingdom of God shall be ta- ken from you, and given to a nation bringing forth the fruits thereof. 44 And whosoever shall fall on this stone shall be broken : but on whomsoever it shall fall, it will grind him to powder. 45 And when the chief priests and Pharisees had heard his para- bles, they perceived that he spake of them. 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. CHAPTER XXII. AND Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding : and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have pre- phrase only four times, but uses "king- dom of heaven " over twenty times. The other evangelists prefer this phrase. The words are used at times for the Church in its imperfect worldly appearance and at times for the Church in its true spirit- ual character. See on chap. iii. 2. XXII. — 1. Answered the Pharisees, who were constantly plying him with questions (see chaps, xxi. 23 and xxii. 15). 2. Tlie kingdom of heaven is pared my dinner: my oxen and my fatlings are killed, and all things are ready : come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise : 6 And the remnant took his servants, and entreated them spite- fully, and slew them. 7 But when the king heard thereof, he was wroth : and he senii forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not wor- thy. 9 Go ye therefore into the high- ways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good : and the wed- diDg was furnished with guests. 11 T And when the king came in to see the guests, he saw there a man which had not on a wedding garment : 12 And he saith unto him, Friend, how earnest thou in hither not having a wedding garment ? And he was speechless. like unto a certain king. A loose Orien- tal way of saying, " The administration of the kingdom of heaven is illustrated in the following parable : A king, &c." 7. Annies. Rather " troops." The same word is used in Acts xxiii. 27, and similarly translated, where the context plainly shows that no army is referred to. 9. Highways. Rather " public squares." 10. Highways. A differ- ent word from that in the preceding MATTHEW 55 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness ; there shall be weeping and gnashing of teeth. 1-4 For man}' are called, but few are chosen. 15 T Then went the Pharisees, and took counsel how they might entangle him in his talk. 16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teache'st the way of God in truth, neither carest thou for any man : for thou re- gardest not the person of men. 17 Tell us therefore, What thinkest thou ? Is it lawful to give tribute unto Cesar, or not ? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites ? 19 Shew me the tribute money. And they brought unto him a pen- ny. 20 And he saith unto them, Whose is this image and super- scription ? 21 They say unto him, Cesar's. Then saith he unto them, Bender therefore unto Cesar the things which are Cesar's ; and unto God the things that are God's. verse. 13. Compare chap. viii. 12, 13. 16. Herodians, i. e., partisans of the Herodian family. As they are coupled with the Pharisees in the three passages where they are introduced, I should differ from Bloomfield and others, who consider them as advocates of the Roman rule, and rather count them as desirous of seeing a member of the He- rodian family in the government of Judea in place of Pilate, the Roman procurator. I should consider them as forming a half-way party between the 22 When they had heard these words, they marvelled, and left him, and went their way. 23 ^[ The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 24: Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his bro- ther. ♦25 Now there were with us seven brethren : and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother : 26 Likewise the second also, and the third, unto the seventh. 27 And last of all the woman died also. 28 Therefore in the resurrec- tion, whose wife shall she be of the seven? for they all had her. 29 Jesus answered and said unto them, Ye do err, not knowing the Scriptures, nor the power of God. 30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 31 But as touching the resur- rection of the dead, have ye not ultra-Jewish and the ultra-Roman par- ties. In Luke xx. 20 we see the char- acter of these hypocrites more fully ex- pressed. 16. Master. Rather "teach- er." Regardest not the person of men. A Hebraism, literally " lookest not at the countenance of men," i. e., " judgest not by the exterior." 19. Penny. See on chap. xx. 2. 23. Sadducees. See on chap. iii. 7. 24. Heut. xxv. 5. 28. Resurrection. This word seems to be here used in the more gene- ral sense of "future life" after the re- 56 MATTHEW. read that which was spoken unto you by God, saying, 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob ? God is not the God of the dead, but of the liv- ing. 33 And when the multitude heard this, they were astonished at his doctrine. 34 ^[ But when the Pharisees had heard that he had put the Sad- ducees to silence, they were ga- thered together. 35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law? 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two command- ments hang all the lav/ and the prophets. 41 Tf While the Pharisees were gathered together, Jesus asked them, 42 Saying, What think ye of surrection.- -32. Exod. iii. 6.- ■36. Tiie great commandment. This was a favourite subject of dispute to the Jewish doctors, who selected some one of the ceremonial laws as the great command- ment. Christ points them to the higher spiritual law. 37. Deut. vi. 4, 5. 39. Lev. xix. 18. 40. From Mark xii. 32, 33, 34, we see that this lawyer was deeply affected by the reply of* our Saviour. 42. Of Christ. Christ ? whose son is he ? They say unto him, The son of David. 43 He saith unto them, How then doth David in spirit call him Lord, saying, 44 The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool ? 45 If David then call him Lord, how is he his son ? 46 And no man was able to answer him a word, neither durst any mdn from that day forth ask him any more questions. CHAPTER XXIII. THEN spake Jesus to the mul- titude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses' seat : 3 All therefore whatsoever they bid you observe, that observe and do ; but do not ye after their works : for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders ; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men : they make broad their phylacteries, and en- large the borders of their gar- ments, Rather " of the Christ," i. e., " of the Messiah ye are expecting." llie son of David. Again they only look at the earthly side. Christ points them to the divine side. (See above on ver. 36.) 44. Psalm ex. 1. 46. Ask him any more questions. By way of en- tangling him. XXIII. — 2. Sit in Moses1 seat, i. c., are successors of Moses as teachers of religion. 3. All therefore whatsoever MATTHEW. 57 C And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8 But be not ye called Rabbi : for one is your Master, even Christ ; and all ye are brethren. 9 And call no man your father upon the earth : for one is your Father, which is in heaven. 10 Neither be ye called mas- ters : for one is your Master, even Christ. 11 But he that is greatest a- mong you shall be your servant. 12 And whosoever shall exalt himself shall be abased ; and he that shall humble himself shall be exalted. IB % But woe unto you, scribes and Pharisees, hypocrites ! for ye shut up the kingdom of heaven against men : for ye neither go in yourselves, neither suffer ye them that are entering to go in. they bid you observe in accordance with the Mosaic law. The " therefore " jus- tifies this restriction. 5. Phylacteries. These consisted of four scrips or rolls of parchment, inscribed with four para- graphs of the law, taken from Ex. xiii. 1-10, Ex. xiii. 11-16, Deut. vi. 4-9, Deut. xi. 13-21, all inclusive, which the Pharisees, from a literal interpretation of Deut. vi. 8, tied to the front of their caps and on their arms, and also in- scribed on their door-posts. They were regarded as amulets or charms, whence some suppose the name (from a Greek word meaning "to keep") was given them. (Home's Introduction.) The bor- ders of their garments. The tsitsith or fringe of Num. xv. 38, 39. The 'em- phasis in this verse is upon the words " make broad " and " enlarge." The Pharisees were not wrong in adopting 3* 14 Woe unto you, scribes and Pharisees, hypocrites ! for ye de- vour widows' houses, and for a pretence make long prayer : there- fore ye shall receire the greater damnation. 15 Woe unto you, scribes and Pharisees, hypocrites ! for ye com- pass sea and land to make one proselyte ; and when he is made, ye make him twofold more the child of hell than yourselves. 16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing ; but whosoever shall swear by the gold of the temple, he is a debtor ! 17 Ye fools and blind : for whether is greater, the gold, or the temple that sanctifieth the gold? 18 And, whosoever shall swear by the altar, it is nothing ; but whosoever sweareth by the gift that is upon it, he is guilty. •19 Ye fools and blind : for these customs, but in magnifying their details in order " to be seen of men." 6. Uppermost rooms. Rather "the chief place." See on Mark xii. 39. 7. Rabbi. Hebrew for " my master," or " my instructor." 10. Matters. This word (in Greek " cathegetae ") probably refers to some other Syriac word than Rabbi, but akin to it, with which the doctors of the law were wont to be ad- dressed. 14. And for a pretence make long prayer. This clause should be more closely connected with the former clause in this and Mark's gospel. In Luke we can only infer the close connection. It is thus : " Even when ye are making a great show of prayer." 15. Compass, i. e., "go about." 16. He is a debt- or, i. e., bound to perform his oath. 18. Guilty. The same word translated "debtor" in the 16th verse. 19. 58 MATTHEW. whether is greater, the gift, or the altar that sanctifieth the gift 1 20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. 23 Woe unto you, scribes and Pharisees, hypocrites ! for ye pay tithe of mint and anise and cum- min, and have omitted the weigh- tier matters of the law, judgment, mercy, and faith : these ought ye to have done, and not to leave the other undone. 2-i Ye blind guides, which strain at a gnat, and swallow a camel. 25 Woe unto you, scribes and Pharisees, hypocrites ! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.* 26 Thou blind Pharisee, cleanse Whether. As in ver. 17, the old Eng- lish for "which of the two." 23. Mint and anise and cummin. Insigni- ficant herbs. Luke (xi. 42) has " mint and rue and all manner of herbs." The " anise " should be " dill." 24. Strain at. Rather "strain out.11 This reading arose from a typographical blunder. The phrase refers to the use of a strainer. 29, 30, 31, 32. After a careful com- parison of this and the parallel passage in Luke xi. 47, I am not satisfied with the explanations usually given. Luke evidently makes a connection ' between building the tombs and approving their fathers' crimes. The former was proof of the latter. The stubborn word " for " in that passage cannot lead to any other conclusion. The difficulty in this pas- sage in Matthew is in the " wherefore." first that which is within the cup and platter, that the outside of them may be clean also. 27 Woe unto you, scribes and Pharisees, hypocrites ! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and ioiquity. 29 Woe unto you, scribes and Pharisees, hypocrites ! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of vour fathers. If it refer to their declaration " we would not have been partakers with them," it seems to found a charge on what might be a very humble and proper confession, which is exceedingly repugnant to our feelings. I suggest the following, found- ed on a conjecture that there was a proverb among the Jews asserting com- plicity in crime, like " One kills him and another digs his grave." " Wo unto you, because ye build the tombs of the prophets and garnish the sepulchres of the righteous, and yet say : ' If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets,' wherefore ye be witnesses against yourselves (by pre- paring the grave where your fathers com- mitted t}ie murder) that ye are the true children of them which killed the proph- MATTHEW. 59 33 Ye serpents, ye generation of vipers, how can ye escape the dam- nation of hell ? 34: 1" Wherefore, behold, I send unto you prophets, and wise men, and scribes : and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city : 35 That upon you may come all the righteous blood shed upon the earth, from the blood of right- eous Abel unto the blood of Zach- arias son of Barachias, whom ye slew between the temple and the altar. 36 Verily I say unto you, All these things shall come upon this generation. 37 0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto ets, and ye fill up the measure of your fathers." In no other way can I recon- cile Matthew and Luke, or give point to the words of Matthew. — ■ — 34. Where- fore, behold. If you doubt my charge against you. 35. TJiat upon yoic may come all the righteous blood, i. e., that the nation's punishment for all the right- eous blood may fall upon the nation in your day. Zacharias, son of Barachias. Perhaps the writer of the prophecy, al- though his death is not mentioned in the Old Testament. There was a Zechariah, son of Jeberechiah, in the time of Ahaz (Isaiah viii. 2), and a prophet Zechariah in the time of Uzziah (2 Chron. xxvi. 5), and a prophet Zechariah, son of Jehoi- ada, in the time of Joash (2 Chron. xxiv. 20). As this last was slain before the temple, it is generally supposed that he is here referred to, the name Barachias being conjectured to be another name of Jehoiada. As Barachias means " bless- ed by God" and Jehoiada means "fa- voured by God," this supposition is made more likely. Although the Jews were thee, how often would I have ga- thered thy children together, even as a hen gathereth her chickens under her wings, and ye would not ! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. CHAPTER XXIV. AND Jesus went out, and de- parted from the temple : and his disciples came to him for to shew him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things ? verily I say unto you, There shall not be left here one stone upon an- other, that shall not be thrown down. no more guilty of Abel's blood than the rest of mankind, yet their treatment of God's prophets made them practical ap- provers of the crime of Cain. 36. Upon this generation. In the fearful scenes of the last Jewish rebellion. 38. Your house, i. e., your home — the Jewish nation. The "your" is plural and refers to the people. 39. Till ye shall say. At the end of the world. This probably refers to the final conversion of the Jews. XXIY. — 1. The buildings. Mark has " What manner of stones, &c." (Mark xiii. 1). Some of the stones of the wall which surrounded the temple courts are still seen, and are of great size. One is 31 feet long and over 6 feet broad. 2. Tliere shall not be left here one stone upon another. This may be considered as an Oriental hyperbole for utter destruction (as some think), but I prefer to consider it as a literal pro- phecy referring to the temple proper and not to its exterior court-wall. Of the temple not a stone was left on an- 60 MATTHEW. o And as lie sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be ? and what shall be the sign of thy coming, and of the end of the world ? 4 And Jesus answered and said unto them, Take heed that no man deceive you. 5 For many shall come in my name, saying, I am Christ ; and shall deceive many. 6 And ye shall hear of wars and rumours of wars : see that ye be not troubled : for all these things must come to pass, but the end is not yet. 7 For nation shall rise against nation, and kingdom against king- dom : and there shall be famines, and pestilences, and earthquakes, in divers places. other. 3. The disciples. Mark spe- cifies Peter, James, John, and Andrew. The disciples, we see by this verse, had a mixed notion of the destruction of Jerusalem, Christ's second coming, and the end of the world. Our Lord does not see fit to correct their error, but foretells the circumstances to which he referred when speaking of the temple's ruin. From the 34th verse (Mark xiii. 30 and Luke xxi. 32) it is very clear that all this prophecy refers to the scenes of the Jewish rebellion. 5. Saying, I am Christ. Like Simon Ma- gus (Acts viii. 9, 10). 6. TJie end of the temple, city, and nation. 7. Nation shall rise against nation, d'c. The best commentary on the details of this' prophecy is found in Josephus' History of the Jewish War. Tacitus, the Roman historian, also gives a vivid picture of the fearful scenes occurring in the reigns of Nei'o, Galba, Otho, and Vitellius, all of which preceded the destruction of Jerusalem. 9. Shall kill you. James, one of the four to 8 All these are the beginning of sorrows. 9 Then shall they deliver you up to be afflicted, and shall kill you : and ye shall be hated of all nations for my name's sake. 10 And then shall many be of- fended, and shall betray one an- other, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved. 14 And this gospel of the king- dom shall be preached in all the world for a witness unto all na- tions ; and then shall the end come. 15 When ye therefore shall see the abomination of desolation, spo- whom Jesus was saying these words, was one of those early slain. Peter, an- other auditor, was slain at a later pe- riod. Shall be hated of all nations for my name's sake. In Nero's reign the name of Christian was a name hated and derided. His cruel treatment of them corroborates the statements of the his* torians regarding their reputation. 11. False prophets. Like Theudas and Barchochebas, mentioned by Josephus. 13. This verse can only have a spiritual meaning. So the parallel pas- sage in Luke xxi. 18 must refer to God's protection of their mental peace and happiness, for he expressly declares that some of. them shall die (Luke xxi. 16). 14. In all the world. This was pro- bably fulfilled to the letter, as Rome had a multitude of Christians a dozen years before the destruction of Jerusalem, whence the knowledge of Christianity would readily and rapidly flow, even by natural process, to all parts of the world. 15. TJte abomination of desolation, or desolating abomination, i. e., the Ro- MATTHEW. 61 ken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand), 16 Then let them which be in Judea flee into the mountains : 17 Let him which is o*i the housetop not come down to take any thing out of his house : 18 Neither let him which is in the field return back to take his clothes. 19 And woe unto them that are with child, and to them that give suck in those days ! 20 But pray ye that your flight be not in the winter, neither on the sabbath day : 21 For then shall be great tri- bulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved : but for the elect's sake those days shall be shortened. man army. By Daniel the prophet. See Dan. ix. 2*7 and xii. 11. In the holy place. Rather, "on holy ground." Luke says (chap. xxi. 20), " When ye shall see Jerusalem compassed with armies." The neighbourhood of Jeru- salem is, therefore, referred to. Whoso readeth, let him imderstand, i. e., whoso readeth Daniel's prophecy. Reference is probably had to the expressions in re- gard to understanding the prophecy in Dan. ix. 22, 23, 25. 16. Flee into the mountains. The Christians, obey- ing this command, fled from Jerusalem when the Roman armies approached, and took safe refuge at Pella, across Jordan, among the mountains of Gilead. (SeeEusebius.) 17. The street is of- ten accessible from the top of an Orien- tal house without passing through the house. 20. Neither on the sabbath day. When the gates of cities were shut, 23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall shew great signs and won- ders ; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold, I have told you be- fore. 26 Wherefore if they shall say unto you, Behold, he is in the des- ert ; go not forth : behold, lie is in the secret chambers ; believe it not. 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28 For wheresoever the carcass is, there will the eagles be gather- ed together. 29 "IF Immediately after the tribulation of those days shall the sun be darkened, and the moon and thus the road would be obstructed. 21. The history of the Jewish war seems to demand a literal interpretation for these words. I would refer the kin- dred expressions of Dan. xii. 1 and Joel ii. 2, to the same event. 22. No flesh. Of the Jewish race and nation. 25. Before. Rather, " beforehand." 27. The coming of the Son of man must refer to the germination and growth of the Christian church. The language is evidently here highly figurative. 28. Instead of interpreting this verse of the Roman eagles and the carcass of the Judeean nation, I suggest a closer con- nection with the context; thus, "for wheresoever the carcass (a superstitious, unstable, stiff-necked and credulous peo- ple) is, there will the birds of prey (the false Christs and false prophets) be ga- thered together (to feed on them)." 29. Sun, moon, and stars are prophetic 62 MATTHEW. shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken : 30 And then shall appear the sign of the Son of man in heaven : and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his an- gels with a great sound of a trum- pet, and they shall gather together his elect from the four winds, from one end of heaven to the other. 32 Now learn a parable of the fig tree ; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh : 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 T But of that day and hour knoweth no man, no, not the an- gels of heaven, but my Father only. 37 But as the clays of Noe were, emblems of governments, laws, and gov- ernors, as in Joel ii. 10, 31. 30. Mourn. At the name of Paganism, and the growth of Christianity. See on ver. 27. 31. His angels, i. e., preachers of the word. With a great sound of a trumpet. Rather, " with a trumpet of great sound," i. e., the Gospel. ' From one end of heaven to the other. Compare ver. 14. 34. Jerusalem was destroy- ed by Titus in the reign of his father Vespasian in the year *70 after Christ, 41 so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giv- ing if! marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all a- way ; so shall also the coming of the Son of man be. 40 Then shall two be in the field ; the one shall be taken, and the other left. 41 Two women shall le grind- ing at the mill ; the one shall be taken, and the other left. 42 TF Watch therefore ; for ye know not what hour your Lord doth come. 43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready : for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due sea- son ? * 46 Blessed is that servant, years after this prophecy was announced. v 36. No man. Rather, " no one." 37. Tlie days of Noe. Put for the deluge, the most conspicuous event of his days. 42. At this point, I take it, our Lord begins to generalize and speak of his coming at the affliction or death of any one, at the destruction of the Jew- ish polity and city, and at the end of the world, the same religious lessons being applicable to all. 43. Goodman of the house. Rather, " master of the MATTHEW. 63 whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord de- layeth his coming; 49 And shall begin to smite his fellow servants, and to eat and drink with the drunken ; 50 The lord of that servant shall come in a day when he look- eth not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites : there shall be weeping and gnashing of teeth. CHAPTER XXV. THEN shall the kingdom of hea- ven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them : 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarri- ed, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bride- house." Watch . . . watched. These words are different in Greek. 5 1 . Cut him asunder, from his office. Some refer this to the punishment of sawing the body in two, but this the following clause forbids. See on chap. viii. 13. XXV. — 1. Then shall the kingdom of heaven be likened. See chap. xxii. 2 and xx. 1. Ten virgins. Friends of the bride, groom cometh ; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil ; for our lamps are gone out. 9 But the wise answered, say- ing, Not so ; lest there be not e- nough for us and you : but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came ; and they that were ready went in with him to the marriage : and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore ; for ye know neither the day nor the hour wherein the Son of man cometh. 14 % For the kingdom of heaven is as a man travelling into a far country, who called his own serv- ants, and delivered unto them" his goods. 15 And unto one he gave five talents, to another two, and to an- other one ; to every man according to his several ability ; and straight- way took his journey. 16 Then he that had received waitirjfr before the bride's house for the arrival of the bridegroom. 4. hi their vessels. Separate oil-cans. 5. Slum- bered. Rather " nodded." 7. Trimmed. Rather "prepared." 8. Gone- out. Rather (as in the margin) " going out." 10. TJie marriage, i. e., the marriage- feast. 13. The Son of man cometh. See chap. xxiv. 42. 15. Five talents 64 MATTHEW. the five talents went and traded with the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one went and digged in the earth, and hid his lord's money. 19 After a long time the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents came and brought oth- er five talents, saying, Lord, thou deliveredst unto me five talents : behold, I have gained beside them five talents more. 21 His lord said unto him, Well done, thou good and faith- ful servant : thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy lord. 22 He also that had received two talents came and said, Lord, thou deliveredst unto me two tal- ents : behold, I have gained two other talents beside them. 23 His lord said unto him, Well done, good and faithful ser- vant ; thou hast been faithful over a few things, I will make thee ru- ler over many things : enter thou into the joy of thy lord. 24 Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard —two— one. About $5,000— $2,000— $1,000. 21. Enter thou into the joy of thy Lord. In Sonar, part 2, page 7 (Amst. edit.), is this : "He who shall be found steadfast in his faith shall enter into the light of his king's joy." 29. man, reaping where thou hast not sown, and gathering where thou hast not strewed :.. 25 And I was afraid, and went and hid thy talent in the earth : lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and sloth- ful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed : 27 Thou oughtest therefore to have put my money to the exchan- gers, and then at my coming I should have received mine own with usury. 28 Take therefore the talent from him, and give it unto him which hath ten talents. 29 For unto every one that hath shall be given, and he shall have abundance : but from him that hath not shall be taken away even that which he hath. 30 And cast ye the unprofitable servant into outer darkness : there shall be weeping and gnashing of teeth. 31 f When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations : and he shall separate them one from another, as a shepherd divideth his sheep from the goats : 33 And he shall set the sheep Even that which he hath. An Oriental hyperbole, explained in Luke viii. 18. Also see on Matt. xiii. 12. 30. See on chap. viii. 12. 46. Eternal. The same word translated "everlasting" in this same verse and in ver. 41. MATTHEW. 65 on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world : 35 For I was a hungered, and ye gave me meat : I was thirsty, and ye gave me drink : I was a stranger, and ye took me in : 36 Naked, and ye clothed me : I was sick, and ye visited me : I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee a hungered, and fed thee ? or thirsty, and gave thee drink ? 38 When saw we thee a stran- ger, and took thee in ? or naked, and clothed thee ? 39 Or when saw we thee sick, or in prison, and came unto thee ? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlast- XXYI. — 2. The Passover was appoint- ed (Exod. xii.) as a memorial of the sal- vation of Israel when the first-born of Egypt were destroyed. It was one of the most prominent types of Christ, whose blood alone saves the spiritual Israel. This was the fourth Passover in the course of our Lord's ministry. The four are dis- tinguished in John's gospel (as John es- pecially dwells on the events at Jerusa- lem) thus : ing fire, prepared for the devil and his angels : 42 For I was a hungered, and ye gave me no meat : I was thirsty, and ye gave me no drink : 43 I was a stranger, and ye took me not in : naked, and ye clothed me not : sick, and in pri- son, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee a hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 . Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46 And these shall go away into everlasting punishment : but the righteous into life eternal. CHAPTER XXVI. AND it came to pass, when Je- sus had finished all these say- ings, he said unto his disciples, 2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be cru- cified. Then assembled together the o O chief priests, and the scribes, and First Passover, John ii. 23. Second Passover, John v. 1. (Some doubt regarding this.) Third Passover, John vi. 4. Fourth Passover, John siii. 1. 3. The ■palace of the high 'priest. To which place the second night thereaf- ter our Lord was first brought when ar- rested. (See w. 57, 58.) Caiaphas (or Joseph) was high priest from A. D. 26 to A. D. 35. He was a Sadducee and son- 66 MATTHEW. the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the feast day, lest there be an uproar among the people. 6 % Now when Jesus was in Bethany, in the house of Simon the leper, 7 There came unto him a wo- man having an alabaster box of very precious ointment, and pour- ed it on his head, as he sat at meat. 8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste ? 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood it, he said unto them, Why trouble ye the woman ? for she hath wrought a good work upon me. in-law of Annas or Ananus, a previous, but deposed, high priest. He seems to have associated .his father-in-law with, him in the office. (See Luke iii. 2, John xviii. 13, 24, and Acts iv. 6.) 5. Not on the feast day. Eather, " not during the feast." 6. Bethany (now el-Aza- riyeh) is a village pleasantly situated on the eastern foot of the mount of Olives, nearly two miles east of Jerusalem. See on chap. xxi. 1. Simon the leper. He had probably been a leper and healed by Christ. From the parallel narrative of John (John xii. 4) we might conjecture that this Simon was the father of Judas Iscariot. 7. A woman. In John's ac- count (John xii. 3) we find this woman to be Mary, sister of Lazarus. This nar- rative, as given by Matthew, Mark, and John, must not be confounded with that in Luke vii. 36-50. An alabaster box of 1 1 For ye have the poor always with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. 14 ^f Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you ? And they cove- nanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him. 17 *§ Now the first day of the feast of unleavened bread the dis- ciples came to Jesus, saying unto him., Where wilt thou that we pre- pare for thee to eat the passover ? ointment. This same phrase occurs in Herod. 3. 20. Although the word ala- baster seems to mark the material of which the box was made, yet it is prob- able (from Pliny) that the term became significant only of weight. The " ala- baster box " would hold about a pound. (Compare John xii. 3.) The ointment is called " nard " by Mark and John. It was a liquid oil. 8. His disciples. Judas made the remark (John xii. 4), but doubtless some of the others sym- pathized with him. 15. Tliirty pieces of silver. (Zech. xi. 12.) Thirty shekels are intended, which is about $20. 17. The first day of the feast of unleavened bread. (See Ex. xii., Lev. xxiii., Num. xxviii. and Deut. xvi.) This feast began with the Passover-meal at the sunset of the fourteenth day of Nisan, and ended at the sunset of the twenty-first. The MATTHEW. 67 18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand ; I will keep the passover at thy house with my disciples. 19 And the disciples did as Je- sus had appointed them ; and they made ready the passover. 20 Now when .the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall be- tray me. 24 The Son of man goeth as it is written of him : but woe unto that man by whom the Son of man is betrayed ! it had been good for that man if he had not been born. 25 Then Judas, which betrayed whole of the fourteenth day was thus call- ed the "first day of -the feast." 18. The Master. Kather " teacher." 1 9. They made ready the passover. It has been a mooted question, whether Jesus partook of the Passover at this time, several passages in John's gospel ap- pearing to assert that the Passover of that year was celebrated on the day in which Jesus died, and thus the day after the institution of the Lord's supper. Many, to reconcile the apparent discre- pancy, suppose that the true day for the Passover was that which our Lord ob- served, but that the mass of the people by an error in calculation observed the next day. I much prefer the lucid exposi- tion of Dr. Robinson (in the notes to his valuable " Harmony ") wherein he shows that the words used by John are not an- him, answered . and said, Master, is it I ? He said unto him, Thou hast said. 26 ^[ And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat ; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye ail of it ; 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. 30 And when they had sung a hymn, they went out into the mount of Olives. 3 1 Then saith Jesus unto them, All ye shall be offended because of me this night : for it is written, I will smite the Shepherd, and the sheep of the flock shall be scattered abroad. tagonistic to the clear declaration of the other evangelists; that Jesus did keep the regular Passover, and hence there is no reason for the conjecture of two Pass- overs. 23. He that dippeth his hand with me in the dish. From comparison with John xiii. 26 we learn that Judas both dipped his hand in the dish with Christ's, and also received from him the dipped sop. 28. This is my blood of the new testament. Rather, "this is my blood, the blood of the new covenant," referring by contrast to the blood of the old covenant (Exod. xxiv. 8). — -29. This verse seems to allude to the cessation of the joys of personal intercourse until the resurrection. The agonies of the great sacrifice now begin. 30. Mount of Olives. See on chap. xxi. 1. 31. Shall be offended. Shall stumble. It is 68 MATTHEW. 32 But after I am risen again, I will go before you into Galilee. 33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. 36 % Then cometh Jesus with them unto a place called Gethsem- ane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Pe- ter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death : tarry ye here, and watch with me. 39 And he went a little further, and fell on his face, and prayed, saying, 0 my Father, if it be pos- sible, let this Cup pass from me : nevertheless, not as I will, but as thou wilt. 40 And' he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour ? written. Zech. xiii. 7. 34. Before the cock crow. Mark (chap. xiv. 30) says " crow twice." There are two periods of cock-crowing, one about midnight and the other about day-break. Mark is more circumstantial, and refers to both — the other evangelists only refer to the latter. Not only the time of cock-crow is refer- red to, but the actual crowing of some 41 Watch and pray, that ye enter not into temptation : the spirit indeed is willing, but the flesh is weak. 42 He went away again the second time, and prayed, saying, 0 my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again : for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words. 45 Then cometh he to his disci- ples, and saith unto them, Sleep on now, and take your rest : behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going : be- hold, he is at hand that doth be- tray me. 47 H And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48 Now he that betrayed him gave them a sign, saying, Whom- soever I shall kiss, that same is he ; hold him fast. 49 And forthwith he came to Jesus, and said, Hail, Master ; and kissed him. particular cock, as the sequel shows. Deny me. In Luke xxii. 34 more fully, " deny that thou knowest me." 36. Gethsemane means " olive-press," and was some well-known spot near the west- ern foot of the Mount of Olives, opposite the city. 37. The two sons of Zebedee. James and John. 40. Asleep. Luke the physician gives the reason, viz., " for MATTHEW. 69 50 And Jesus said unto him, Friend, wherefore art thou come ? Then came they, and laid hands on Jesus, and took him. 51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place : for all they that take the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels ? 54 But how then shall the Scriptures be fulfilled, that thus it must be ? 55 In that same hour said Je- sus to the multitudes, Are ye come out as against a thief with swords and staves for to take me ? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the Scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. 57 % And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him afar sorrow." Luke xxii. 45. 45. Sleep on now, and take your rest. Rather, as a question, "do ye sleep now and rest ? " 51. One of them, viz., Simon Peter. (John xviii. 10.) The servant's name was Malchus, we learn from the same source. 53. Twelve legions. Definite for in- definite. 55. Tlie multitudes. We see from Luke xxii. 52 that the chief off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60 But found none : yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto him, Answerest thou nothing ? what is it which these witness against thee ? 63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said : nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, saying, He hath spo- ken blasphemy, what further need have we of witnesses ? behold, now ye have heard his blasphemy. 66 What think ye ? They priests, captains, and elders were in the crowd. 59. Council of the Sanhe- drim. 60. None, i. e., no false tes- timony strong enough to use. 64. Nevertheless. Although I am now so humbled. On the right hand of power, i. e., God's power. See Luke xxii. 69. 66. Guilty of death. Eather " worthy of death." The old Saxon meaning of 70 MATTHEW. answered and said. He is guilty of death. 67 Then did they spit in his face, and buffeted him ; and others smote him with the palms of their hands, 68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee? 69 ^[ Now Peter sat without in the palace : and a damsel came unto him, saying, Thou also wast with Jesus of Gralilee. 70 But he denied before them all, saying, I know not what thou sayest. • 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then beo-an he to curse and to swear, saying, I know not the "guilt" (i. e., debt) justifies the use of this word by the translators, although now it is obsolete in this sense. 69. A damsel. The three denials may be thus arranged from the four evangelists : (1) A maid-servant who kept the door asks Peter if he were not with Jesus. He denies. The cock crows at midnight. (2) The same maid-servant, another maid, and a man, speak of Peter. The former two declare he was with Jesus, and the latter puts the question to him. He denies with an oath. (3) The by- standers, and conspicuously a relative of Malchus, tell him his speech proves him a Galilean, and the relative of Malchus asks him if he did not see him in the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. CHAPTER XXVII. WHEN the morning was come, all the chief priests and eld- ers of the people took counsel against Jesus to put him to death : 2 And when they had bound him, they led him away, and de- livered him to Pontius Pilate the governor. 3 ^[ Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, "What is that to us ? see thou to that. 5 And he cast down the pieces of silver in the temple, and de- garden at the time of the seizure. He denies with oaths and curses. The cock crows at day -break. 73. Thy speech bewrayeth thee. The dialect being Gali- lean ; the disciples of Christ were chiefly Galileans. 75. And Peter remember- ed. Luke adds the affecting fact, " And the Lord turned and looked upon Peter." XXVII. — 2. Pontius Pilate was the fifth Roman procurator of Judea after the reign of Archelaus, Herod the great's son. He had been three years governor, when Christ was crucified, and remain- ed in office seven years' longer. His tyrannical administration caused such complaints against him, that he was de- posed and banished, and it is also stated MATTHEW. 71 parted, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter's field, to bury strangers in. * 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremy the pro- phet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value ; 10 And gave them for the pot- ter's field, as the Lord appointed me. 1 1 And Jesus stood before the governor : and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him,- Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing1. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee ? 14 And he answered him to never a word ; insomuch that the governor marvelled greatly. by Eusebius that he committed suicide. 5. And went and hanged himself. In Acts i. 18, it is stated that "he burst asunder in the midst, and all his bowels gushed out." He probably hung himself on the edge of a precipice, and cast himself off, thus causing a violent rupture. 7. Bought with them the potter's field. The same field which 15 Now at that feast the gov- ernor was wont to release unto the people a prisoner, whom they would. 16 And they had then a nota- ble prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said un- to them, Whom will ye that I release unto you ? Barabbas, or Jesus which is called Christ ? 18 For he knew that for envy they had delivered him* 19 ®[ When he was set down on the judgment seat, his wife sent unto him, sa}-mg, Have thou no- thing to do with that just man : for I have suffered many things this day in a dream because of him. . 20 But the chief priests and elders persuaded the multitude that they should §.sk Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you ? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done ? But they cried out the more, saying, Let him be crucified. 24 % When Pilate saw that he Judas had probably bargained for and had actually bought. (Acts i. 18.) 9. Jeremy. As the prophecy is in Zech. xi. 1 2, either this word Jeremy has crept into the text, or that portion of Zecha- riah's prophecy, so-called (as Bishop Kidder thinks), was written by Jere- miah. 11. Thou sayest. A decided affirmative. 18. For. This particle 72 MATTHEW. could prevail nothing, but that rather a tumult was made, he took water, and washed his hands be- fore the multitude, saying, I am innocent of the blood of this -just person : see ye to it. 25 Then answered all the peo- ple, and said, His blood he on us, and on our children. 26 T Then released he Barab- bas unto them : and when he had scourged Jesus, he delivered him to be crucified. 27 Then the soldiers of the governor took Jesus into the com- mon hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 29 f And when they had plat- ted a crown of thorns, they put it seems to point to some sentence like this implied: "'Pilate was not desi- rous to slay Jesus." 26. He had scourged Jesus. This was an accus- tomed preliminary to capital punish- ment. 27. Common hall. The origi- nal has prsetorium, which is translated in John xviii. 28, "hall of judgment" and "judgment-hall." In Phil. i. 13, the same word is translated "palace." It was the large court or hall of justice in the governor's palace. We learn from John that the trial of Christ (if we can call the tumultuary illegality by such a name) occurred in front of the palace, Pilate having come out to the Jews, on account of their religious scru- ples against entering the palace during. the passover week. After the condem- nation, the Roman soldiers carry Jesus into the large hall of the palace and mock him, according to the brutal manners and allowed license of the Roman soldiery. Tlie whole band of soldiers. The last two words are not in the original, are unnecessary, and mar the sentence. 31 . They took the robe off from him. Before this was done (we learn from John) Pilate went out and upon his head, and a reed in his right hand : and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews ! 30 And they spit upon him, and took the reed, and smote him on the head. 31 And after that they had mockSd him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32 And as they came out, they found a man of Cyrene, Simon by name : him they compelled to bear his cross. 33 And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34 *f They gave him vinegar showed Jesus to the Jews before the pra3torium, telling the Jews to crucify him, while he declared he could see no cause for his death. A remark of the Jews caused Pilate to lead Christ again within the prastorium and interrogate him, Again he brought him out, and having tried in vain to turn the minds of the people, he handed over Jesus to be crucified. Then occurs the action of this vei-se. 32. Cyrene was an old and very famous Greek colonial city, distinguished for its commerce and its intellectual eminence. It was situated on the coast of Africa, directly opposite Greece, and about GOO miles west of the Nile. Him they compelled to bear His cross. Our Saviour bore it the first part of the way, according to the Roman rule that the condemned should bear his own cross. Physical weakness may have prevented his carrying it the whole dis- tance. (Compare John xix. 17). 33. Golgotha. A euphonic form of the Hebrew " Gulgoleth," which means "a skull." It is used in 2 Kings ix. 35. In Luke (xxiii. 33) our translators have- translated the Greek "Cranion" into the Latin "Calvary," i. e., a MATTHEW. 73 to drink mingled with gall : and when he had tasted thereof, he would not drink. 35 And they crucified him, and parted his garments, casting lots : that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down they watched him there ; 37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38 Then were there two thieves crucified with him; one on the right hand, and another on the left. 39 T And they that passed by reviled him, wagging their heads, 40 And saying, Thou that de- stroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. skull." 34. Vinegar mingled with gall. Mark says, "wine mingled with myrrh." It was probably sour wine with myrrh. The sour wine was vinegar, and the word "gall" is used for any- thing bitter as myrrh. It was given to criminals before punishment to stupefy them, and was considered a pleasant drink, as we learn from JElian, Pliny, and other ancient authors. 35. Tiiey parted my garments. That is, "they dis- tributed my garments." Psalm xxii. 18. Comp. John xix. 23, 24. 37. On comparing the four evangelists, we see that the full writing was, " This is Jesus of Nazareth, the king of the Jews." Luke and John tell us it was written in Greek, Latin, and Hebrew.— —44. Hie thieves. Rather, " the robbers." Both began, but one soon ceased and rebuked his comrade, overwhelmed by the con- 4 41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others ; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43 He trusted in God ; let him deliver him now, if he will have him : for he said, I am the Son of God. 44 The thieves also, which were crucified with him, cast the same in his teeth. 45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachtha- ni ? that is to say, My God, my God, why hast thou forsaken me ? 47 Some of them that stood there, when they heard that, said, This man calleth for Elias. 48 And straightway one of viction of Christ's divinitv. See Luke xxiii. 39, 40, 41. 45. Sixth hour.. . ninth hour, L e., noon and 3 P. M. Dark- ness, or gloom. All the land of Judaea. The phrase, however, need not be re- ferred to more than the vicinity of Jeru- salem. 46. Eli, Mi, lama sabach- thani. Mark writes it, "Eloi, Eloi, lam- ma sabachthani." The latter is the full Syro-Chaldee form, and is probably ex- actly as our Lord spoke it. The He- brew of Psalm xxii. 1 (from which this is evidently a quotation) is, " Eli, Eli lama azabtani." — —47. Calleth for Elias. The Romans could not have said this, for they knew nothing about Elias. The Jews must have said it, and as Jesu9 had spoken in a loud voice, they must have known that he did not speak of Elias. They must, therefore, have said this in mockery. 48. Put it on a 74 MATTHEW. them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Elias will come to save him. 50 *J Jesus, when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, the vail of the temple was rent in twain from the top to the bottom ; and the earth did quake, and the rocks rent ; 52 And the graves were open- ed ; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went reed. The reed was a hyssop stalk (John xix. 29). The hyssop grows sev- eral feet in length, so that it could easily reach the mouth of our Lord from the hand of a man upon the ground, as it must be remembered that the person upon the cross was only elevated three feet from the earth. The hyssop was often mingled with wine to add to its flavour. 49. Let be. Better, in Eng- lish idiom, " Come." They did not mean to stop the man who was offering the vinegar. Comp. Mark xv. 36. 50. Cried again with a loud voice. From Luke and John we learn his words, " It is finished ! Father, into thy hands I commend my spirit." The ghost. Bet- ter, "his spirit." 52, 53. I would read these verses with a parenthesis, thus, " and the graves were opened (and many bodies of the saints which slept arose and came out of the graves after his resurrection, and went into the holy city and appeared unto many)." This would make the opening of the graves occur with the earthquake at Christ's death. The Evangelist is then led by mention of the graves to antici- pate and state a fact connected with these graves which occurred a few days later. This explains the words "after his resurrection," and sustains 1 Cor. xv. into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earth- quake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55 And many women were there beholding afar off, which followed Jesus from Galilee, min- istering unto him : 56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mo- ther of Zebedee's children. 57 When the even was come, there came a rich man of Arima- 20, " Christ is become the first fruits of them that slept." 54. Tliose things that were done, i. e., the darkness, the voice of Jesus, the testimony of the thief, and the immediate couscquences of the earthquake. Mark especially mentions the voice of Jesus. The Son of God. Rather, "a Son of God," i. e., a righteous man (Luke xxiii. 4*7). The centurion, being a Roman, probably knew nothing of the Messiah of the Jews. — — 56. Magdalene, i. e., of Mag- dala, a little town on the Sea of Galilee. Mary, the mother of James and Joses. She was the wife of Alpheus (Matt. x. 3, Acts i. 13). James and Joses, as well as a Simon and a Judas (the apostle Jude), were probably cousins of our Lord (Matt. xiii. 55). We may suppose that Alpheus (or Cleophas) was a brother of Mary, our Lord's mother, and hence the wife of Cleophas is call- ed her sister in John xix. 25. This James is called "the less," or more cor- rectly "the little," by Mark (xv. 40), to distinguish him from the other apos- tle James, the brother of John. He was probably a short man. TJie mother of Zebedee's children, called Salome (Mark xv. 40). 57. Arimathea was a city lying westward of Jerusalem, in the neighbourhood of the modern Ramleh. MATTHEW. 75 thea, named Joseph, who also him- self was Jesus' disciple : 58 He went to Pilate, and beg- ged the body of Jesus. Then Pilate commanded the body to be delivered. 59 And when Joseph had ta- ken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock : and he rolled a great stone to the door of the sepulchre, and departed. . 61 And there was Mary Mag- dalene, and the other Mary, sit- ting over against the sepulchre. 62 % Now the next day, that followed the day of the prepara- tion, the chief priests and Phari- sees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Joseph was not only wealthy, but of high moral reputation and official dignity. (See Mark and Luke). He was probably a member of the Sanhedrim. Like Nicodemus, who held a similar rank, and who assisted Joseph in this work (John xix. 39), he was a secret disciple. (See John xix. 38, 39.) 60. In his own new tomb. This tomb was near the place of crucifixion (John xix. 41). As it was a hewn cavern, we might suppose that the cross was erected at the south of the city, where are so many caverns that have been used as tombs, on the sides of the valley of Hinnom. Rolled. Probably by means of mechanical helps. 61. The other Mary. The mother of Joses (Mark xv. 47). See on ver. 56. 62. The next day that followed the day of the preparation. That is, the sab- bath of the passover week. The " day of the preparation " was the day before a sabbath or festival. 64. Error. Rather, M deceit." A word of the same 64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead : so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch : go your way, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch. CHAPTER XXVIII. IN the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Mag- dalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake : for the angel of the Lord descended from heaven, and came and rolled back the root as that translated "deceiver" in I the previous verse. 65. Ye have a i watch. This must have been a body of | Roman troops put under the orders of j the Jewish Sanhedrim perhaps contin- I ually. For they report to the priests (chap, xxviii. 11), and yet they were re- sponsible to the Roman governor (chap, xxviii. 14). They may have been re- gularly employed in guarding the en- trances to the temple, Jewish faction urging the dominant party to use the aid of Gentiles in this way. XXVIII. — 1. In the end of the sabbath. Rather " after the sabbath." The other Mary, i. e., the mother of James, Joses, &c. (See Mark xvi. 1.) Salome, the mother of the other James, also went to the sepulchre. To see the sepulchre, and to anoint the body, if possible (Mark xvi. 1). 2. This verse with the two following must be considered parenthetical, referring to what had happened before the women arrived. 76 MATTHEW. stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow : 4 And for fear of him the keep- ers did shake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye : for I know that ye seek Jesus, which was crucified. 6 He is not here : for he is ris- en, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead ; and, behold, he goeth be- fore you into Galilee ; there shall ye see him : lo, I have told you. 8 And they departed quickly The angel. Rather "an angel." By the time the women had arrived, the watch had left to tell the priests (ver. 11). — The following narrative of events after the resurrection will, I think, satisfac- torily harmonize the accounts of Matthew, Mark, Luke, John, and Paul (1 Cor. xv.) : (1) Mary Magdalene, Mary (mother of James), Joanna, Salome, and other women came to the sepulchre about sun- rise. [Before their arrival an angel had rolled away the stone and sat upon it, thus frightening the guard who fled, and had then entered the sepulchre.] Mary Magdalene, as soon as she sees the stone removed, runs back in distress and tells Peter and John. The other women, however, enter the sepulchre and see two angels, who tell them Christ is risen and bid them tell Peter and the other disciples that they should see Christ in Galilee. The women then hurriedly leave with amazement, awe, and joy commingled, to tell the dis- ciples. Meanwhile Peter and John ar- rive and examine the sepulchre, and leave/ (2) When Mary Magdalene, having returned with or after Peter and from the sepulchre with fear and great joy; and did run to bring his disciples word. 9 ^F And as they went to tell his disciples, behold, Jesus met them, saying. All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid : go tell my brethren that they go into Galilee, and there shall they see me. 11 T Now when they were go- ing, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done. 12 And when they were as- sembled with the elders, and had taken counsel, they gave large money unto the soldiers, John, looks into the sepulchre, sees the angels, and then on turning back sees Jesus, whom she at first thinks to be the gardener. She is the first to see the risen Saviour (Mark xvi. 9). (3) On the way to tell the disciples the other women meet Jesus, who repeats to them the order of the angels. (4) They then reach the disciples, who do not credit their story. Mary Magdalene also ar- rives and gives her account. (5) Jesus appears to Peter (Luke xxiv. 34, and 1 Cor. xv. 5) and then to the two disciples going to Emmaus, who hurry back and tell the eleven who are assembled in Jerusalem at a meal, and who are also informed by some of the Lord's appear- ing to Peter — but believe neither, when suddenly, (6) Jesus appears to them thus assembled and reproaches them for their unbelief. Thomas is absent, as well as Peter. (7) Again he appears to the eleven, when Thomas is present. (8) He appears to his disciples in Galilee (at the sea of Tiberias, then on a mountain, where probably five hundred were as- sembled, 1 Cor. xv. 6). (9) Then at Jerusalem (probably) to James. (10) MARK. 77 13 Saying, Say ye, His disci- ples came by night, and stole him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught : and this saying is commonly reported among the Jews until this day. 16 T Then the eleven disciples went away into Galilee, into a mountain where Jesus had ap- pointed them. 17 And when they saw him, they worshipped him : but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 % Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : 20 Teaching them to observe all things whatsoever I have com- manded you : and, lo, I am with you alway, even unto the end of the world. Amen. -•♦♦- THE GOSPEL ACCORDING TO SAINT MARK. CHAPTER I. THE beginning of the gospel of Jesus Christ, the Son of God ; 2 As it is written in the pro- phets, Behold, I send my messen- ger before thy face, which shall prepare thy way before thee. 3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 John did baptize in the wil- Lastly to all the apostles at his ascension near Bethany. 14. Death was the penalty for sleeping on guard. 17 Some doubted. Some of the five hundred, probably, mentioned in 1 Cor. xv. 6. I. — 1. This is the title of the book. I would put a period at the end of the verse. Gospel. See on Matt. ix. 35. 2. As it is written in the prophets. Mai. iii. 1 and Isaiah xl. 3. -4. This verse is the apodosis of the sentence, of which derness, and preach the baptism of repentance for the remission of sins. 5 And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, con- fessing their sins. 6 And John was clothed with camel's hair, and with a girdle of a skin about his loins ; and he did eat locusts and wild honey ; verses 2 and 3 form the protasis, thus : " as it is written, &c., so John did bap- tize, &c." Wilderness. See on Matt. iii. 1. Baptism of repentance. So John's baptism is called in Acts xiii. 24 and xix. 4. It was a baptism administered upon confession of sin. Christ's baptism was administered upon declaration of faith in Him as the Son of God, the Messiah. For the remission of sins. The repentance, not the baptism, brought the remission of sins. 5. All the 78 MARK. 7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water : but he shall baptize you with the Holy Ghost. 9 And it came to pass in those days, that Jesus came from Naza- reth of Galilee, and was baptized of John in Jordan. 10 And straightway coming up out of the water, he saw the hea- vens opened, and the Spirit like a •dove descending upon him : 11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. 12 And immediately the Spirit driveth him into the wilderness. 13 And he was there in the wilderness forty days tempted of Satan ; and was with the wild beasts ; and the angels ministered unto him. 14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand : repent ye, and believe the gospel. 16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea : for they were fishers. 17 And Jesus said unto them, Come ye after me, and I will land. . . were all baptized. The word "all" is here used (a usage common to all languages) for a large number. Comp. make you to become fishers of men. 18 And straightway they for- sook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20 And straightway he called them : and they left their father Zebedee in the ship with the hired servants, and went after him. 21 And they went into Caper- naum ; and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine : for he taught them as one that had authority, and not as the scribes. 23 And there was in their syn- agogue a man with an unclean spirit ; and he cried out, 24 Saying, Let us alone ; what have we to do with thee, thou Je- sus of Nazareth ? art thou come to destroy us ? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this ? what new doctrine is this ? for with authority com- ver. 33. See on Matt. i. G. 7. Lat- chet, i. c., string. 9. Nazareth of Galilee. Matt. Hi. 13. 10. He saw. MARK. 79 mandeth he even the unclean spir its, and they do obey him. 28 And immediately his fame I spread abroad throughout all the ; region round about Galilee. 29 And forthwith, when they ; were come out of the synagogue, | they entered into the house of Simon and Andrew, with James and John. 30 But Simon's wife's mother lay sick of a fever ; and anon they tell him of her. 31 And he came and took her by the hand, and lifted her up ; and immediately the fever left her, and she ministered unto them. 32 And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. 33 And all the city was gath- ered together at the door. 34 And he healed many that were sick of divers diseases, and cast out many devils ; and suffer- ed not the devils to speak, because they knew him. 35 Anet in the morning, rising up a great while before day, he went out, and departed into a sol- itary place, and there prayed. 36 And Simon and they that were with him followed after him. 37 And when they had found him, they said unto him, All men seek for thee. Matt. iii. 16. 29. Tliey, i. e., Jesus and his disciples. With James and John. This, I think, is not to be refer- red to the word "entered," for James and John are included in the pronoun " they." I would consider James and John as living (probably with Zebedee 38 And he said unto them, Let us go into the next towns, that I may preach there also : for therefore came I forth. 39 And he preached in their synagogues throughout all Gali- lee, and cast out devils. 40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will ; be thou clean. 42 And as soon as he had spo- ken, immediately the leprosy de- parted from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent him a- way; 44 And saith unto him, See thou say nothing to any man : but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses com- manded, for a testimony unto them. 45 But he went out, and be- gan to publish it much, and to blaze abroad the matter, inso- much that Jesus could no more openly enter into the city, but was without in desert places : and they came to him from every quarter. and Salome, their parents) in the house of Peter and Andrew, and this to be referred to here. 34. To speak be- cause they knew him. Rather, " to say. that they knew him." See note on Luke iv. 41. 15. Blaze, i. e., pro- claim. 80 MARK. CHAPTER II. AND again he entered into Ca- pernaum after some days ; and it was noised that he was in the house. 2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door : and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was : and when they had broken it up, they let down the bed where- in the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reason- ing in their hearts, 7 Why doth this man thus speak blasphemies ? who can for- give sins but God only ? 8 And immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them,- Why reason ye these things in your hearts ? 9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee ; or to say, Arise, and take up thy bed, and walk ? 10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) II. — 4. Uncovered the roof. By tak- ing up the tiles (Luke v. 19). Broken it 111 say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glori- fied God, saying, We never saw it on this fashion. 13 And he went forth again by the sea side ; and all the mul- titude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alpheus sit- ting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. 15 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples ; for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publi- cans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publi- cans and sinners ? • 17 When Jesus heard it, he saith unto them, They that are whole have no need of the physi- cian, but they that are sick : I came not to call the righteous, but sinners to repentance. 18 And the disciples of John and of the Pharisees used to fast : and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy dis- ciples fast not ? up. Rather "made an opening." 18. . Used to fast. Rather " were fasting." MARK. 81 19 And Jesus said unto them, Can the children of the bride- chamber fast, while the bride- groom is with them ? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be ta- ken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment ; else the new piece that filled it up taketh away from the old, and the rent is made worse. 22 And no man pufcteth new wine into old bottles ; else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred : but new wine must be put into new bot- tles. 23 And it came to pass, that he went through the corn fields on the sabbath day ; and his dis- ciples began, as they went, to pluck the ears of corn. 24 And the Pharisees said un- to him, Behold, why do they on the sabbath day that which is not lawful ? 25 And he said unto them, Have ye never read what David did, when he had need, and was a hungered, he, and they that were with him ? 26 How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave 26. In the days of Abiathar the high priest, but not when he was high priest. See 1 Sam. xxi. 2, 6, and xxii. 20. III. — 6. Herodians. See on Matt. 4* also to them which were with him ? 27 And he said unto them, The sabbath was made for man, and not man for the sabbath : 28 Therefore the Son of man is Lord also of the sabbath. CHAPTER III. AND he entered again into the synagogue ; and there was a man there which had a withered hand. 2 And they watched him, whe- ther he would heal him on the sabbath day ; that they might ac- cuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil ? to save life, or to kill ? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out : and his hand was restored whole as the other. 6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea : and a great multitude from Galilee followed him, and from Judea, —7. Galilee. See on Matt. xxii. 16.- iii. 13. Judea was the southernmost division of Palestine, deriving its name from the tribe of Judah, whose territory 82 MARK. 8 And from Jerusalem, and from Idumea, and from beyond Jordan ; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known. 13 And he goeth up into a mountain, and calleth unto him whom he would : and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach, 15 And to have power to heal sicknesses, and to cast out devils : 16 And Simon he surnamed Peter ; 17 And James the son of Zeb- edee, and John the brother of James ; and he surnamed them Boanerges, which is, The sons of thunder : formed the principal part of Judea. 8. Idumea lay directly south of Judea, and extended eastward to the south of Moab. It was chiefly a desert land. Tyre and Sidon. See on Matt. xv. 21. 10. Plagues, i. e., grievous diseas- es. 12. Straitly. Literally "much." 16. Simon's name is to be supplied 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him : and they went into a house. 20 And the multitude cometh together again, so that they could not so much as eat bread. 21 And when his friends heard of it, they went out to lay hold on him : for they said, He is beside himself. 22 % And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23 And he called them unto himi and said unto them in para- bles, How can Satan cast out Satan ? 24 And if a kingdom be di- vided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first "bind the strong man : and then he will spoil his house. in order to obtain grammatical exactness, thus, " Simon (and Simon he surnamed Peter) and James, &c." There is some MS. authority for introducing the name. But even without this authority it is to be understood. 17. The sons of thunder. Probably called so after and because of the event recorded in Luke MARK. 83 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blas- pheme : 29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of •eternal damnation : 30 Because they said, He hath an unclean spirit. 31 % There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren ? 34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren ! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mo- ther. CHAPTER IV. AND he began again to teach by the sea side : and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea ; and the whole multitude was by the sea on the land. ix. 54. The surname would be a me- morial of their rashness and want of charity, and would teach them humility. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow : 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth ; and immediately it sprang up, because it had no depth of earth : 6 But when the sun was up, it was scorched ; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased, and brought forth, some thirty, and some sixty, and some a hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the para- ble. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God : but unto them that are without, all these things are done in para- bles : 12 That seeing they may see, and not perceive ; and hearing they may hear, and not under- IV. — 13. All parables. Rather, "all the parables" which I shall tell you. 21. A candle . . a bushel . . a bed . . a can- 84 MARK. stand ; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable ? and how then will ye know all para- bles ? 14 ^ The sower soweth the word. 15 And these are they by the way side, where the word is sown ; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground ; who, when they have heard the word, immediately receive it with gladness ; 17 And have no root in them- selves, and so endure but for a time : afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns ; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becom- eth unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirty- fold, some sixty, and some a hun- dred. 21 % And he said unto them, Is a candle brought to be put un- der a bushel, or under a bed ? dlestick. Rather " the candle . . the bush- le . . the bed . . the candlestick." (Matt. v. and not to be set on a candle- stick ? 22 For there is nothing hid, which shall not be manifested ; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what ye hear. With what measure ye mete, it shall be measured to you ; and unto you that hear shall more be given. 25 For he that hath, to him shall be given ; and he that hath not, from him shall be taken even that which he hath. 26 T And he said, So is the kingdom of God, as if a man should cast seed into the ground ; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 % And he said, Whereunto shall we liken the kingdom of God ? or with what comparison shall we compare it ? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds , that be in the earth : 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out 15.) 37. It was now full. Rather, "it was now filling." MARK. 85 great branches ; so that the fowls of the air may lodge under the shadow of it. 33 And with many such para- bles spake he the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them : and when they were alone, he expounded all things to his disciples. 35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pil- low : and they awake him, and say* unto him, Master, carest thou not that we perish ? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind cea- sed, and there was a great calm. . 40 And he said unto them, Why are ye so fearful ? how is it that ye have no faith ? 41 And they feared exceeding- ly, and said one to another, What manner of man is this, that even the wind and the sea obey him ? V.— 2. TJu tombs were usually caverns, natural or artificial, in the soft limestone rock. A man. Matthew speaks of two. Probably one was far more conspicuous than the other. 9. What is thy name ? i. e., the man's name. The man and the CHAPTER V. AND they came over unto the other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3 Who had his dwelling among the tombs ; and no man could bind him, no, not with chains : 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces : neither could any man tame him. 5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6 But when he saw* Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God ? I adjure thee by God, that thou torment me not. 8 (For he said unto him, Come out of the man, thou unclean spir- it.) 9 And he asked him, What is thy name ? And he answered, saying, My name is Legion : for we are many. 10 And he besought him much that he would not send them away out of the country. 11 Now there was there high devils are so united, that the man an- swers (or the devils through him), "My name is Legion, for we are many." Le- gion, the name for a Roman army divi- sion, is used for a multitude. 10. He besought him, i. e., the man besought 86 MARK. unto the mountains a great herd of swine feeding. 12 And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine ; and the herd ran vio- lently down a steep place into the sea, (they were about two thou- sand,) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind* and they were afraid. 16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possess- ed with the devil prayed him that he might be with him. 19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to publish in Decapolis how great Christ. 19. Tell them. As this mira- cle did not occur near our Lord's home in Galilee (where they wished to make him a king, and where he therefore pre- vented any exciting demonstrations), he things Jesus had done for him : and all men did marvel. 21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him ; and he was nigh unto the sea. 22 And, behold, there cometh one of the rulers of the syna- gogue, Jairus by name ; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death : / pray thee, come and lay thy hands on her, that she may be healed ; and she shall live. 24 And Jesus went with him ; and much people followed him, and thronged him. 25 And a certain woman, which had an issue of blood twelve years, 26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard* of Jesus, came in the press behind, and touched his garment. 28 For she said, if I may touch but his clothes, I shall be whole. , 29 And straightway the foun- tain of her blood was dried up ; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes ? permits its publication. See on Matt. viii. 4. 20. Decapolis. See on Matt. iv. 25. 30. Virtue. Better, "mira-' cle," as the word is elsewhere translated, as in Mark ix. 39. The whole phrase is, MARK. '87 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me ? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole ; go in peace, and be whole of thy plague. 35 While he yet spake, there came from the ruler of the syna- gogue's house certain which said, Thy daughter is dead; why troublest thou the Master any further ? 36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep ? the dam- sel is not dead, but sleepeth. 40 And they laughed him to scorn. But when he had put them all out, he taketh the father and " And Jesus, immediately knowing [of course] in himself the miracle which had just proceeded from himself." So in Luke vi. 19 and viii. 46. 35. The Master. Rather "the Teacher." 37. To follow him into the ruler's house. the mother of the damsel, and them that were with him, and entereth in where the damsel was lying- 41 And he took the damsel by the hand, and said unto her, Ta- litha cumi ; which is, being inter- preted, Damsel, (I say unto thee,) arise. 42 And straightway the damsel arose, and walked ; for she was of the age of twelve years. And they were astonished with a great as- tonishment. 43 And he charged them strait- ly that no man should know it; and commanded that something should be given her to eat. CHAPTER VI. AND he went out from thence, and came into his own coun- try ; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue : and many hearing him were astonished, saying, From whence hath this man these things ? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands ? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon ? and are not his sisters here with us ? And they were of- fended at him. 4 But Jesus said unto them, (Luke viii. 51.) 41. Talitha-cumi. The Syriac, meaning " child, arise." VI. — 1. His own country. See on Matt. xiii. 54. 3. The carpenter. In Matt. xiii. 55 "the carpenter's son." He probably worked at his father's trade. 88 MARK. A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. And he went round about the villages, teaching. 7 % And he called unto him the twelve, and began to send them forth by two and two ; and gave them power over unclean spirits ; 8 And commanded them that they should take nothing for their journey, save a staff only ; no scrip, no bread, no money in their purse : 9 But be shod with sandals ; and not put on two coats. 10 And he said unto them, In what place soever ye enter into a house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testi- mony against them. Verily I say unto you, It shall be more toler- able for Sodom and Gomorrah in the day of judgment, than for that city. 12 And they went out, and preached that men should repent. Offended. See on Matt. v. 29. 8. Save a staff only. Matthew and Luke say that the apostles were not to provide or take staves. Some say that they might take them, but not provide them, if they did not already possess them ; but Luke contradicts that view. Others say that they could take one, but no more ; but the best reading in Matthew and Luke has " staff " in the singular. I therefore reconcile the apparent discrepancy thus : M Take no apparatus for your journey, 13 And they cast out many, devils, and anointed with oil many that were sick, and healed them. 14 And king Herod heard of him ; (for his name was spread abroad ;) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him. 15 Others said, That it is Elias. And others said, That it is a pro- phet, or as one of the prophets. 16 But when Herod heard thereof he said, It is John, whom I beheaded : he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife; for he had married her. 18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife. 19 Therefore Herodias had a quarrel against him, and would have killed him ; but she could not : 20 For Herod feared John, knowing that he was a just man and a holy, and observed him ; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod on his birth- not even a staff (unless, perhaps, a staff become necessary under peculiar emer- gencies)," reference being had to tem- porary weariness or lameness caused by long walking. Scrip. On Matt. x. 30. 9. Not pict on two coats, or tunics, at different times, taking one with them for a change. 1 4. Shew forth them- selves in him. Rather "energize" or "work." Herod. On Matt. xiv. 1. 17. Herodias. On Matt. xiv. 1. 20. And when he heard him give coun- MARK. 89 day made a supper to his lords, high captains, and chief estates of Gralilee ; 22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, ^Yhat shall I ask ? And she said, The head of John the Baptist. 25 And she came in straight- way with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. 26 And the king was exceeding sorry ; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and command- ed his head to be brought : and he went and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the dam- sel ; and the damsel gave it to her mother. 29 And when his disciples heard of it} they came and took up his corpse, and laid it in a tomb. 30 And the apostles gathered themselves together unto Jesus, sel, he did many things in pursuance thereof. Observed should be "preser- ved." 30. This verse is closely con- and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest a while : for there were many coming and go- ing, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd : and he began to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed : 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread : for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat ? 38 He saith unto them, How many loaves have ye ? go and see. And when they knew, they say, Five, and two fishes. 39 And he commanded them to -31. See on nected with ver. 13.- Matt. xiv. 13, &c, for illustration of this narrative. 90 MARK. make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves ancl the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them ; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thou- sand men. 45 And straightway he con- strained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing ; for the wind was contrary unto them : and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they sup- posed it had been a spirit, and cried out : 50 For they all saw him, and were troubled. And immediately he talked with them, and saith VII. — 1. For this context, see on Matt. unto them, Be of good cheer : it is I ; be not afraid. 51 And he went up unto them into the ship ; and the wind ceas- ed : and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not the miracle of the loaves ; for their heart was hardened. 53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56 And. whithersoever he en- tered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment : and as many as touched him were made whole. CHAPTER VII. THEN came together unto him the Pharisees, and certain of the scribes, which came from Jeru- salem. 2 And when they saw some of his disciples eat bread with defi- led, that is to say, with unwashen hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tra- dition of the elders. xv. 9. Full well. Ironically used. MARK. 91 4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables. 5 Then the Pharisees and scribes asked him, Why walk not thydisciple3 according to the tra- dition of the elders, but eat bread with unwashen hands ? 6 He answered and said unto them, Well hath Esaias prophe- sied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they wor- ship me, teaching for doctrines the commandments of men. 8 For laying aside the com- mandment of G-od, ye hold the tradition of men, as the washing of pots and cups : and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of Grod, that ye may keep your own tradition. 10 For Moses said, Honour thy father and thy mother ; and, Who- so curseth father or mother, let him die the death : 11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be pro- fited by me ; he shall be free. 12 And ye suffer him no more to do aught for his father or his mother ; 13 Making the word of God of none effect through your tradition, 11. Corban. A Hebrew word meaning which ye have delivered : and many such like things do ye. 14 % And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand : 15 There is nothing from with- out a man, that entering into him can defile him : but the things which come out of him, those are they that defile the man. 16 If any man have ears to hear, let him hear. 17 And when he was entered into the house from the people, his disciples asked him concerning the parable. 18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him ; 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purg- ing all meats ? 20 And he said, That which cometh out of the man, that de- fileth the man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wick- edness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolish- ness : 23 All these evil things come from within, and defile the man. 24 % And from thence he arose, and went into the borders of Tyre and Sidon, and entered into a house, and would have no " offering." 19. Purging all meats. 92 MARK. man know it: but he could not be hid. 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet : 26 The woman was a Greek, a Syrophenician by nation ; and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled : for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord : yet the dogs under the table eat of the child- ren's crumbs. 29 And he said unto her, For this saying go thy way ; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. 31 *ff And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an im- pediment in his speech ; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers i. e., this physiological process making all food equally pure. 31. Decapolis. On Matt. iv. 25. 33. Spit. Compare viii. 23. 34. Ephphatha. A Syro- Chaldee word. The Syro-Chaldee was the ordinary language of Palestine in the time of our Saviour. The Hebrew (strictly so called) had become a dead into his ears, and he spit, and touched his tongue ; 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man : but the more he charged them, so much the more a great deal they pub- lished it ; • 37 And were beyond measure astonished, saying, He hath done all things well : he maketh both the deaf to hear, and the dumb to speak. CHAPTER VIII. IN those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat : 3 And if I send them away fasting to their own houses, they will faint by the way : for divers of them came from far. 4 And his disciples answered him, From whence can a man sat- isfy these men with bread here in the wilderness ? language among the people. But the Syro-Chaldee is often called Hebrew, as the language of the Hebrews, as, for example, Acts xxi. 40. 35. String. Rather "bond" or "fastening." VIII. — 1. Compare the account of the feeding the four thousand in Matt. xv. and the notes upon that narrative. MARK. 93 5 And he asked them, How many loaves have ye ? And they said) Seven. 6 And he commanded the peo- ple to sit down on the ground : and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them ; and they did set them before the people. 7 And they had a few small fishes : and he blessed, and com- manded to set them also before them. 8 So they did eat, and were filled : and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand : and he sent them away. 10 T And straightway he en- tered into a ship with his dis- ciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign ? verily I say unto you, There shall no sign be given unto this genera- tion. 13 And he left them, and en- 5. Seven. Matthew adds, " And a few little fishes." They are mentioned below in ver. f7. 10. Dalmanutha. We see, by comparing this passage with Matt. xv. 39, that Dalmanutha was a name given to the region about Magdala and the plain of Gennesaret on the west side of the sea of Galilee. The meaning of the name is not clear. It occurs only here. 11. Pharisees. See on Matt. tering into the ship again departed to the other side. 14 IT Now the disciples had for- gotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, say- ing, Take heed, beware of the leaven of the Pharisees, and eighth. See 1 Chron. xxiv. 10. Elisabeth is the Greek alteration of Elisheba, the name of Aaron's wife (Exod. vi. 23). 6. Righteous . . . blameless. These words are not to be pressed to a literal render- ing, any more than the word "perfect " in Phil. iii. 15. They are rather to be regarded as contrasts to " unrighteous." This would be strictly in accordance with Oriental usage. 7. Stricken in years. This "stricken" is not the participle of our verb " strike," but an adjective LUKE. 115 9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people were praying with- out at the time of incense. 11 And there appeared unto him an angel of the Lord stand- ing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias : for thy prayer is heard ; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall re- joice at his birth. 15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink ; and he shall be filled with the Holy Ghost, even from his mother's womb. from the Anglo-Saxon "strican" ("to go" or "to advance"). 8. Order of his course. Rather, " order of his day's duty," showing that each priest officiated for a day at a time, though his term of service would embrace several such days in alternation with others. 17. lie- fore him. Rather, as the same word is rendered in the 15th verse (and simi- larly in ver. 19), "in the sight of him," i. e., the Lord God. Elias, i. e., Elijah. See Malachi iv. 5. To turn the hearts of the fathers to the children. This is from Malachi iv. 6, and refers probably to the reestablishment of family discipline and religious education. 1 9. Gabriel. Comp. Dan. viii. 16 and ix. 21. The word means " man of God." From the passages in Daniel we find he appeared 16 And many of the children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedi- ent to the wisdom of the just ; to make ready a people prepared for the Lord. 18 And Zacharias said unto the angel, Whereby shall I know this ? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God ; and am sent to speak unto thee, and to shew thee these glad ti- dings. 20 And, behold, thou shalt be dumb, and not able to speak, un- til the day that these things shall be performed, because thou be- lievest not my words, which shall be fulfifled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. as a man in person and voice. We also find mentioned in Dan. x. 13, 21, and xii. i, Jude 9, and Rev. xii. 7, Michael as "one of the princes," "the great prince," the "archangel," having angels under his command. We know too lit- tle of the angelic orders to define the position and office of these here named. The Jews held that there were seven archangels, and that Michael was the special patron of Israel. In the apocry- phal book of Tobit we find a third men- tioned, to wit, Raphael, who was the guide of Tobias (Tobit v. 4). That stand in the presence of God. An Oriental image, drawn from the pomp of royalty. 20. Dumb, and not able to speak, i. e., silent, because not able to speak. 21. The people were in the court 116 LUKE. 22 And when he came out, he could not speak unto them : and they perceived that he had seen a vision in the temple ; for he beckoned unto them, and remain- ed speechless. 23 And it came to pass, that, as soon as the days of his minis- tration were accomplished, he de- parted to his own house. 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying, 25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. 26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David ; and the vir- gin's name was Mary. 28 And the angel can?$ in un- to her, and said, Hail, thou that art highly favoured, the Lord is with thee : blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what man- ner of salutation this should be. 30 And the angel said unto her, Fear not, Mary : for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring of the Israelites which surrounded the temple proper, or at least occupied three sides of it. 22. For. An entirely wrong rendering. It is merely " and." 25. Sixth month of Elisabeth's pregnancy. Nazareth was a little village forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest ; and the Lord God shall give unto him the throne of his father Da- vid: 33 And he shall reign over the house of Jacob for ever ; and of his kingdom there shall be no end. 34 Then said Mary unto the' angel, How shall this be, seeing I know not a man ? 35 And the angel answered and $aid unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be born of thee shall be called the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age ; and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible. 38 And Mary said, Behold the handmaid of the Lord ; be it unto me according to thy word. And the angel departed from her. 39 And Mary arose in those days, and went into the hill coun- try with haste, into a city of Ju- da; 40 And entered into the house of Zacharias, and saluted Elisa- beth. in a retired valley west of the sea of Gali- lee, and about 80 miles north of Jeru- salem. 27. Mary. The same name as Miriam, the sister of Moses. 39. A city of Juda. Some read "the city Juttah," which was a city appropriated LUKE. 117 41 And it came to pass, that, when Elisabeth heard the saluta- tion of Mary, the babe leaped in her womb ; and Elisabeth was fill- ed with the Holy Ghost : 42 A^id she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come to me ? 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed is she that be- lieved : for there shall be a per- formance of those things which were told her from the Lord. 46 And Mary said, My soul doth magnify the Lord, 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath regarded the low estate of his handmaiden : for, behold, from henceforth all gene- rations shall call me blessed. 49 For he that is mighty hath done to me great things ; and holy is his name. 50 And his mercy is on them that fear him from generation to generation. 51 He hath shewed strength with his arm ; he hath scattered the proud in the imagination of their hearts. 52 He hath put down the mighty from their seats, and ex- alted them of low degree. to the priests in the hill country of Ju- dah. See Josh. xxi. 16. 45. She that believed, i. e., Mary, whose words of faith in ver. 38 contrast with the words 53 He hath filled the hungry with good things ; and the rich he hath sent empty away. 54 He hath holpen his servant Israel, in remembrance of his mercy ; 55 As he spake to our fathers, to Abraham, and to his seed for ever. 56 And Mary abode with her about three months, and returned to her own house. 5.7 Now Elisabeth's full time came that she should be delivered ; and she brought forth a son. •58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her ; and they rejoiced with her. 59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. GO And his mother answered and said, Not so ; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. • 62 And they made signs to his father, how he would have him called. 63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. 65 And fear came on all that dwelt round about them : and all of Zacharias in ver. 18.« •58. Cou- sins. Kather "relatives." Shewed great mercy. Literally " magnified. his mercy." 63. A writing table. Probably a 118 LUKE. these sayings were noised abroad throughout all the hill country of Judea. 66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be ! And the hand of the Lord was with him. 67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel ; for he hath visited and redeemed his people, 69 And hath raised up a horn of salvation for us in the house of his servant David ; 70 As he spake by the mouth of his holy prophets, which have been since the world began : 71 That we should be saved from our enemies, and from the hand of all that hate us ; 72 To perform the mercy pro- mised to our fathers, and to re- member his holy covenant ; 73 The oath which he sware to our father Abraham, 74 That he would grant unto us, that we, being delivered out tablet, smeared with wax. 69. Horn of salvation. The horn was an Oriental symbol of strength. Hence this phrase is equivalent to " strong " or " sure sal- vation." In the house of his servant David. This does not refer to the new- born John, but to the unborn Jesus, who was descended (in the flesh) from David. 70. Which have been since the world began. Simply, " from of old," or " from ancient times."- -72. To perform the mercy promised to our fathers. Rather, " to show mercy to our fathers." 78. The day-spring, i. e., the dawning or sun-rising. II. — 1. Cesar Augustus was thegrand- of the hand of our enemies, might serve him without fear, 75 In holiness and righteous- ness before him, all the days of our life. 76 And thou, child, slialt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways ; 77 To give knowledge of sal- vation unto his people by the re- mission of their sins, 78 Through the tender mercy of our God ; whereby the day- spring from on high hath visited us, 79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. CHAPTER II. AND it came to pass in those days, that there went out a decree from Cesar Augustus, that all the world should be taxed. nephew of the great general Julius Ce- sar, and became the first Emperor of Rome in the year 29 before Christ, in the 35 th year of his age. He reigned 42 years, dying in the year 14 after Christ, at the age of 76. His original name was Caius Octavius, but, after his adop- tion by his granduncle, it became Caius Julius Cesar Octavianus. The name Au- gustus, by which he is generally known, was a title conferred upon him by the Roman Senate and people in the third year of his reign. Taxed. Rather " re- gistered." By all the world is meant probably only all Judca or the Jewish people in the Roman Empire. So in LUKE. 119 2 (And this taxing was first made when Cyrenius was gover- nor of Syria.) 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David,) 5 To be taxed with Mary his espoused wife, being great with child. 6 And so it was, that, while they were there, the days were accomplished that she should be delivered. 7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger ; because there was no room for them in the inn. 8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them ; and they were sore afraid. 10 And the angel said unto them, Fear not : for, behold, I bring you good tidings of great joy, which shall be to all people. 11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord. Acts xi. 28 the phrase only refers to Judea. 2. Cyrenius. This is the same as Quirinius, a favourite officer of both Augustus and his successor Tiberius. Taxing. Rather " census." 3. Taxed. As above. 4. Went up. It was cus- 12 And this shall he a sign unto you ; Ye shall find the babe wrap- ped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14 Glory to God in the highest, and on earth peace, good will to- ward men. 15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found Mary and Joseph, and the babe lying in a manger. 17 And when they had seen it, they made known abroad the say- ing which was told them concern- ing this child. 18 And all they that heard it wondered at those things which were told them by the shepherds. 19 But Mary kept all these things, and pondered them in her heart. 20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. 21 And when eight days were accomplished for the circumcising of the child, his name was called tomary to look upon a progress towards a country's capital as a gomg up. The way to Bethlehem from Nazareth was through Jerusalem. Bethlehem was six miles south of that capital. 14. In the highest. See on Matt. xxi. 9. To- 120 LUKE. JESUS, which was so named of the angel before he was conceived in the womb. 22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to pre- sent him to the Lord ; 23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) 24 And to offer a sacrifice ac- cording to that which is said in the law of the Lord, A pair of tur- tle-doves, or two young pigeons. 25 And, behold, there was a man in Jerusalem, whose name was Simeon ; and the same man was just and devout, waiting for the consolation of Israel : and the Holy Ghost was upon him. 26 And it was revealed unto him by the Holy Ghost, that he should not see death', before he had seen the Lord's Christ. 27 And he came by the Spirit into the temple : and when the parents brought in the child Je- sus, to do for him after the cus- tom of the law, 28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now lettest thou thy servant depart in peace, according to thy word : ward men. Rather " among men."- 22. According to the law of 3Ioses. See Lev. xii. 23. As it is toritten. Exod. xiii. 2 and elsewhere. 24. In the laiv of the Lord. Lev. xii. 6, 8. 25. T/te consolation of Israel, i. e., the coming of the Messiah. 26. The Lord's Christ, i. e., the Lord's anointed. See on Matt. i. 16, and compare Psalm ii. 2 with Acts iv. 26. 27. To do for him after the 30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people ; 32 A light to lighten the Gen- tiles, and the glory of thy people Israel. 33 And Joseph and his mother marvelled at those things which Were spoken of him. 34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel ; and for a sign which shall be spoken against ; 35 (Yea, a sword shall pierce through thy own soul also ;) that the thoughts of many hearts may be revealed. 36 And there was one Anna, a prophetess, the daughter of Phan- uel, of the tribe of Aser : she was of a great age, and had lived with a husband seven years from her virginity ; 37 And she was a widow of about fourscore and four years, which departed not from the tem- ple, but served God with fastings and prayers night and day. 38 And she coming in that in- stant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. custom of the law, i. e., to circumcise him. 29. Now lettest thou, i. e., now thou dost dismiss me to the grave by this fulfilment of thy promise. It is a very common error to understand this as an imperative, 'Wiow let thy servant, &c." 34. For the fall and rising again, i. e., for the fall of some and the resur- rection of some. See 2 Cor. ii. 15, 16 for an illustration of this passage. 35. LUKE. 121 39 And when they had per- formed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. 40 And the child grew, and waxed strong in spirit, filled with wisdom ; and the grace of God was upon him. 41 Now his parents went to Jerusalem every year at the feast of the passover. 42 And when he was twelve years old, they went up to Jeru- salem after the custom of the feast. 43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Je- rusalem ; and Joseph and his mother knew not of it. 44 But they, supposing him to have* been in the company, went a day's journey; and they sought him among their kinsfolk and ac- quaintance. 45 And when they found him not, they turned back again to Jerusalem, seeking him. 46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. 47 And all that heard him A sword. Perhaps the struggle in Mary's own heart before her full appreciation of Christ's divine nature. 36. Of a great age. If she married at 14, she must have been now 105 years old. 46. Doctors, or teachers. III. — 1. Tiberius Cesar was the second Emperor of Rome. He began to reign A. D. 14, and died A. D.-37, in the 79th year of his age. His original name was Tiberius Claudius Nero, but when his mo- ther Livia married Augustus, he became were astonished at his understand- ing and answers. 48 And when they saw him, they were amazed : and his mo- ther said unto him, Son, why hast thou thus dealt with us ? be- hold, thy father and I have sought thee sorrowing. 49 And he said unto them, How is it that ye sought me ? wist ye not that I must be about my Father's business ? 50 And they understood not the saying which he spake unto them. 51 And he went down with them, and came to Nazareth, and was subject unto them : but his mother kept all these sayings in her heart. 52 And Jesus increased in wisdom and stature, and in fa- vour with God and man. • CHAPTER III. \TO"W in the fifteenth year of JL1 the reign of Tiberius Cesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the re- gion of Trachonitis, and Lysanias the tetrarch of Abilene, 2 Annas and Caiaphas being an adopted son of that emperor, with the name of Cesar. He was great-grand- uncle of the infamous Emperor Nero, and almost equalled that later monarch in cruelty and excess. Pontius Pilate. See on Matt, xxvii. 2. Herod Antipas, the tetrarch. See on Matt. xiv. i. Philip. See on Matt. xiv. 1. Iturea and Tra- chonitis lay contiguously northeast of Palestine, on the eastern side of Her- mon, and south of Damascus. Lysanias was a tributary sovereign like the Her- 122 LUKE. the high priests, the word of God came unto John the son of Zach- arias in the wilderness. 3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins ; 4 As it is written in the book of the words of Esaias the pro- phet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low ; and the crooked shall be made straight, and the rough ways shall be made smooth ; 6 And all flesh shall see the salvation of God. 7 Then said he to the multi- tude that came forth to be bap- tized of him, O generation of vi- pers, who hath warned you to flee from the wrath to come ? 8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father : for I say unto you, That God is able of these stones to raise up chil- dren unto Abraham. 9 And now also the axe is laid unto the root of the trees : every tree therefore which bringeth not ods, under Rome. Abilene was a district, east of the range of Anti-Libanus, and bordering, at the south, on Galilee and Trachonitis. 2. Annas and Caiaphas being the high priests. See on Matt, xxvi. 3. Tlie wilderness. See on Matt. iii. 1. 3. Baptism of repentance. See on Matt. iii. 1. 4. As it is written, in Isaiah xl. 3-5. 7. Who hath warned you. The emphasis is upon " you J' and the question is made (as we learn from forth good fruit is hewn down, and cast into the fire. 10 And the people asked him, saying, What shall we do then ? 11 He answereth and saith un- to them, He that hath two coats, let him impart to him that hath none ; and he that hath meat, let him do likewise. 12 Then came also publicans to be baptized, and said unto him, Master, what shall we do ? 13 And he said unto them, Exact no more than that which is appointed you. 14 And the soldiers likewise demanded of him, saying, And what shall we do ? And he said unto them, Do violence to no man, neither accuse any falsely ; and be content with your wages. 15 And as the people we»e in expectation, and all men mused in their hearts of John, whether he were the Christ, or not ; 16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose : he shall baptize you with the Holy Ghost and with fire : 17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat Matt. iii. 7) to the Pharisees and Sad- ducees, the common people doubtless hearing John (as they heard Jesus, Mark xii. 3V) gladly, but the presence of haughty Pharisees and Sadducees causing surprise. 8. We have Abra- ham to our father, i. e., "as our father." 12. Publicans. See on Matt. v. 46. ■ 14. Soldiers. Perhaps Jews, who had entered the Roman army. 16. See on Matt. iii. 11, 12. 19. See on LUKE. 123 into his garner ; but the chaff he will burn with fire unquenchable. 18 And many other things in his exhortation preached he unto the people. 19 But Herod the tetrarch, being reproved by him for Hero- dias his brother Philip's wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison. 21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was open- ed, 22 And the Holy Ghost des- cended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son ; in thee I am well pleased. 23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 24 Which was the soyi of Mat- that, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25 Which was the son of Mat- tathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, Matt. xiv. 3-5. 22. See on Matt. iii. 16. 23. For the comparison of 27 Which was the son of Joan- na, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, ,28 Which was the son of Mel- chi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, 30 Which was the son of Sime- on, which was the son of Juda, which was the son of Joseph, which was the soti of Jonan, which was the son of Eliakim, 31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, 32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 33 Which was the son of Amin- adab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, 34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, 35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was this genealogy with that given by Mat- thew, see Matt. i. 1, 124 LUKE. the son of Heber, which was the son of Sala, 36 Which was the son of Cai- nan, which was the son of Arphax- ad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 37 Which was the son of Ma- thusala, which was the son of Euoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God, ' CHAPTER IV. AND Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, 2 Being forty days tempted of the devil. And in those days he did eat nothing : and when they were ended, he afterward hunger- ed. 3 And the devil said unto him, If thou be the Son of God, com- mand this stone that it be made bread. 4 And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 5 And the devil, taking him up into a high mountain, shewed unto him all the kingdoms of the world in a moment of time. 6 And the devil said unto him, All this power will I give thee, IV. — For notes on vv. 1-15, see Matt, iv. 14. In the power of the Spirit. and the glory of them : for that is delivered unto me ; and to whomsoever I will, I give it. 7 If thou therefore wilt wor- ship me, all shall be thine. 8 And Jesus answered and said unto him, Get thee behind me, Satan : for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 9 And he brought him to Je- rusalem, and set him on a pinna- cle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence : 10 For it is written, He shall give his angels charge over thee, to keep thee : 11 And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. 13 And when the devil had ended all the temptation, he de- parted from him for a season. 14 % And Jesus returned in the power of the Spirit into Gali- lee : and there went out a fame of him through all the region round about. 15 And he taught in their syn- agogues, being glorified of all. 16 1" And he came to Naza- reth, where he had been brought up : and, as his custom -was, he went into the synagogue on the sabbath day, and stood up for to read. 17 And there was delivered Like "being full of the Holy Ghost" in ver. 1. This refers to the human nature LUKE. 125 unto him the book of the prophet Esaias. And when he had open- ed the book, he found the place where it was written, 18 The Spirit of the Lord is upon me, because he hath anoint- ed me to preach the gospel to the poor ; he hath sent me to heal the brokenhearted, to preach deliver- ance to the captives, and recover- ing of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of the Lord. 20 And he closed the book, and he gave it again to the minis- ter, and sat down. And the eyes of all them that were in the syna- gogue were fastened on him. 21 And he began to say unto thetn, This day is this Scripture fulfilled in your ears. 22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son ? 23 And he said unto them, Ye will surely say unto me this pro- verb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. 24 And he said, Verily I say unto you, No prophet is accepted in his own country. 25 But I tell you of a truth, of Christ. 18. Isaiah lxi. 1, 2. 20. Minister. Rather "servant." 21. Began. This indicates that a ser- mon wa3 preached of which this was but the opening, or the leading thought. 25. 1 Kings xvii. 9. 27. 2 Kings v. -29. The brow of the hill, whereon their city vms built. The present village of Nazareth is situated at the northwest many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land ; 26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. 27 And many lepers were in Israel in the time of Eliseus the prophet ; and none of them was cleansed, saving Naaman the Sy- rian. 28 And all they in the syna- gogue, when they heard these things, were filled with wrath, 29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. 30 But he, passing through the midst of them, went his way, 31 And came down to Caper- naum, a city of Galilee, and taught them on the sabbath days. 32 And they were astonished at his doctrine : for his word was with power. 33 % And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, 34 Saying, Let us alone ; what have we to do with thee, thou Je- sus of Nazareth ? art thou come extremity of its little valley on the side of the hill, and presents several precip- itous fronts toward the valley. 31. Capernaum. See on Matt. viii. 5. 33. Spirit of an unclean devil. A devil, probably, which made the man filthy in his person and habits. 34. Notice that the plural and singular are used in- terchangeably, as the devil speaks for 126 LUKE. to destroy us ? I know thee who thou art ; the Holy One of God. 35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36 And they were all amazed, and spake among themselves, say- ing, What a word is this ! for with authority and power he com- mandeth the unclean spirits, and they come out. 37 And the fame of him went out into every place of the coun- try round about. 38 % And he arose out of the synagogue, and entered into Si- mon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her. 39 And he stood over her, and rebuked the fever; and it left her : and immediately she arose and ministered unto them. 40 ^[ Now when the sun was setting, all they that had any sick with divers diseases brought them unto him ; and he laid his hands on every one of them, and healed them. 41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak : for they knew that he was Christ. himself or for the man also. 35. And hurt him not, i. e., "and left him un- harmed by his former possession." 41. Suffered them not to speak; for they knew that he was Christ. Rather, " suffered them not to say that they knew 42 And when it was day, he departed and went into a desert place : and the people sought him, and came unto him, and stayed him, that he should not depart from them. 43 And he said unto them, I must preach the kingdom of God to other cities also ; for therefore am I sent. 44 And he preached in the syn- agogues of Galilee. CHAPTER V. AND it came to pass, that, as the people pressed upon^him to hear the word of God, he stood by the lake of Gennesaret, 2 And saw two ships standing by the lake : but the fishermen were gone out of them, and were washing their nets. 3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the peo- ple out of the ship. 4 Now when he had left speak- ing, he said unto Simon, Launch out into the deep, and let down your nets for a draught. 5 And Simon answering said unto him, Master, we have toiled all the night, and have taken no- thing : nevertheless at thy word I will let down the net. 6 And when they had this done, that he was Christ." Compare Mark i. 34. The Greek word means " speak," but is used for " say" in Acts x. 6. V. — 1. Gennesaret. See on Matt. xiv. 34. 2. Ships, i. e., boats. 6. Brake. Rather "was breaking." LUKE. 127 they inclosed a. great multitude of fishes : and their net brake. 7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, say- ing, Depart from me; for I am a sinful man, 0 Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken : 10 And so was also James, and John, the sons of Zebedee, which were partners with Simon.' And Jesus said unto Simon, Fear not ; from henceforth thou shalt catch men. 11 And when they had brought their ships to land, they forsook all, and followed him. 12 ^f And it came to pass, when he was in a certain city, be- hold a man full of leprosy; who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. 13 And he put forth his hand, and touched him, saying, I will : be thou clean. And immediate- ly the leprosy departed from him. 14 And he charged him to tell no man : but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses 10. James and John were in another boat. See Matt. iv. 21 and Mark i. 19. 14. See on Matt. viii. 4. 17. On a certain day. This happened in Ca- commanded, for a testimony unto them. 15 But so much the more went there a fame abroad of him : and great multitudes came together to hear, and to be healed by him of their infirmities. 16 T And he withdrew himself into the wilderness, and prayed. 17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jeru- salem : and the power of the Lord was present to heal them. 18 % And, behold, men brought in a bed a man which was taken with a palsy : and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst be- fore Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blas- phemies ? Who can forgive sins, but God alone ? 22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts ? pernaum. See Mark ii. 1. Jerusalem, although in Judea, is mentioned sep- arately because of its high metropolitan and sacred character. See Matt. iii. 5, 128 LUKE. 23 Whether is easier, to say, Thy sins be forgiven thee ; or to say, Rise up and walk ? 24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. 27 1" And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom : and he said unto him, Follow me. 28 And he left all, rose up, and followed him. 29 And Levi made him a great feast in his own house : and there was a great company of publicans and of others that sat down with them. 30 But their scribes and Phar- isees murmured against his disci- ples, saying, Why do ye eat and drink with publicans and sinners ? 31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. 32 I came not to call the right- eous, but sinners to repentance. 33 % And they said unto him, Mark i. 5, and Luke vi. 17. To heal them, i. e., the sick of ver. 15. 23. See on Matt. ix. 5. 33. From Mark ii. 18 we learn that this question was put to our Saviour at a time when John's dis- Why do the disciples of John fast often, and make prayers, and like- wise the disciples of the Pharisees; but thine eat and drink ? 34 And he said unto them, Can ye make the children of the brideehamber fast, while the bridegroom is with them ? 35 But the days will come, when the bridegroom shall be tak- en away from them, and then shall they fast in those days. 36 T And ne spake also a par- able unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37 And no man putteth new Wine into old bottles ; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38 But new wine must be put into new bottles; and both are preserved. 39 No man also having drunk old wine straightway desireth new; for he saith, The old is better. CHAPTER VI. AND it came to pass on the se- cond sabbath after the first, that he went through the corn fields ; and his disciples plucked the ears of corn, and did eat, rub- bing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that ciples and the Pharisees were keeping a fast. 37. See on Matt. ix. IV. VI. — 1. On the second sabbath after the first. The original means literally " on the second-first (or rather first of LUKE. 129 which is not lawful to do on the sabbath days ? 3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was a hungered, and they which were with him ; j 4 How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him ; which it is not lawful to eat but for the priests alone ? 5 And he said unto them, That the Son of man is Lord also of the sabbath. . 6 And it came to pass also on another sabbath, that he entered into the synagogue and taught : and there was a man whose right hand was withered. 7 And the. scribes and Phari- sees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing ; Is it lawful on the sabbath days to do second) sabbath." Commentators have been puzzled to understand the meaning of this term. The suggestion of Wieseler seems very likely to be the true solution of the difficulty. He supposes that the word refers to the first sabbath in the second week of years of an inter-jubilee period. Yet I prefer regarding it as re- ferring to the first sabbath in the second religious division of the year, i. e., the period of the first fruits, beginning at the wave-sheaf-offering and ending at good, or to do evil ? to save life, or to destroy it ? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so : and his hand was restored whole as the other. 11 And they were filled with madness ; and communed one with another what they might do to Jesus. 12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13 ^T And when it was day, he called unto him his disciples : and of them he chose twelve, whom also he named apostles ; 14 Simon, (whom he also na- med Peter,) and Andrew his bro- ther, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes, 16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. 17 % And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea and Jerusalem, and Pentecost. (See Lev. xxiii. 10-15.) In this case it would be the first sabbath after it became lawful to pluck the green ears (see Lev. xxiii. 14). Our Eng- lish translation is undoubtedly wrong. For notes on the first eleven verses of this chapter, see on Matt. xii. 1-14. 12. A mountain. Rather " the mount- ainous region." 13. For notes on w. 13-16, see on Matt. x. 2-4. 17. Came down from the mountainous region (ver. 12). Tyre and Sidon. See 130 LUKE. from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18 And they that were vexed with unclean spirits : and they were healed. 19 And the whole multitude sought to touch him : for there went virtue out of him, and healed them all. 20 ^[ And he lifted up his eyes on his disciples, and said, Blessed be ye poor : for yours is the king- dom of God. 21 Blessed ore ye that hunger now : for ye shall be filled. Bles- sed are ye that weep now : for ye shall laugh. 22 Blessed are ye, when men shall hate you, and when they shall separate you from their com- pany, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in that day, and leap for joy : for, behold, your re- ward is great in heaven : for in the like manner did their fathers unto the prophets. 2-i But woe unto you that are rich ! for ye have received your consolation. 25 Woe unto you that are full ! for ye shall hunger. Woe unto you that laugh now ! for ye shall mourn and weep. 26 Woe unto you, when all men shall speak well of you ! for so did their fathers to the false prophets. 27 % But I say unto you which on Matt. xv. 21. 18. Unclean spirits. See on chap. iv. 33. 19. Virtue, i. e., power went forth from him. 20. For notes on vv. 20-49, see on Matt, v, hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despite- fully use you. 29 And unto him that smiteth thee on the one cheek offer also the other ; and him that taketh away thy cloak forbid not to take thy coat also. 30 Give to everv man that asketh of thee ; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye ? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye ? for sinners also do even the same. 34 And if ye lend to them of' whom ye hope to receive, what thank have ye ? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, and do good, and lend, hoping for nothing again ; and your reward shall be great, and ye shall be the children of the Highest : for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. 37 Judge not, and ye shall not be judged : condemn not, and ye vi, vii. 38. Into your bosom, i. e., the bosom of the cloak, in whose folds grain and such things were readily and usually carried in Oriental lands. LUKE. 131 shall not be condemned : forgive, and ye shall be forgiven : 38 Grive, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable un- to them ; Can the blind lead the blind ? shall they not both fall into the ditch ? 40 The disciple is not above his master : but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye ? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clear- ly to pull out the mote that is in thy brother's eye. 43 For a good tree bringeth not forth corrupt fruit ; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bram- ble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good ; and an evil man out of the evil treasure of his heart bringeth forth that YII. — 1. Capernaum. See on Matt, viii. 5, and for notes on the first ten which is evil : for of the abundance of the heart his mouth speaketh. 46 % And why call ye me, Lord, Lord, and do not the things which I say ? 47 Whosoever cometh to me, and heareth my sayings, and do- eth them, I will shew you to whom he is like : 48 He is like a man which built a house, and digged deep, and laid the foundation on a rock : and when the flood arose, the stream beat vehemently upon that house, and could not shake it ; for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that with- out a foundation built a house up- on the earth ; against which the ■stream did beat vehemently, and immediately it fell ; and the ruin of that house was great. CHAPTER VII. ^VTOW when he had ended all ±S his sayings in the audience of the people, he entered into Ca- pernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Je- sus, they besought him instantly, saying, That he was worthy for whom he should do this : 5 For he loveth our nation, and he hath built us a synagogue. verses of this chapter, see on Matt. viii. 5-13. 5. This verse reads better, 132 LUKE. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself; for I am not worthy that thou should- est enter under my roof; 7 Wherefore neither thought I myself worthy to come unto thee : but say in a word, and my ser- vant shall be healed. 8 For I also am a man set un- der authority, having under me soldiers, and I say unto one, Go, and he goeth ; and to another, Come, and he cometh ; and to my servant, Do this, and he cloeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, L say unto you, I have not found so great faith, no, not in Israel. . 10 And they that were sent, returning to the house, found the servant whole that had been sick. 11 T And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow ; and much people of the city was with her. 13 And when the Lord saw " For he loveth our nation, and himself built us our synagogue." (Scholefield.) 11. Nain. This place (still bearing the same name) is on the northern slope of the Little Hermon (so called), a mountain at the eastern extremity of the great plain of Esdraelron. It was about twelve miles southwest of Capernaum. her, he had compassion on her, and said unto her, Weep not. 14 And he came and touched the bier : and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 16 And there came a fear on all : and they glorified God, say- ing, That a great prophet is risen up among us ; and, That God hath visited his people. 17 And this rumour of him went forth throughout all Judea, and throughout all the region round about. 18 And the disciples of John shewed him of all these things. 19 % And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come ? or look we for an- other ? 20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come ? or look we for another ? 21 And in that same hour he cured many of their infirmities and plagues, and of evil spirits ; and unto many that were blind he gave sight. 22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen -17. Tliroucjhout all Judea, &c, e., throughout all Judea as well as throughout all the region around Nain (which was not in Judea). 18. For notes on vv. 18-35, see on Matt. xi. 2- 19. 19. And John, who was now in prison. 36. One of the Pharisees, named Simon (ver. 40). This narrative LUKE. 133 and heard ; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. 23 And blessed is he, whosoever shall not be offended in me. 24 T And when the messen- gers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see ? A reed shaken with the wind ? 25 But what went ye out for to see ? A man clothed in soft raiment ? Behold, they which are gorgeously apparelled, and live delicately, are in kings1 courts. 26 But what went ye out for to see ? A prophet ? Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written, Behold, I send my mes- senger before thy face, which shall prepare thy way before thee. 28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist : but he that is least in the kingdom of God is greater than he. 29 And all the people that heard him, and the publicans, jus- tified God, being baptized with the baptism of John. 30 But the Pharisees and law- yers rejected the counsel of God must not.be confounded with that in Matt, xxvi., Mark xiv., and John xii. The detailed circumstances, the time and the place are all different.— — 36. Sat down to meat. Literally " reclined," ac- cording to the ancient usage at meals. against themselves, being not bap- tized of him. 31 % And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like ? 32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced ; we have mourn- ed to you, and ye have not wept. 33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. 34 The Son of man is come eating and drinking ; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners ! 35 But wisdom is justified of all her children. 36 T And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. -37. A shiner. An openly sinful person. Compare chap. xv. 2. Sat at meat. See above on ver. 36. Alabaster box of ointment. See on Matt. xxvi. 7. 38. At his feet behind him. Those at table so reclined on the sofas or 134 LUKE. 89 Now -when the Pharisee which had bidden him saw tt, he spake within himself, saying, This man, if he were a prophet, would have known who and what man- ner of woman this is that toucheth him ; for she is a sinner. 40 And Jesus answering said unto him, Simon, I have some- what to say unto thee. And he saith, Master, say on. 41 There was a certain creditor which had two debtors : the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most ? 43 Simon answered and said, I suppose that he, to whom he for- gave most. And he said unto him, Thou hast rightly judged. 44 And he turned to the wo- man, and said unto Simon, Seest thou this woman ? I entered into thine house, thou gavest me no water for my feet : but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss : but this woman, since the time I came in, hath not ceased to kiss my feet. couches, that their feet were stretched out behind them. Oriental habits are recognised throughout this narrative. 40. Master. Rather "Teacher." 41. Five hundred pence . . . fifty, i. e., about eighty dollars and eight. 47. For she loved much. Not that her sins are forgiven because she loved much, but her loving much (as indicated by her conduct) is proof that her sins, though many, are forgiven. The "for" indi- 46 My head with oil thou didst not anoint : but this woman hath anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are for- given ; for she loved much : but to whom little is forgiven, the same loveth little. 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that for- giveth sins also ? 50 And he said to the woman, Thy faith hath saved thee ; go in peace. CHAPTER VIII. AND it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God : and the twelve ivere with him, 2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magda- lene, out of whom went seven devils, 3 And Joanna the wife of Chuza Herod's steward, and Su- sanna, and many others, which ministered unto him of their sub- stance. cates the cause, not of the forgiveness, but of the knowledge of the forgiveness. 48. Thy sins are forgiven. Here Christ makes an authoritative announce- ment of that which had existed before, and which had excited her devoted love. VIII. — 1. TJie twelve. See chap. vi. 13. 2. Mary, called Magdalene. She was probably from Magdala, on the western shore of the sea of Galilee. LUKE. 135 4 *f And when much people were gathered together, and were come to him out of every city, he spake by a parable : 5 A sower went out to sow his seed : and as he sowed, some fell by the way side ; and it was trod- den down, and the fowls of the air devoured it. 6 And some fell upon a rock ; and as soon as it was sprung up, it withered away, because it lack- ed moisture. 7 And some fell among thorns; and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit a hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 9 And his disciples asked him, saying, What might this parable be? 10 And he said, Unto you it is given to know the mysteries of the kingdom of God : but to others in parables ; that seeing they might not see, and hearing they might not understand. 11 Now the parable is this : The seed is the word of God. 12 Those by the way side are they that hear ; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. Compare Matt, xxvii. 55, 56. 3. Herod's steward, i. e., Herod Antipas. See on Matt. xiv. 1. — 4. For notes on vv. 4-15, see on Matt. xiii. 1-23. 9. What might this parable be ? Rather, " What was this parable ?" 14. That which fell among thorns, for "they 13 They on the rock are they, which, when they hear, receive the word with joy ; and these have no root, which for a while believe, and in time of temptation I fall away. 14 And that which fell among J thorns are they, which, when they ; have heard, go forth, and are ' choked with cares and riches and I pleasures of this life, and bring no fruit to perfection. 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. 16 IT No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed , but setteth it on a candlestick, that they which enter in may see the light. 17 For nothing is secret, that shall not be made manifest ; nei- ther any thing hid, that shall not be known and come abroad. 18 Take heed therefore how ye hear : for whosoever hath, to him shall be given ; and" whosoever hath not, from him shall be taken even that which he seemeth to have. 19 ^[ Then came to him his mother and his brethren, and could not come at him for the press. 20 And it was told him by cer- among thorns," the mind readily turning from the ground to the seed, whose life represented the value of the ground. 15. That on the good ground. See pre- ceding note 21 and Matt. xiii. 16. Compare Mark iv. Matt. v. 15. 18. See on 12. ■ 19. His brethren. 136 LUKE. tain which said, Thy mother and thy brethren stand without, desi- ring to see thee. 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. 22 % Now it came to pass on a certain day, that he went into a ship with his disciples : and he said unto them, Let us go over unto the other side of the lake. And they launched forth. 23 But as they sailed, he fell asleep : and there came down a storm of wind on the lake ; and they were filled with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, Mas- ter, we perish. Then he arose, and rebuked the wind and the raging of the water : and they ceased, and there was a calm. 25 And he said unto them, Where is your faith ? And they being afraid wondered, saying one to another, What manner of man is this ! for he commandeth even the winds and water, and they obey him. 26 % And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. 28 When he saw Jesus, he cried out, and fell down before See on Matt. xii. 46.— side. See on Matt. viii. 18 22. The other —25. What manner of man. See on Matt. him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high ? I beseech thee, torment me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him : and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wil- derness.) 30 And Jesus asked him, say- ing, What is thy name ? And he said, Legion : because many devils were entered into him. 31 And they besought him that he would not command them to go out into the deep. 32 And there was there a herd of many swine feeding on the mountain : and they besought him that he would suffer them to en- ter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine : and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35 Then they went out to see what was done ; and came to Je- sus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, cloth- ed, and in his right mind : and they were afraid. 36 They also which saw it told viii. 27. 26. Gadarenes. See on Matt. viii. 28. 27. A certain man. See on Mark v. 2. For notes on this LUKE. 137 them by what means he that was possessed of the devils was heal- ed. 37 T Then the whole multitude of the country of the Gadarenes round about besought him to de- part from them ; for they were ta- ken with great fear : and he went up into the ship, and returned back again. 38 Now the man, out of whom the devils were departed, besought him that he might be with him : but Jesus sent him away, say- ing, 39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him. 40 And it came to pass, that, when Jesus was returned, the people gladly received him : for they were all waiting for him. 41 % And, behold, there came a man named Jairus, and he was a ruler of the synagogue ; and he fell down at Jesus' feet, and be- sought him that he would come into his house : 42 For he had one only daugh- ter, about twelve years of age, and she lay a dying. But as he went the people thronged him. 43 1" And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be heal- ed of any, 44 Came behind him, and -41. miracle, see on Mark v. 1—21.- For notes on vv. 41-56, see on Matt. ix. 18-26, and Mark v. 22-43. 45. I touched the border of his gar- ' ment : and immediately her issue of blood stanched. 45 And Jesus said, Who touch- | ed me ? When all denied, Peter I and they that were with him said, '. Master, the multitude throng thee and press thee, and sayest thou, Who touched me ? 46 And Jesus said, Somebody hath touched me : for I perceive that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down be- fore him, she declared unto him before all the people for what cause she had touched him, and | how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort : thy faith hath made thee whole j go in peace. 49 T While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead ; trouble not the Master. 50 But when Jesus heard it, he answered him, saying, Fear not : believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept, and bewailed her : but he said, Weep not : she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. When all de?iied, i. e., "when very many denied," a common use of "all" in all languages. 138 LUKE. 54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. 55 And her spirit came again, and she arose straightway : and he commanded to give her meat. 56 And her parents were as- tonished : but he charged them that they should tell no man what was done. CHAPTER IX. THEN he called his twelve dis- ciples together, and gave them power and authority over all dev- ils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money ; neither have two coats apiece. 4 And whatsoever house ye en- ter into, there abide, and thence depart. 5 And whosoever will not re- ceive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. 6 And they departed, and went through the towns, preaching the gospel, and healing every where. 7 1" Now Herod the tetrarch heard of all that was done by him : and he was perplexed, because that it was said of some, that John was risen from the dead ; 8 And of some, that Elias had IX. — 1. For notes on 1-6, see on Matt. x. 1-14, and Mark vi. 8, 9. appeared ; and of others, that one of the old prophets was risen again. 9 And Herod said, John have I beheaded ; but who is this, of whom I hear such things ? And he desired to see him. 10 IF And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. 11 And the people, when they knew tty followed him : and he received them, and spake unto them of the kingdom of God, and healed them that had need of heal- ing. 12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and coun- try round about, and lodge, and get victuals : for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes ; except we should go and buy meat for all this peo- ple. 14 For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. 15 And they did so, and made them all sit down. 16 Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and 7. See on Matt. xiv. 1, 2. 10-17. See on Matt. xiv. 13-21. 18-27. LUKE. 139 brake, and gave to the disciples to set before the multitude, 17 And they did eat, and were all filled : and there was taken up of fragments that remained to them twelve baskets. 18 T And it came to pass, as he was alone praying, his disciples were with him ; and he asked them, saying, Whom say the peo- ple that I am ? 19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20 He said unto them, But whom say ye that I am ? Peter answering said, The Christ of God. 21 And he straitly charged them, and commanded them to tell no man that thing ; 22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. 23 ^[ And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life shall lose it : but whosoever will lose his life for my sake, the same shall save it. 25 For what is a man advan- taged, if he gain the whole world, and lose himself, or be cast a- way ? 26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in See on Matt. xvi. 13-28. -28-45. his own glory, and in his Father's and of the holy angels. 27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. 28 % And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. 29 And as he prayed, the fash- ion of his countenance was alter- ed, and his raiment ivas white and glistering. 30 And, behold, there talked with him two men, which were Moses and Elias : 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32 But Peter and they that were with him were heavy with sleep : and when they were awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here : and let us make three tabernacles; one for thee, and one for Moses, and one for Elias : not knowing what he said. 34 While he thus spake, there came a cloud, and overshadowed them : and they feared as they en- tered into the cloud. 35 And there came a voice out of the cloud, saying, This is my beloved Son : hear him. 36 And when the voice was past, Jesus was found alone. And See on Matt. xvii. 1-23, and Mark ix. 140 LUKE. they kept it close, and told no man in those days any of those things which they had seen. 37 1" And it came to pass, that on the next day, when they were come down from the hill, much people met him. 38 And, behold, a man of the company cried out, saying, Mas- ter, I beseech thee, look upon my son ; for he*i$ mine only child. 39 And, lo, a spirit taketh him, and he suddenly crieth out ; and it teareth him that he foameth again, and bruising him, hardly departeth from him. 40 And I besought thy disci- ples to cast him out; and they could not. 41 And Jesus answering said, 0 faithless and perverse genera- tion, how long shall I be with you, and suffer you ? Bring thy son hither. 42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father. 43 ^[ And they were all ama- zed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, 44 Let these sayings sink down into your ears : for the Son of man shall be delivered into the hands of men. 45 But they understood not this saying, and it was hid from them, that they perceived it not : 2-32. 46-50. See on Matt, xviii. 1- 5. 51. When the time was come. Kather, " when the time was approach- and they feared to ask him of that saying. 46 ^[ Then there arose a rea- soning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them, Who- soever shall receive this child in my name receiveth me ; and who- soever shall receive me, receiveth him that sent me : for he that is least among you all, the same shall be great. 49 % And John answered and said, Master, we saw one casting out devils in thy name ; and we forbade him, because he followeth not with us. 50 And Jesus said unto him, Forbid him not : for he that is not against us is for us. 51 % And it came w pass, when the time was come that he should be received up, he stead- fastly set his face to go to Jerusa- lem, 52 And sent messengers before his face : and they went, and en- tered into a village of the Samari- tans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we com- mand fire to come down from hea- ven, and consume them, even as Elias did ? 55 But he turned, and rebuked ing," literally " was being fulfilled." Received up into heaven. 52. Sama- ritans. These were descendants of the LUKE. 141 them, and said, Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. 57 % And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead : but go thou and preach the kingdom of God. 61 And another also said, Lord, I will follow thee ; but let me first go bid them farewell, which are at home at my house. 62 And Jesus said unto him, foreign people introduced into Palestine by the Assyrian monarch, when he car- ried to Assyria the Israelitish inhabitants, 720 years before Christ. See 2 Kings xvii. 3-41. They became a semi -Is- raelitish people. A few of them yet remain in Central Palestine (Samaria), holding their peculiar religious views. Of course, they were intensely hated by the true Jews of Judea and Galilee, who were separated geographically from one another by these interlopers. To make ready for him. Not only board and lodging (says Alford), but a welcome for him as the Messiah. The events record- ed in the fourth chapter of John's gos- pel had occurred two years before. 63. This refers to the hatred between No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. CHAPTER X. AFTER these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few : pray ye therefore the Lord of the harvest, that he would send forth labour- ers into his harvest. 3 Go your ways : behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes : and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it : if not, it shall turn to you again. Jews and Samaritans above alluded to. 60. See on Matt. viii. 22. X. — 1. Other seventy. Rather, "sev- enty others." The twelve had been ap- pointed, probably, a year before (Mark iii. 13, 14, and Luke vi. 13), and sub- sequently sent out to preach and work miracles (Matt. x. 1, Mark vi. 7, Luke ix. 2). The last-cited passage is the one alluded to in this verse by the word " other." 2. Therefore said he unto th-em. Rather, "Now he said unto them." 4. Salute no mail by the way with the formal Oriental salutation, which consumed much time. Their tour to be speedy. 6. The son of was peace. Rather, "a son Oriental expression for of u son peace," an a courteous I 142 LUKE. 7 And in the same house re- main, eating and drinking such things as they give : for the la- bourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you : 9 And heal the sick that are therein, and say unto them, The kingdom of G-od is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwith- standing, be ye sure of this, that the kingdom of G-od is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sack- cloth and ashes. 14 But it shall be more toler- man." (Compare on Matt. x. 11.) Your peace, i. e., your benediction and its ef- ficient results. It shall turn to you again. See on Matt. x. 13. 7. In the same house. Rather, " in that house." 11. See on Matt. x. 14. ■12. In that day. The Jews seem to have been in the habit of speak- ing thus anonymously of the judgment day. See Isaiah ii. 11, 2 Tim. i. 12, 18, and iv. 8. See also Matt. xi. 24 and Mark vi. 11. 13. Chorazin . . . Bethsaida. See on Matt. xi. 21. 14. Tyre and Sidon. See on Matt. xv. able for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me ; and he that despiseth you despiseth me ; and he that despi- seth me despiseth him that sent me. 17 ^[ And the seventy return- ed again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy ; and nothing shall by any means hurt you. 20 Notwithstanding, in this re- joice not, that the spirits are sub- ject unto you ; but rather rejoice, because your names are written in heaven. 21 ^[ In that hour Jesus re- joiced in spirit, and said, I thank thee, 0 Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto 21. 15. Capernaum. See on Matt. viii. 5 and ix. 1. The strength of an Oriental figure is used in this verse. 17. The seventy returned. Probably, after a not very long absence. 18. I beheld. Literally "I was beholding," during your absence, a vision of Satan falling from heaven at the spread of the truth. 19. This verse is to be under- stood both literally and figuratively. In the former fulfilment it was typical of the latter. 20. Rejoice not in your power, but your pardon. 21. See on Matt. xi. 25. 25. Tempted, i. e., LUKE. 143 babes : even so, Father ; for so it seemed good in thy sight. 22 All things are delivered to me of my Father : and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 23 H And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see > 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. 25 T And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life ? 26 He said unto him, What is written in the law ? how readest thou ? 27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right : this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour ? 30 And Jesus answering said, made trial of. 27. See Deut. vi. 5 and Lev. xix. 18. 33. Samaritan. See on chap. ix. 52. 35. Two pence, i. e., about thirty-two cents, to be reck- oned as of far more value in those days. 37. Bo thou likewise, i. e., let no distinction of nation, race, or religion in- A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way ; and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was ; and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set, him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him : and whatsoever thou spend- est more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves ? 37 And he said, He that shew- ed mercy on him. Then said Je- sus unto him, Go, and do thou likewise. 38 1" Now it came to pass, as terfere with your love for your fellow. This inquirer, as a lawyer (one of the teachers of the law), was doubtless a fair example of Jewish pride and con- tempt of Samaritans and Gentiles. As he wishes to know what he should do to inherit eternal life, Christ shows him one 144 LUKE. j they went, that he entered into a certain village : and a certain wo- man named Martha received him into her house. 39 And she had a sister called Mary, which also sat at Jesus feet, and heard his word. 40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone ? bid her there- fore that she help me. 41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things : 42 But one thing is needful; and Mary hath chosen that good part, which shall not be taken away from her. CHAPTER XL AND it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be tlry name. Thy kingdom come. Thy will be done, as in heaven, so in earth. sort of doing which his life rejected, not sis if such doing would win eternal life, but as such doing was one of the marks of an inheritor of eternal life. 38. A certain village, i. e., Bethany, two miles east of Jerusalem, at the eastern foot of the Mount of Olives. (John xi. 1.) 40. Cumbered with much serving, i. e., distracted with housekeeping. 41. Careful. Rather, "anxious." 3 Give us day by day our daily bread. 4 And forgive us our sins : for we also forgive every one that is indebted to us. And lead us not into temptation ; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves ; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him ? 7 And he from within shall answer and say, Trouble me not : the door is now shut, and my chil- dren are with me in bed ; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, be- cause he is his friend, yet because of his importunity he will rise and give him as many as he need- eth. 9 And I say unto you, Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you. 10 For every one that asketh receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened. 11 If a son shall ask bread of any of you that is a father, will XI. — 1-13. The instructions of these verses, though including several teach- ings given in the sermon on the mount (Matt. vi. 9-13 and Matt. viL 7-11), were evidently imparted, as here record- ed, at another and much later period. 3. Daily bread. See on Matt. vi. 11. 8. The argument is as given in ver. 13, viz., "if ye, being evil, answer prayer, how much more will God, being LUKE. 145 he give him a stone ? or if he ash a fish, will he for a fish give him a serpent ? 12 Or if he shall ask an egg, will he offer him a scorpion ? 18 If ye then, being evil, know how to give good gifts unto your children ; how much more shall your heavenly Father give the Holy Spirit to them that ask him ? 14 ^F And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake ; and the people wondered. 15 But some of them said, He casteth out devils through Beel- zebub the chief of the devils. 16 And others, tempting him, sought of him a sign from hea- ven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation ; and a house divided against a house fall- eth. 18 If Satan also be divided against himself, how shall his kingdom stand ? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out ? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the perfect goodness, answer prayer ?"- Beelzebub. See on Matt. xii. 24.— -15. -19. By ivhom do your sons cast them out ? See on Matt. xii. 27. 20. With the finger of God. In Matt. xii. 28 it is " by the Spirit of God." The phrases are 7 kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace : 22 But when a stronger than he shall come upon him, and over- come him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me ; and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest ; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there : and the last state of that man is worse than the first. 27 T And it came to pass, as he spake these things, a certain wo- man of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea, rather, blessed are they that hear the word of God, and keep it. 29 H And when the people were gathered thick together, he began to say, This is an evil gen- equivalents. 21. A strong man. Rather, uthe strong one," i. e., Satan.. 22. A stronger than he. Eather, "the stronger than he," i. e., Christ. All his armour. Literally uhis pano- ply." 24. See on Matt. xii. 43. 146 LUKE. eration : they seek a sign ; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this genera- tion. 31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them : for she came from the utmost parts of the earth to hear the wisdom of Solomon ; and, behold, a greater than Solomon is here. 32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it : for they repented at the preach- ing of Jonas ; and, behold, a great- er than Jonas is here. 33 No man, when he hath light- ed a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 34 The light of the body is the eye : therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of dark- ness. 35 Take heed therefore, that . the light which is in thee be not darkness. 36 If thy whole body therefore 29-31. See on Matt. xii. 40-42. 33. See on Matt. v. 15. 34, 35. See on Matt. vi. 22, 23. 36. Connect the last two clauses thus: "the whole shall be full, of light as when the lamp with its brightness enlightens thee." 37. To dine. Rather, " to take breakfast." 38. Dinner. Rather "breakfast." The Pharisees carried the ceremonial washings of the law to an unauthorized he full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. 37 % And as he spake, a cer- tain Pharisee besought him to dine with him : and he went in, and sat down to meat. 38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter ; but your inward part is full of ravening and wicked- ness. 40 Ye fools, did not he, that made that which is without, make that which is within also ? 41 But rather give alms of such things as ye have ; and, be- hold, all things are clean unto you. 42 But woe unto you, Phari- sees ! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God : these ought ye to have done, and not to leave the other un- done. 43 Woe unto you, Pharisees ! for ye love the uppermost seats in the synagogues, and greetings in the markets. 44 Woe unto you, scribes and and absurd extent. Compare Mark vii. 1-9. 39. Ravening, i. e., desire for plunder. 41. Give alms of such (< give things as ye have. Rather, that which is within as alms." Compare the preceding verse. 42. Hint and rue. Compare Matt, xxiii. 23, which is part of a similar (not the same) discourse. 43. Markets, i. e., public squares. 47, 48. See on Matt, xxiii. 29. LUKE. 147 Pharisees, hypocrites ! for ye are as graves which appear not, and the men that walk over them are not awai;e of them. 45 % Then answered one of the lawyers, and said unto him, Master, thus saying thou reproach- est us also. 46 And he said, Woe unto you also, ye lawyers ! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. 47 Woe unto you ! for ye build the sepulchres of the prophets, and your fathers killed them. 4S Truly ye bear witness that ye allow the deeds of your fathers : for they indeed killed them, and ye build their sepulchres. 49 Therefore also said the wis- dom of God, I will send them prophets and apostles, and some of them they shall slay and perse- cute : 50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation ; 51 From the blood of Abel un- to the blood of Zacharias, which perished between the altar and the temple : verily I say unto you, It shall be required of this gene- ration. 52 Woe unto you, lawyers ! for ye have taken away the key of ye entered not in knowledge yourselves, and them that were entering in ye hindered. 53 And as he said these things unto them, the scribes and the Pharisees began to urge him ve- hemently, and to provoke him to speak of many things : 54 Laying wait for him, and seeking to catch something out of his mouth, that they might ac- cuse him. CHAPTER XII. IN the mean time, when there were gathered together an in- numerable multitude of people, insomuch that they trode one up- on another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing covered, that shall not be revealed ; nei- ther hid, that shall not be known. 3 Therefore, whatsoever ye have spoken in darkness shall be heard in the light ; and that which ye have spoken in the ear in clos- ets shall be proclaimed upon the housetops. 4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do : 5 But I will forewarn you whom ye shall fear : Fear him, which after he hath killed hath 49. Therefore also said the wisdom of God, I will send them. In the similar passage of Matthew (xxiii. 34) it is: "Wherefore behold / send them nnto you, &c." Christ evidently means him- self by the " wisdom of God." Alford supposes that he takes 2 Chron. xxiv. 18-22 as the basis of his remarks. 51. Zacharias. See on Matt, xxiii. 85, 36. XII.— 1. First of all. In ver. 13, Je- sus speaks secondly to the multitude. Comp. Matt. xvi. 6. 2-9. Matt. x. 26-33. 6. tyco farthings = three 148 LUKE. power to cast into hell ; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God ? 7 But even the very hairs of your head are all numbered. Fear not therefore : ye are of more value than many sparrows. 8 Also I say unto you, Who- soever shall confess me before men, him shall the Son of man al- so confess before the angels of God: 9 But he that denieth me be- fore men shall be denied before the angels of God. 10 And whosoever shall speak a word against the Son of man, it shall be forgiven him : but unto him that blasphemeth against the Holy Ghost it shall not be for- given. 11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say : 12 For the Holy Ghost shall teach you in the same hour what ye ought to say. 13 i. e., a great 228 JOHN. a spear pierced his side, and forth- with came there out blood and water. 35 And he that saw it bare record, and his record is true; and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the Scripture should be ful- filled, A bone of him shall not be broken. 37 And again another Scrip- ture saith, They shall look on him whom they pierced. 38 T And after this Joseph of Arimathea, being a disciple of Je- sus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Je- sus : and Pilate gave him leave. He came therefore, and took the body of Jesus. 39 And there came also Nico- demus. (which at the first came to Jesus by night,) and brought a mixture of myrrh and aloes, about a hundred pound weight. 40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified there was a garden ; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Jesus there- day, because it was the sabbath of the Passover-week. That their legs might be broken. Probably to expedite death. 35. And he knoweth that he saith true y that ye might believe, i. e., and he affirms that his" whole object in telling the truth is your faith. 36. T/ie Scrip- ture. Ex. xii. 46 and Psalrn xxxiv. 20. 37. Another Scripture. Zech. xii. 10. 42. Because of the Jews' prepa- role because of the Jews' prepara- tion day ; for the sepulchre was nigh at hand. CHAPTER XX. THE first day of the week Com- eth Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 2 Then she runneth, and com- eth to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together : and the other disciple did outrun Peter, and came first to the sepul- chre. 5 And he stooping down, and looking in, saw the linen clothes lying ; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And the napkin, that was about his head, not lying with the linen clothes, but wrapped togeth- er in a place by itself. 8 Then went in also that other ration day. They did not wish on that eve of spiritual preparation to do more than was absolutely necessary. XX. — 1. For the order of the events recorded in this and the next chapter, see notes at the close of Matthew's Gos- pel. 2. Hie other disciple. See chap. xix. 26. We know not. This shows that Mary had not been alone at the sep- ulchre. See chronological order in the JOHN. 229 disciple, which came first to the sepulchre, and he saw, and be- lieved. 9 For as yet they knew not the Scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own home. 11 1 But Mary stood without at the sepulchre weeping : and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Wo- man, why weepest thou ? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Wo- man, why weepest thou ? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. note at the end of Matthew. 17. Touch me not. Christ had declared (John xvi. 16) that he would go to the Father, and then in a little while come again to his disciples, meaning that he would come by the Spirit (John xiv. 16, 17, 18). Mary seems to have consider- ed his presence after his resurrection as this coming, and runs to grasp him. Je- sus gently rebukes her by saying, 14 Touch me not : this is not a time for She turned herself, and saith unto him, Eabboni; which is to say, Master. 17 Jesus saith unto her, Touch me not ; for I am not yet ascend- ed to my Father : but go to my brethren, and say unto them, I ascend unto my Father, and your Father ; and to my God, and your God. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. 19 T Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assem- bled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace de unto you. 20 And when he had so said, he shewed unto them his hands and his side. Then were the dis- ciples glad, when they saw the Ebrd. 21 Then said Jesus to them again, Peace be unto you : as my Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost : intimate communion, nor is this my promised coming, for I am not ascended to my Father, and my promised coming was to be after that." Christ's appear- ance after his resurrection was only to fulfil his work by commissioning the witnesses. (1 Cor. xv. 4—9, Acts i. 2, 3.) 20. His hands and his side pierced by the spear and nails. 22. He breathed on them. This was probably a symbolic act only, Oriental in its manner. 230 JOHN. 23 Whosesoever sins ye remit, they are remitted unto them ; and whosesoever sins ye retain, they are retained. 24 «j[ But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples there- fore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. 26 ^[ And after eight days again his disciples were within, and Thomas with them : then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Beach hither thy finger, and be- hold my hands ; and reach hither thy hand, and thrust it into my side ; and be not faithless, but believing. 28 And Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Tho- mas, because thou hast seen me, thou hast believed : blessed are they that have not seen, and yet have believed. 30 *[ And many other signs -23. A special promise to those on whom Christ breathed, and not to all the Church or to all Christian ministers. 28. My Lord and my God. The notion that this is an exclamation is absurd. Neither the circumstances nor the Greek words permit such an interpretation. It is evidently, " Thou art indeed my Lord and my God." XXI. — 1. Sea of Tiberias. See chap. truly did Jesus in the presence of his disciples, which are not written in this book : 31 But these are written, that ye might believe that Jesus is the Christ, the Son of God ; and that believing ye might have life through his name. CHAPTER XXL AFTER these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he him- self. 2 There were together Simon Peter, and Thomas called Didy- mus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately ; and that night they caught nothing. 4 But when the morning was now come, Jesus stood on the shore ; but the disciples knew not that it was Jesus. 5 Then Jesus saith unto them, Children, have ye any meat ? They answered him, No. 6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast vi. 1. 2. Nathanael is for several reasons, such as the meaning of his name, and his companionship with Phil- ip (chap. i. 45, compared with the lists of the apostles, Matt. x. 3, and else- where), thought to be the same as the apostle Bartholomew. Tlie sons of Zeb- edee were James and John (Matt. iv. 21). 5. Children. Comp. chap. xiii. 33. Probably the usage of a kind familiarity JOHN. 231 therefore, and now they were not able to draw it for the multitude of fishes. 7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. 8 And the other disciples came in a little ship, (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, a hundred and fifty and three : and for all there were so many, yet was not the net broken. 12 Jesus saith unto them, Come and dine. And none of the disci- ples durst ask him, "Who art thou ? knowing that it was the Lord. allowed even in strangers, for here Jesus was to them apparently a stranger. 7. That disciple whom Jesus loved. See chap. xix. 26. Naked, i. e., slightly clad. The word is thus generally used. 8. In a little ship. Rather " in the little ship," the same vessel from which Peter cast himself. It was probably a small ijshing craft. Two hundred cu- bits = three hundred feet. 9. Fish laid thereon, and bread. Perhaps miracu- lously provided. 1 5. Lovest thou me more than these other disciples love me ? Peter's forward zeal seems to be alluded to. / love thee. This is a different and a stronger word. 16. The note on the 13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise. 14 This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead. 15 % So when they had dined, Jesus saith to Simon Peter, Si- mon, son of Jonas, lovest thou me more than these ? He saith unto him, Yea, Lord ; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me ? He saith unto him, Yea, Lord ; thou knowest that I love thee. He saith unto him, Feed my sheep. 17 He saith unto him the third time, Simon, son of Jonas, lovest thou me ? Peter was grieved be- cause he said unto him the third time, Lovest thou me ? And he said unto him, Lord, thou know- est all things ; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18 Yerily, verily, I say unto thee, When thou wast young, thou preceding verse is applicable here. Feed my sheep. A different word from that in ver. 15. This is more strictly, "Bea shepherd to my sheep." 17. Lovest thou me ? This is the strong word with which Peter had twice replied. See above, the note on ver. 15. The grada- tion in the injunction seems to be, 1. Feed my lambs, i. e., help the weak. 2. Guide and guard my sheep, i. e., counsel the strong. 3. Feed my sheep, i. e., help the strong, for they, too, need feed- ing with the divine food of the word, as well as the lambs. 18. Thou shall stretch forth thy 232 THE ACTS. girdedst thyself, and walkedst whither thou wouldest : but when thou shalt be old, thou shalt stretch forth thy hands, and ano- ther shall gird thee, and carry thee whither thou wouldest not. 19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. 20 Then Peter, turning about, seeth the disciple whom Jesus loved following ; which also lean- ed on his breast at supper, and said, Lord, which is he that be- trayeth thee ? 21 Peter seeing him saith to Jesus, Lord, and what shall this man do ? 22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee ? follow thou me. 23 Then went this saying abroad among the brethren, that that disciple should not die : yet Jesus said not unto him, He shall not die ; but, If I will that he tar- ry till I come, what is that to thee ? 24 This is the disciple which testifieth of these things, and wrote these things : and we know that his testimony is true. 25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. •♦»- THE ACTS OF THE APOSTLES. CHAPTER I. THE former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, hands on the cross. Tradition makes Peter to have been crucified with his head downward. 19. Follow me. Not physically, but spiritually. See ver. 22. 21. This man. Better "this one." The question is, "how will this one die?" 22. Till I come. This probably refers to the complete establish- ment of the Christian Church, and the utter destruction of the Jewish polity. 25. TJie world itself could not con- tain the books, &c. An Oriental hyper- bole. 2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen : I. — 1. The former treatise, i. e., the Gospel of Luke. Internal and external evidence agree that Luke is the author of this book. The present chapter is introductory, and a connecting link be- tween the gospel and the ensuing histo- ry. The acts of the apostles as the in- spired founders of the Church (Rev. xxi. 14) properly begin with the events of the day of Pentecost, recorded in the second chapter. Tficophilus. See Luke i. 3. Began. The doing and teaching of Jesus were the beginning of the new THE ACTS. 233 3 To whom also lie shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God : 4 And, being assembled toge- ther with them, commanded them that they should not depart from Jerusalem, but wait for the pro- mise of the Father, which, saith he, ye have heard of me. 5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. 6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel ? 7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you : and ye shall be wit- nesses unto me both in Jerusalem, and in all Judea, and in Samaria, dispensation. (Comp. John xiv. 12.) 2. Tlirouyh the Holy Ghost. The Holy Ghost's guidance of Christ (com- pare Matt. iv. 1) shows that he was very man, as his whole course and work show he was very God. 3. Tlie kingdom of God, i. e., God's Church. 4. Wait. This word appears to denote that no offi- cial action was to be taken by the apos- tles until the promise of the Father (i. e., the Spirit promised from the Father) should come. See Luke xxiv. 49. 5. These words of Christ are not given in the gospels, but were adopted by him from John the Baptist (Matt. iii. 11), with specification as to time (" not ma- ny days hence"). 6. The kingdom. and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up ; and a cloud re- ceived him out of their sight. 10 And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel ; 1 1 Which also said, Ye men of Galilee, why stand ye gazing up into heaven ? this same Jesus, which is taken up from you into heaven, shall so come in like man- ner as ye have seen him go into heaven. 12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. 13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and An- drew, Philip, and Thomas, Bar- tholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. They were still looking for a temporal kingdom. See Matt. xx. 21 and Luke xvii. 20. 7. Which the Father hath put in his own power, i. e., which the Father hath in his own power appointed. 8. Unto the uttermost part of the earth. This was probably accomplished literally, if tradition is to be believed, which asserts that to the extreme bor- ders of the known world the apostles went preaching. 10. In white appa- rel. This was the usual appearance of angelic visitants. See John xx. 12, Acts x. 30, &c. 12. The mount call- ed Olivet rises beautifully on the east side of Jerusalem, beyond the gorge of the Kedron. Bethany, near which our 234 THE ACTS. 14 These all continued with one accord in prayer and suppli- cation, with the women, and Mary the mother of Jesus, and with his brethren. 15 IT And in those days Peter stood up in the midst of the dis- ciples, and said, (the number of names together were about a hun- dred and twenty,) 16 Men and brethren, this Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Je- sus. 17 For he was numbered with us, and had obtained part of this ministry. 18 Now this man purchased a field with the reward of iniquity ; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. 19 And it was known unto all the dwellers at Jerusalem ; inso- much as that field is called, in their proper tongue, Aceldama, that is to say, The field of blood. Saviour ascended (Luke xxiv. 50), was on its eastern slope. A sabbath day's journey. A Rabbinical distance of about three-fifths of a mile, supposed to have been the distance from the tabernacle to the outermost line of tents in the wilder- ness-encampment. 16. Tins Scrip- ture. Psalm lxix. 25 and Psalm cix. 8, as quoted below in ver. 20, for vv. 1*7, 18, and 19 form a parenthesis. 18. Purchased. Judas probably purchased it, but did not pay for it, and the priests afterward confirmed the purchase. (See Matt, xxvii. 5-10.) Luke, the physician (Col. iv. 14), gives a more exact descrip- tion of Judas' death than Matthew. Ju- das hung himself, and then probably by the rope's breaking, or by the violence 20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein : and, His bishoprick let another take. 21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, 25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots ; and the lot fell upon Mat- thias ; and he was numbered with the eleven apostles. of his leap, a rupture was produced.- 19. Aceldama. A Syro-Chaldee (i. e., late Hebrew) phrase. 20. Ps. lxix. 25 and cix. 8. 25. His own place, i. e., the place of destruction. 26. Matthias. I cannot believe this was a valid election, because, 1. It was made before the day of Pentecost, until which time the apostles were to wait. 2. Im- pulsive Peter was the cause of the elec- tion (comp. John xiii. 8, 38). 8. Paul was the twelfth apostle, and, from Rev. xxi. 14, we see there are but twelve. 4. The prayer was made after the dis- ciples had resolved to have one of a cer- tain two appointed, without asking whether God would have any one ap- pointed at all. THE ACTS. 235 CHAPTER II. AND when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came toge- ther, and were confounded, be- cause that every man heard them speak in his own language. 7 And they were all amazed and marvelled, saying one to ano- II. — 1. The day of Pentecost. The word "Pentecost" is Greek, and means " Fiftieth." The feast is called in Exod. xxiii. 16, "the feast of harvest," and in Exod. xxxiv. 22, "the feast of weeks." It was held on the fiftieth day after the sheaf of barley was waved before the Lord in Passover-week, and that occur- red on the day after the sabbath of that week. Pentecost was thus a week of weeks after that day. The offering was of bread made of fine wheat flour, as first-fruits to God. This was not offer- ed, however, till long after the crop had been ingathered. It will be seen that Pentecost always came on our Sun- day. Fully come. As the Jewish day began in the evening, it may be said to have fully come the next morning. In one place. Probably " the upper room" of chap. i. 13. 3. Cloven tongues. A wrong translation. It should be, " tongues distributed among them." It is the same word translated " parted" ther, Behold, are not all these which speak Galileans ? 8 And how hear we every man in our own tongue, wherein we were born ? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one to another, What meaneth this ? 13 Others mocking said, These men are full of new wine. 14 % But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that in the 45th verse. It sat, i. e., one tonsrue. -4. Filled with the Holy Ghost. This phrase seems to be gener- ally used in the Acts in relation to the miraculous gifts of God's Spirit. Comp. chap. x. 44-46, and chap. viii. 15-19. 6. When this was noised abroad. Rather, " when this noise (voice) occur- red." There were probably audible signs of this miracle to the citizens and peo- ple in the neighbourhood. See ver. 2. 9-1 1 . These nations are mentioned in their geographical order from east to west, with the exception of the Cretes and Arabians, who, being out of the di- rect line, are mentioned last. 9. Asia. Not what we call Asia, but the Roman province of Asia in Asia Minor. 10. Jews and proselytes. A paren- thetical phrase belonging to " strangers of Rome." 13. Others. Evidently those who knew not the language in which the disciples talked, for those whom they addressed in their own for- 236 THE ACTS. dwell at Jerusalem, be this known unto you, and hearken to my words : 15 For these are not drunken, as ye suppose, seeing it is hut the third hour of the day. 16 But this is that which was spoken by the prophet Joel ; 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh : and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams : 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy : 19 And I will shew wonders in heaven above, and signs in the earth beneath ; blood, and fire, and vapour of smoke : 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come : 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 22 Ye men of Israel, hear these words : Jesus of Nazareth, a man approved of God among you by miracles and wonders and eign language could never have suppos- ed that drunkenness would have wrought a miracle. Those who made this sug- gestion could not have discerned any miracle. They were probably Jerusalem Jews. 15. Third hour of the day, i. e., 9 o'clock in the morning. 17- 21. Joel ii. 28-32. The terms of this prophecy are of course highly figurative, referring to great spiritual truths. The rapt style of the prophets and the figu- signs, which God did by him in the midst of you, as ye yourselves also know : 23 Him, being delivered by the determinate counsel and fore- knowledge of God, ye have taken, and by wicked hands have cruci- fied and slain : 24 Whom God hath raised up, having loosed the pains of death : because it was not possible that he should be holden of it. 25 For David speaketh con- cerning him, I foresaw the Lord always before my face ; for he is on my right hand, that I should not be moved : 26 Therefore did my heart re- joice, and my tongue was glad ; moreover also my flesh shall rest in hope : 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see cor- ruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the pa- triarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, rative manner of the East must be borne in mind in its interpretation. 22. Miracles . . . wonders . . . signs. The first seems to be the generic name, and the last two the specific kinds under the genus, viz., those wrought on earth, and those wrought in the sky. See ver. 19. 25. Ps. xvi. 8-11. 29. Freely, i. e., without hurting your feelings. 30. God had sworn. See Ps. lxxxix. 3, 4. 31. His soul was not left in hell. THE ACTS. 237 and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne ; 31 He, seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corrup- tion. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens : but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. 37 IF Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do ? 38 Then Peter said unto them, (Repent, and be baptized every Rather, "his life was not left in the grave," or place of the dead. The next clause is parallel, after the fashion of Hebrew poetry: so in the Psalm quo- ted, ver. 27. 34, 35. Ps. ex. 1. 36. Both Lord and Christ. Not only the Lord over those who crucified him, but also the Anointed One, the Messiah of the Jews, who was to come. " Christ " is the Greek of Messiah (Anointed). one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this unto- ward generation. 41 % Then they that gladly received his word were baptized : and the same day there were add- ed unto them about three thousand souls. 42 And they continued stead- fastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came, upon every soul : and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things com- mon; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 38. Gift of the Holy Ghost. See on ver. 4. 40. With many other words. A mere epitome, doubtless, of Peter's words is here given. 42. Breaking of bread. See ver. 46. 44. A local and voluntary and temporary commu- nism, suggested probably by the num- bers of foreign Jews converted, and now staying unexpectedly in Jerusalem. 46. Breaking bread. This seems to be 238 THE ACTS. 47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. CHAPTER III. \TOW Peter and John went up JLi together into the temple at the hour of prayer, being the ninth hoar. 2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple ; 3 Who, seeing Peter and John about to go into the temple, asked an alms. 4 And Peter, fastening his eyes upon him with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something of them. 6 Then Peter said, Silver and gold have I none ; but such as I have give I thee : In the name of Jesus Christ of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up : and immediately his feet and ankle bones received strength. the usual phrase for the Lord's supper. Comp. chap. xx. 7. — 47. Such as should be saved. Simply " the saved." Christians are called "the saved," and the world "the lost." See 1 Cor. i. 18. III. — 1. The ninth hour. About 3 p. m., the time of the evening sacrifice. 2. Lame from his 7tiother's womb. He was over forty years old (chapter iv. 22). Tfie gate . . . called Beautiful. A mag- nificent structure of Corinthian brass, built by Herod the Great, on the eastern side of the temple-area, on Solomon's 8 And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking and praising God : 10 And they knew that it was he which sat for alms at the Beau- tiful gate of the temple : and they were filled with wonder and amazement at that which had happened unto him. 11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. 12 *[[ And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this ? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk ? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus ; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you ; porch, the great place of concourse for Jerusalemites. It overlooked the valley of the Kedron, and commanded a fine view of the Mount of Olives. Josephus describes it. 7. His feet and ankle bones. Notice the particularity of Luke, the physician. 11. The porch that is called Solomon's. Not built by Solo- mon, but called by his name, perhaps as erected on the site of one built by him. It was, probably, a long portico, well adapted to concourse or promenade even in stormy weather. See note on ver. 2. THE ACTS. 239 15 And killed the Prince of life, whom God hath raised from, the dead ; whereof we are wit- nesses. 16 And his name, through faith in his name, hath made this man strong, whom ye see and know : yea, the faith which is by him hath given him this perfect sound- ness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 ^[ Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord ; 20 And he shall send Jesus Christ, which before was preached unto you : 21 Whom the heaven must re- ceive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world be- gan. 22 For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me ; him shall ye hear in all things 16. Faith. Of the cripple. Com- pare Acts xiv. 9. 19. WJien the times of refreshing shall come. Rather, " in order that the times of refreshing may come." 22. Deut. xviii. 15, 19. -24. All the prophets from Samuel and those that follow after, &c. Better, " all the prophets from Samuel, even so many of those who followed him as have spoken." whatsoever he shall say unto you. 23 And it shall come to pass, that every soul, which will not hear that Prophet, shall be de- stroyed from among the people. 2-1 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. 25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniqui- ties. CHAPTER IV. AND as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day : for it was now eventide. 4 Howbeit many of them which IV. — 1. The captain of the temple was, probably, the commander of the Leviti- cal police, who guarded the temple. Sadducees. See Matt. iii. 7. 2. The Pharisaical portion of the priests were vexed that any should dare to teach the people but themselves, and the Sad- ducees were vexed at the inculcation of the doctrine of the resurrection. 4. TJie men. This refers to the male mem- 240 THE ACTS. heard the word believed; and the number of the men was about five thousand. 5 % And it came to pass on the morrow, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusa- lem. 7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this ? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the im- potent man, by what means he is made whole ; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other : for there is none other name under heaven given among men, whereby we must be saved. bers then in the Church. With the women the number was, perhaps, ten thousand. 6. Annas . . . Caiaphas. See Matt. xxvi. 3. Of John and Alex- ander we know nothing. The names were very common. These seem to have been of the high priest's family. 9. 13 ^f Now when they saw the boldness of Peter and John, and perceived that they were unlearn- ed and ignorant men, they mar- velled ; and they took knowledge of them, that they had been with Jesus. 14 And beholding the man which was healed standing with them, they could say nothing against it. 15 But when they had com- manded them to go aside out of the council, they conferred among themselves, 16 Saying, What shall we do to these men ? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem ; and we can- not deny it. 17 But that it spread no fur- ther among the people, let us strait- ly threaten them, that they speak henceforth to no man in this name. 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John an- swered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard. 21 So when they had further threatened them, they let them go, finding nothing how they might By what means. Rather " by whom.'' 11. Psalm cxviii. 22. 13. Ig- norant men. Rather " private men," i. e., men not in any civil or ecclesiastical office. 21. Finding nothing how they might punish them. Better, "finding no way to punish them." 25, 26. THE ACTS. 241 punish them, because of the peo- ple : for all men glorified God for that which was done. 22 For the man was above forty years old, on whom this miracle of healing was shewed. 23 IT And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is ; 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things ? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings : and grant un- to thy servants, that with all bold- ness they may speak thy word, 30 By stretching forth thine Psalm ii. 1, 2. 27. Notice the adap- tation of the Psalm : Heathen = Gentiles. People = People of Israel. Kings = Herod. Rulers = Pontius Pilate. The Lord = Thy holy child Jesus. His Christ = Whom thou hast anointed. 11 hand to heal ; and that signs and wonders may be done by the name of thy holy child Jesus. 31 ^T And when they had pray- ed, the place was shaken where they were assembled together ; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. 32 And the multitude of them that believed were of one heart and of one soul : neither said any of them that aught of the things which he possessed was his own ; but they had all things com- mon. 33 And with great power gave the apostles witness of the resur- rection of the Lord Jesus : and great grace was upon them all. 34 Neither was there any among them that lacked : for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles' feet : and distribution was made unto every man accord- ing as he had need. 36 And Joses, who by the apos- tles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37 Having land, sold it, and brought the money, and laid it at the apostles' feet. Child, child. Better As above "son."- -30. Holy -31. Filled with the Holy Ghost. Probably they had a fresh gift of tongues or some other mira- culous bestowment. See on chapter ii. 4. 32. All things common. See on chapter ii. 44. 242 THE ACTS. CHAPTER V. BUT a certain man named Ana- nias, with Sapphira his wife, sold a possession, 2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land ? 4 While it remained, was it not thine own ? and after it was sold, was it not in thine own power ? why hast thou conceived this thing in thine heart ? thou hast not lied unto men, but unto God. 5 And Ananias hearing these words fell down, and gave up the ghost : and great fear came on all them that heard these things. 6 And the young men arose, wound him up, and carried him out, and buried him. V.-l . This chapter should be joined to the preceding, as Barnabas and Ananias are contrasted, examples respectively of self-sacrifice and selfishness. 2. Laid it at the apostles' feet as if it were the whole price. They wished to have the reputation of giving all, while they would keep in reserve for themselves a part, and at the same time enjoy the common stock. Their sin was not only a lie, but the worst kind of lie, spiritual hypocrisy ; not only a lie unto man, but a lie unto God (ver. 4). And their punishment seems to have been sent of God (not as an exhibition of his dispensa- tion to all hypocrites, but) as a protection to the young Church, which, by its com- mon stock of money, would attract many worldly-minded to become hypocritical members. The effect produced is re- corded in ver. 13. 3. The Holy Ghost, like " God " in the 4th verse, is used personally. 4. Unto God. The lie 7 And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8 And Peter answered unto her, Tell me whether ye sold the land for so much ? And she said, Yea, for so much. 9 Then Peter said unto her, How is it that ye have agreed to- gether to tempt the Spirit of the Lord ? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10 Then fell she down straight- way at his feet, and yielded up the ghost : and the young men came in, and found her dead, and, car- rying her forth, buried her by her husband. 11 And great fear came upon all the church, and upon as many as heard these things. 12 If And by the hands of the unto God was a practical attempt to de- ceive God by proclaiming themselves true Christians, as if a human device would blind God. Compare our Saviour's words to Pilate regarding Judas (John xix. 11). 5. Gave up the ghost, i.e., breathed his last ; the " ghost " is simply the "breath," when not modified by qualifying words. 6. The young men. Not any officers, but able-bodied youth who were present. 10. Yielded up the ghost. The same expression as in ver. 5, which see. The young men came in. They had been away three hours (ver. *7). Probably they had consumed this time in testifying before magistrates regarding Ananias' death, and in procu- ring the requisite permission to bury him. They had not consulted his wife, either because they could not find her, or because they had received express command in this peculiar case to avoid her. It will be borne in mind that this THE ACTS. 243 apostles were many signs and wonders wrought among the peo- ple ; (and they were all with one accord in Solomon's porch. 13 And of the rest durst no man join himself to them : but the people magnified them. 14 And believers were the more added to the Lord, multi- tudes both of men and women ;) 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing' by might over- shadow some of them. 16 There came also a multi- tude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits : and they were healed every one. 17 *f[ Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18 And laid their hands on the apostles, and put them in the com- mon prison. conduct toward a woman would be look- ed upon in the East in a very different light from that with which we would consider it, woman being regarded of so little consequence, socially, among the Orientals. 12. Solomon's porch. See chapter hi. 11. 14. This verse is parenthetical, the 13th and 15th being closely connected, thus, "the people magnified them, insomuch that, &c." 15. Tfie shadow of Peter could be as efficacious as his hand to an appropria- ting faith. This conduct of the people was not necessarily superstition. 17. Sadducees. See Matt. iii. 7. 18. Common, i. e., public. This was, prob- ably, a prison connected with the temple. The Jews were allowed a large measure 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors : but when we had opened, we found no man within. 24 Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. of independence in their minor govern- mental matters by the Romans. 19. The angel. Rather "an angel." 20. This life, i. e., this doctrine of life. 21. 7 he council, i. e., the Sanhedrim. This was an extraordinary Sanhedrim, for all the elders (senate) were called in as assessors. This indicates the excessive perturbation among the rulers of the Jews at the wonderful progress of the gospel of Jesus. The Sanhedrim was the highest court of the Jews, established, probably, in the times of the Maccabees, two centuries before this time, and pre- sided over by the high priest. It was composed of seventy or seventy-two members. 24. "They doubted re- garding their words, at a loss to know 244 THE ACTS. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are stand- ing in the temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence : for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council : and the high priest ask- ed them, 28 Saying, Did not we straitly command you that ye should not teach in this name ? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29 1" Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repent- ance to Israel, and forgiveness of sins. 32 And we are his witnesses what the thing meant." 26. Lest they should have been stoned, i. e., the officers. 28. Tliis man = Jesus. 32. The Holy Ghost was a witness by His miraculous gifts. 34. Gama- liel. He was grandson of the great Hillel, and was the most celebrated teacher of the law in his day. His say- ings are preserved in the Talmud. Paul was his disciple (Acts xxii. 3). Com- manded, or " urged." 36. Theudas. We cannot tell which of the many insur- gents of Judea this was. The age was prolific in such. 37. Judas of Galilee of these things ; and so is also the Holy Ghost, whom God hath giv- en to them that obey him. 33 1" When they heard that, they were cut to the heart, and took counsel to slay them. 34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the peo- ple, and commanded to put the apostles forth a little space ; 35 And said unto them, Ye men of Israel, take heed to your- selves what ye intend to do as touching these men. 36 For before these days rose up Theudas, boasting himself to be somebody ; to whom a number of men, about four hundred, join- ed themselves : who was slain ; and all, as many as obeyed him, were scattered, and brought to nought. 37 After this man rose up Ju- das of Galilee in the days of the taxing, and drew away much peo- ple after him : he also perished ; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone : for if this counsel or was a prominent leader against the Roman government thirty years before, when Archelaus was deposed and Judea became a Roman province. He was a practical opponent of the census and tribute. In the days of the taxing. Compare Luke ii. 1, 2, 3. The "tax- ing" is rather a " registry" as a basis of tribute. It began about the year B. C. 1, and seems to have been perfected about A. D. 3. 38. It will come to nought, i. e., the Romans will take care of it as they did of the matters of Theudas and Judas. THE ACTS. 245 this work be of men, it will come to nought : 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41 ^[ And they departed from the presence of the council, re- joicing that they were counted worthy to suffer shame for his name. 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. CHAPTER VI. AND in those day3, when the number of the disciples was multiplied, there arose a murmur- ing of the Grecians against the Hebrews, because their widows were neglected in the daily minis- tration. 2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. VI. — 1. Grecians. Literally "Hel- lenists," i. e., Jews resident in foreign lands, so called because the Hellenic or Grecian language and habits of thought prevailed in such countries, since Alex- ander's conquests, three centuries before, had Hellenized the East. These foreign Jews, while visiting Jerusalem at Pente- cost, were converted, and remained in Jerusalem, doubtless at a pecuniary sacrifice, and their poor were overlooked 3 "Wherefore, brethren, look ye out among you seven men of hon- est report, full of the Holy Ghost and wisdom, whom we may ap- point over this business. 4 But we will give ourselves continually to prayer, and to the ministry of the word. 5 % And the saying pleased the whole multitude : and they chose Stephen, a man full of faith and of the Holy Ghost, and Phil- ip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch ; G Whom they set before the apostles : and when they had prayed, they laid their hands on them. 7 And the word of God in- creased ; and the number of the disciples multiplied in Jerusalem greatly ; and a great company of the priests were obedient to the faith. 8 And Stephen, full of faith and power, did great wonders and miracles among the people. 9 % Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. 10 And they were not able to to some extent as perhaps being less known. Widows. By this term is meant " the poor " generally, of which class widows, in an Eastern country, would be likely to form the largest part. 3. Full of the Holy Ghost. See chapter ii. 4. So in ver. 5. 9. Lib- ertines. Probably belonging to Liber- tum, a place near Carthage in Africa. The Jews of other parts of the world had synagogues at Jerusalem built at 246 THE ACTS. resist the wisdom and the spirit by which he spake. 11 Then they suborned men which said, We have heard him speak blasphemous words against Moses, and against God. 12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, 13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. 15 And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel. their expense. 11. Suborned, i. e., procured to swear falsely. Our English word is from the Latin omare (to in- struct) and sub (secretly). 12. The council. See chapter v. 21. 13. Against this holy place. Notice the thrice repeated charge : Ver. It. Blasphemy against Moses— and God. Ver. 13. Blasphemy against the law— and this holy place. Ver. 14. Jesus shall abrogate the Mosaic cus- toms—and destroy this place. -1 5. TJieface of an angel. A super- natural brightness testifying to bis divine mission. VII. — 1. Then said the high priest to Stephen. It was a demand for his de- fence, which he proceeds to give. 2. Men, brethren, and fathers. The first term embraces the other two, as thus, " men,who are my brethren and fathers." The course of Stephen's argument is this : "Ye accuse me of hostility to Moses and this temple. But look at your CHAPTER VII. THEN said the high priest, Are these things so ? 2 And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Meso- potamia, before he dwelt in Char- ran, 3 And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4 Then came he out of the land of the Chaldeans, and dwelt in Charran : and from thence, when his father was dead, he re- moved him into this land, where- in ye now dwell. 5 And he gave him none in- heritance in it, no, not so much as to set his foot on : yet he prom- ised that he would give it to him for a possession, and to his seed history. Your fathers were ever resist- ing Moses, and resisting God, and ye by slaying the Messiah are imitating them. Ye are the resisters of Moses. And as for the temple, while a temple is good so far as it goes, yet God is to be wor- shipped by a higher than a temple-ser- vice." The argument is unfinished by the interference of the mob. Mesopo- tamia (meaning "between the rivers") was the extensive tract lying between the Tigris and Euphrates. Charran is supposed to be the " Charrse" of the ancient writers, a city in the north- western part of Mesopotamia near the Euphrates, and four hundred miles north- east of Jerusalem. 3. See Gen. xii. 1, &c, for these references to Abraham's life. 6. See Gen. xv. 13. This/owr hundred years includes the abode of the patriarchs in Palestine as well as the abode of their posterity in Egypt. There were four hundred years of sojourning in a strange land, only a quarter of THE ACTS. 247 after him, when as yet he had no child. 6 And God spake on this wise, That his seed should sojourn in a strange land ; and that they should bring them into bondage, and entreat them evil four hundred years. 7 And the nation to whom they shall be in bondage will I judge, said God : and after that shall they come forth, and serve me in this place. 8 And he gave him the cove- nant of circumcision : and so Abraham begat Isaac, and circum- cised him the eighth day; and Isaac begat Jacob; and Jacob be- gat the twelve patriarchs. 9 And the patriarchs, moved with envy, sold Joseph into Egypt ; but God was with him, 10 And delivered him out of all his afflictions, and gave him favour and wisdom in the siorht of Pharaoh king of Egypt ; and he made him governor over Egypt and all his house. 11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction : and our fathers found no sustenance. 12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. * which could be regarded fully as a time of bondage and evil treatment, although in one sense their wandering and un- settled life, amid uncongenial and often hostile races, was an affliction, before the actual bondage of Egypt. 14. Three- score and fifteen souls. In Gen. xlvi. 27, the number is five less, and in that account Joseph and his sons are inclu- ded. We may add Jacob himself, and, perhaps, four young children (born on the route or soon after the arrival in 13 And at the second time Jo- seph was made known to his breth- ren; and Joseph's kindred was made known unto Pharaoh. 14 Then sent Joseph, and call- ed his father Jacob to him, and all his kindred, threescore and fifteen souls. 15 So Jacob went down into Egypt, and died, he, and our fa- thers, 16 And were- carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor, the father of Sychem. 17 But when the time of the promise drew nigh, which God had sworn to Abraham, the peo- ple grew and multiplied in Egypt, 18 Till another king arose, which knew not Joseph. 19 The same dealt subtilely with our kindred, and evil en- treated our fathers, so that they cast out their young children, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months : 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. Egypt) to make the seventy-five. 16. Abraham. Jacob bought this property from Emmor (see Gen. xxxiii. 19). In- stead of thinking the insertion of the name Abraham is a mistake of tran- scribers, I prefer believing that Abra- ham had bought the ground originally on his first entry into Palestine, and that by some providence he was not per- mitted to enter on possession, and that Jacob perfected the title by a re-pur- chase. —19. That they might not live 248 THE ACTS. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one of them suf- fer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian : 25 For he supposed his breth- ren would have understood how that God by his hand would de- liver them ; but they understood not. 26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are breth- ren ; why do ye wrong one to an- other ? 27 But he that did his neigh- bour wrong thrust him away, say- ing, Who made thee a ruler and a judge over us ? 28 Wilt thou kill me, as thou didst the Egyptian yesterday ? 29 Then fled Moses at this say- ing, and was a stranger in the land of Madian, where he begat two sons. 30 And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. 31 When Moses saw it, he won- dered at the sight : and as he and experience such cruel bondage as their parents suffered. 29. Land of Madian. The peninsula of Sinai, two hundred miles from Egypt, between the two arms of the Red Sea. 36. After drew near to behold it, the voices of the Lord came unto him, 32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33 Then said the Lord to him, Put off thy shoes from thy feet : for the place where thou standest is holy ground. 34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35 This Moses whom they re- fused, saying, Who made thee a ruler and a judge ? the same did God send to be a ruler and a de- liverer by the hand of the angel which appeared to him in the bush. 36 He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilder- ness forty years. 37 H This is that Moses, which said unto the children of Israel, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me ; him shall ye hear. 38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers : who received the lively oracles to give unto us : that he had shewed. Rather " showing." 37. Deut. xviii. 15. 42. Amos v. 25-27. 43. Tabernacle of Moloch. This "tabernacle" was, probably, a miniature temple or portable shrine, like THE ACTS. 249 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, 40 Saying unto Aaron, Make us gods to go before us : for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. 41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 42 Then God turned, and gave them up to worship the host of heaven; as it is written in the "book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices ly the space of forty years in the wilder- ness ? 43 Yea, ye took up the taber- nacle of Moloch, and the star of your god Remphan, figures which ye made to worship them : and I will carry you away beyond Baby- lon. 44 Our fathers had the taber- nacle of witness in the wilderness, as he had appointed, speaking un- to Moses, that he should make it according to the fashion that he had seen. those of the Ephesian temple which De- metrius made (Acts xix. 24). Moloch means " king," and was the name of a gross -Syrian idol. The star of your god Remphan. A metallic star, perhaps, emblematic of the god, and borne in re- ligious procession. Remphan is suppo- sed to be another name for Chiun (men- tioned in Amos). Beyond Babylon. The passage in Amos has " beyond Damascus." Stephen probably alters it purposely, and consistently with truth, to remind them of the Babylonish cap- tivity. 45. That came after. Rather 11* 45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David ; 46 Who found favour before God, and desired to find a taber- nacle for the God of Jacob. 47 But Solomon built him a house. 48 Howbeit the Most High dwelleth not in temples made with hands ; as saith the prophet, 49 Heaven is my throne, and earth is my footstool : what house will ye build me ? saith the Lord : or what is the place of my rest ? 50 Hath not my hand made all these things ? 51 % Ye stiffnecked and uncir- cumcised in heart and ears, ye do always resist the Holy Ghost : as your fathers did, so do ye. 52 Which of the prophets have not your fathers persecuted ? and they have slain them which shew- ed before of the coming of the Just One ; of whom ye have been now the betrayers and murderers : 53 Who have received the law by the disposition of angels, and have not kept it. " having received." Jesus, i. e., Joshua. Jesus is the Greek form of Joshua. 49, 50. Isaiah lxvi. 1, 2. 51. Un- circumcised in heart and ears. This strong figure is like that used by Sopho- cles in the (Edipus Tyrannus, ver. 371, " blind in ears and mind and eyes." 53. By the disposition of angels. Com- pare Gal. hi. 15 and Heb. ii. 2. Either angels formed part of the scene at Sinai, or Moses received the law through their agency, excepting, of course, that part of the law which God seems to have communicated directly to Moses or to 250 THE ACTS. 54 T When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55 Bat he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. 59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. CHAPTER VIII. AND Saul was consenting unto his death. And at that time there was a great, persecution against the church which was at the people. 58. Cant him out of the city. This tumultuous mob so far re- spected the law of the Jews as to convey their victim beyond the walls. The lay- ing down their clothes (i. e., their outer garments) at Saul's feet, seems to have been in conformity with a custom, which disencumbered them of hindrances to ex- ertion, and at the same time showed their unity in the act. The person selected to receive the clothes must have Jerusalem ; and they were all scattered abroad throughout the regions of Judea and Samaria, ex- cept the apostles. 2 And devout men carried Stephen to his burial, and made great lamentation over him. 3 As for Saul, he made havoc of the church, entering into every house, and haling men and women committed them to prison. 4 Therefore they that were scattered abroad went every where preaching the word. 5 Then Philip went down to the city of Samaria, and preached Christ unto them. 6 And the people with one ac- cord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with loud voice, came out of many that were possessed with them : and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city. 9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one : been an acknowledged ringleader.- 59. Calling upon God. Literally " in- voking." The word " God " is inserted by the translators. 60. He fell asleep. A common Oriental euphemism for " he died." VIII.— 2. Devout men carried Stephen, i. e., devout men had carried Stephen before the Church was scattered. These were not devout Jews unconverted, but having a sympathy for Stephen's case, THE ACTS. 251 10 To whom they all gave heed, from the least to the great- est, saying, This man is the great power of God. 11 And to him they had re- gard, because that of long time he had bewitched them with sorce- ries. 12 But when they believed Philip preaching the things con- cerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and wo- men. 13 Then Simon himself believ- ed also : and when he was bap- tized, he continued with Phil- ip, and wondered, beholding the miracles and signs which were done. 14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John : 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost : 16 (For as yet he was fallen for such would scarcely have made a great lamentation. They were doubt- less some of the Christian brotherhood who thus acted. Hence our explanation above. 3. Haling. The Old English for " hauling." (See Luk'e xii. 58.) 5. Tlie city of Samaria, built by Omri, King of Israel (1 Kings xvi. 24), was situated just north of Mount Ebal, on a very beautiful hill. It was about 40 miles north of Jerusalem. 9. Bewitch- ed. The same word translated (in its neuter sense) in ver. 13, " wondered." It should be here rendered "astonished." -10. From the least to the greatest. Rather, "from small to great." 13. Believed also. The context shows that this was only a belief in Philip's power, and not a belief of the truth. It took upon none of them : only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them t and they received the Holy Ghost. 18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19 Saying, Give me also ihis power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, be- cause thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter : for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if per- haps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. outwardly the same form as such saving belief, namely, confession and baptism. 15. That they might receive the Holy Ghost in His miraculous manifestations. See chap. ii. 4. 16, 17, 18, 19. For the use of the words " Holy Ghost " in these verses, see preceding note. 19. Simon, with the rest, had received the Holy Ghost (i. e., His miraculous gifts of tongues, &c). Now he asks the pow- er to confer this gift upon others. His base worldliness is so apparent that we see that Peter's words in ver. 21 refer to his unconverted condition. Miracu- lous gifts were (we see, therefore,) con- ferred upon the unconverted. Juda3 Iscariot, who cast out devils, is another instance. 22. If perhaps. Rather " if then." 23. The gall of bitter- 252 THE ACTS. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans. 26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south, unto the way that goeth down from Jeru- salem unto Gaza, which is desert. 27 And he arose and went : and, behold, a man of Ethiopia, a eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jeru- salem for to worship, 28 Was returning, and sitting in his chariot read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. ness is the natural accompaniment of the bond of iniquity. Misery and sin are twins. 24. Then answered Simon. This was only the cry of fear, and shows no marks of repentance. Tradition says that Simon's course became worse and worse, until he met with a violent death in the midst of his blasphemous impos- tures. 26. The angel. Rather " an angel." Gaza. One of the old Philis- tine towns, and situated at the south- east corner of the Mediterranean, about 50 miles southwest of Jerusalem. Winch- is desert, i. e., the road. Of the several roads leading to Gaza, that one is in- tended which passed through a thinly- peopled district. 27. Ethiopia. Prob- ably the modern Abyssinia or Senaar, whither Judaism had early found its way over the straits of Bab-el-Mandeb, and whither Christianity had also an 30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Under- standest thou what thou readest ? 31 And he said, How can I, except some man should guide me ? And he desired Philip that he would come up and sit with him. 32 The place of the Scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth : 33 In his humiliation his judg- ment was taken away: and who shall declare his generation ? for his life is taken from the earth. 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this ? of himself, or of some other man ? 35 Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. early foothold. A eunuch. Not a mu- tilated person, for whom the name is often used, but simply " an officer." The Greek word means " bed-protector," and thence was given to the mutilated ser- vants of an Eastern despot, but as these servants became the great officers of state, the word became used for any such officer. Candace was a common name for the queens of that country, as was Pharaoh for the kings of Egypt. 32. Isaiah liii. 7, 8. 33. In his hu- miliation his judgment was taken away. The passage in Isaiah is, " He was taken from prison (or distress) and from judg- ment," which amounts to the same thing. He passed through distress and through judgment to death. " In his humiliation (i. e., his distress) his (right) judgment was taken away (or withheld, and a wick- ed judgment given him)." The latter THE ACTS. 253 36 And as they went on their "Way, they came unto a certain water : and the eunuch said, See, here is water; what doth hinder me to be baptized ? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still : and they went down both into the water, both Philip and the eunuch ; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more : and he went on his way rejoicing. 40 But Philip was found at Azotus : and passing through he preached in all the cities, till he came to Cesarea. A CHAPTER IX. ND Saul, yet breathing out threatenings and slaughter clause of the verse predicts that the Mes- siah was not to leave a race behind him. 36. A certain water. Dr. Robin- son shows that on the supposed road to Gaza which the eunuch took there is standing water after the rains, forming pools. 39. "Caught away." This word and the words " was found " in the next verse clearly show a miraculous ac- tion in Philip's movement. 40. Azo- tus. Another of the five Philistine cities. It was situated about 25 miles north of Gaza, near the coast. Till he came to Cesarea. Cesarea was between 50 and GO miles north of Ashdod, on the coast. Philip had probably passed northward along the shore through Joppa. We find him settled there more than twenty years afterward. See chap. xxi. 8. IX. — 1. Breathing out. Rather against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed, he came near Damascus : and sud- denly there shined round about him a light from heaven : 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me ? 5 And he said, Who art thou, Lord ? And the Lord said, I am Jesus whom thou persecutest : it is hard for thee to kick against the pricks. 6 And he trembling and aston- ished said, Lord, what wilt thou have me to do ? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journey- " breathing in," i. e., inhaling the atmo- sphere of threatening and slaughter as his very breath-life. 2. This verse shows that Damascus, although in another coun- try, was under the influence of the Jew- ish rulers. Probably Aretas, the Ara- bian king, had already established his power in Damascus (as he certainly had at a later date), and, in his good will to the Jews, allowed this influence. Da- mascus, one of the most ancient cities of the world, is situated east of the ranges of Lebanon and Anti-Lebanon, about 130 miles northeast of Jerusalem. Of this way of believing. 4. He fell to the earth. He and his company were probably travelling on foot. 5. The pricks were the stationary goads behind oxen which would pierce them if they kicked. 7. Hearing a voice. Rather 254 THE ACTS. ed with him stood speechless, heariDg a voice, but seeing no man. 8 And Saul arose from the earth ; and when his eyes were opened, he saw no man : but they led him by the hand, and brought him into Damascus. 9 And he was three days with- out sight, and neither did eat nor drink. 10 T And there was a certain disciple at Damascus, named Ana- nias ; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11 And the Lord said unto him, Arise, and go into the street which is called Straight, and in- quire in the house of Judas for one called Saul, of Tarsus : for, behold, he prayeth, 12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight, 13 Then ' Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem : 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way : for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel : " hearing the voice." Compare chap, xxii. 9, where it is said that the men saw the light, but heard not the voice. They heard the sound, but did not understand it as a voice. There is a difference in the Greek cases of the noun in the two places, which supports this view. 17. And be filled with the Holy Ghost. See 16 For I will shew him how great things he must suffer for my name's sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Je- sus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales : and he received sight forthwith, and arose, and was baptized. 19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preach- ed Christ in the synagogues, that he is the Son of God. 21 But all that heard him were amazed, and said ; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests ? 22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damas- cus, proving that this is very Christ. 23 ^T And after that many days were fulfilled, the Jews took counsel to kill him : chap. viii. 15. 18. As it had been scales. Note the accuracy of Luke, the physician. 23. After that many days were fulfilled. Three years had elapsed, and Paul had been dwelling secluded in Arabia in the mean time, and had re- turned to Damascus. See Gal. i. 15-18. Aretas was now master of Damascus THE ACTS 255 24 But their laying wait was known of Saul. And they watch- ed the gates day and night to kill him. 25 Then the disciples took him by night, and let him down by the wall in a basket. 26 And when Saul was come to Jerusalem, he assayed to join himself to the disciples : but they were all afraid of him, and be- lieved not that he was a disciple. 27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28 And he was with them coming in and going out at Jeru- salem. 29 And he spake boldly in the name of the Lord Jesus, and dis- puted against the Grecians : but they went about to slay him. 30 Which when the brethren knew, they brought him down to Cesarea, and sent him forth to Tarsus. (2 Cor. xi. 32, 33). 25. Let him down by the wall. Probably from the window of some house upon the wall. See the case of the spies, Josh. ii. 15. 27. Barnabas' intimacy with Paul may have originated in their being members of the same synagogue in Jerusalem, Bar- nabas being from Cyprus and Paul from Cilicia, the Jews from which two coun- tries would probably have a common synagogue, as having been once under a common provincial government. - 29. The Grecians. Literally, " the Hel- lenists," i. e., the foreign Jews who hap- pened to be in Jerusalem. 30. Tar- sus was the chief city of Cilicia, and a centre of learning of great note. 31. Here begins a new subject, this and the 31 Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified ; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. 32 If And it came to pass, as Peter passed throughout all quar- ters, he came down also to the saints which dwelt at Lydda. 33 And there he found a cer- tain man named Eneas, which had kept his bed eight years, and was sick of the palsy. 34 And Peter said unto him, Eneas, Jesus Christ maketh thee whole : arise, and make thy bed. And he arose immediately. 35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord. 36 H Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas : this woman was full of good works and almsdeeds which she did. $7 And it came to pass in those days, that she was sick, and died : whom when they had washed, 3 2d verse being (in the Greek) intimately connected. Paul retires to Tarsus, and we hear nothing of him for ten years, if we suppose his retirement to have taken place A. D. 34. (See note on chap, xi. 20.) In this ten years' interval, and probably near the close of it, the events here recorded of Peter occurred. And were edified. Rather " being edified." 32. Throughout all quarters. Better, " throughout all the Churches." Lydda was about 30 miles northwest of Jeru- salem, and some 10 miles southeast of Joppa. It was situated on the low lands near the coast. 35. Saron is un- known. It was perhaps a little village close to Lydda. 36. Dorcas. Rather "gazelle," as that is its meaning, and 256 THE ACTS, they laid her in an upper cham- ber. 38 And forasmuch as Lydda was nigh to Joppa, and the disci- ples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber : and all the widows stood by him weeping, and shew- ing the coats and garments which Dorcas made, while she was with them. 40 But Peter put them all forth, and kneeled down, and prayed ; and turning him to the body said, Tabitha, arise. And she opened her eyes : and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her up ; and when he had called the saints and widows, he presented her alive. 42 And it was known through- the writer is here interpreting "Ta- bitha," which is the Syro-Chaldee of the same. 38. Two men were generally sent on a message, to give dignity to the errand, and to preclude any idea of de- ceit. 39. Widows. See chap. vi. 1. — 43. Joppa was the principal Jewish seaport. See Jonah i. 3. It was about 40 miles northwest of Jerusalem, and 36 miles south of Cesarea. X. — 1. Cesarea, the new capital of Judea, built by Herod the Great some fifty years before, and named in honour of the Roman emperor, whose friend and tributary Herod was. It was situated on the coast of the Mediterranean, about 36 miles north of Joppa, and 60 miles northwest of Jerusalem. Centurion. This was the title originally given to the commander of a hundred soldiers in the Roman army. Afterward the number out all Joppa ; and many believed in the Lord. 43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner. CHAPTER X. THERE was a certain man in Cesarea called Cornelius, a centurion of the band called the Italian land, 2 A devout man, and one that feared God with all his house, which gave much alms to the peo- ple, and prayed to God always. 3 He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord ? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, was not exact. See Matt. viii. 5. Ital- ian band. Probably a pnetorian cohort, or palace-guard, stationed at the provin- cial capital, and composed of Italian sol- diers, the rest of the Roman soldiers in the province being, probably of Oriental birth. 2. The expressions of this verse show that Cornelius had learned in Judea to worship the true God, yet the expressions of ver. 28 seem to prove that he was not a proselyte. One that feared God. This explains the previous phrase, " a devout man." He was de- vout in the right direction. His alms and prayers showed his love to man and his love to God. They proceeded not from self-righteousness, but from a de- vout spirit. 3. Evidently, i. e., clear- ly, openly, without any illusion. Ninth hour. About three o'clock in the after- noon. An angel of God in bright gar- THE ACTS. 257 and call for one Simon, whose sur- name is Peter : 6 He lodgeth with one Simon a tanner, whose house is by the sea side : he shall tell thee what thou oughtest to do. 7 And when the angel which spake unto Cornelius was depart- ed, he called two of his household servants, and a devout soldier of them that waited on him continu- ally; 8 And when he had declared all these things unto them, he sent them to Joppa. 9 % On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour : 10 And he became very hun- gry, and would have eaten : but while they made ready, he^fell in- to a trance, ments (ver. 30). 6. By the sea side. The trade of a tanner was of low repute among the Jews. Tanneries were not permitted within the walls. 7. No- tice the Oriental custom of always send- ing more than one messenger. This cus- tom obtained for two reasons, probably, as a mark of respect, and to prevent suspicion of imposture. See chap. ix. 38. The devout soldier was a valet. It is the custom in modern armies for offi- cers to have soldiers selected as body- servants. 9. On the morrow. The distance from Cesarea to Joppa was 36 miles, and 22 miles is the ordinary day's journey in the East. These messengers probably travelled on foot in Oriental style. As they left Cesai^ea after 3 p. m., they must have stopped for the night some 15 miles south of Cesarea (say at 9 p. m.). Then by starting at 4 o'clock the next morning they could reach Jop- pa by noon, at which time Peter had his vision. 10. Would have eaten. Ra- ther "desired to eat." He fell into a 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth : 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Kise, Peter ; kill, and eat. 14 But Peter said, Not so, Lord ; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou eommon. 16 This was done thrice : and the vessel was received up again into heaven. 17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, trance. Literally, " an ecstacy fell upon him." An ecstacy is strictly an out- standing, i. e., a standing out from the flesh and sense. 11. Vessel. Not to be regarded as of any firm substance, such as wood or metal. 12. And wild beasts. This appears to be inserted to prevent the idea that they were only domestic quadrupeds, and thus to insist on the general sense of " four-footed beasts."- -13. Kill. More than kill- ing is meant. The word means "sacri- fice." It was a religious killing that was ordered, to show that the Gentiles were to be religiously united with the Jews. 1 4. Common or unclean, i. e., unclean (ceremonially) by nature or by acquired pollution. See Deut. chap. xiv. for the list of unclean animals in the Jewish law, typifying the Jewish seclu- sion, which (with the law) was now to cease. 15. Call not thou common. Literally, " do not common," if we can make the word a verb. That is, do not regard the distinctions made by God, 258 THE ACTS. the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate, 18 And called, and asked whether Simon, which was sur- named Peter, were lodging there. 19 1 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20 Arise therefore, and get thee down, and go with them, doubting nothing : for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius ; and said, Behold, I am he whom ye seek : what is the cause wherefore ye are come ? 22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good re- port among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in, and when God unmakes them. 19. The Spirit said unto him. Probably by an inward, unmistakable, and yet undefina- ble impulse and intelligent representa- tion. It is not necessary to suppose an audible voice. Comp. chap. viii. 29 and xiii. 2. 22. A just man. This seems to answer to the " devout man" of ver. 2. 23. On the morrow. Compare note on ver. 9. Certain brethren. There were six of these brethren (chap. xi. 12), so that the whole company numbered ten. 24. And the morrow after. See ver. 9. They arrived, it appears, somewhat before 3 p. m. Compare ver. 30 (" until this hour ") and ver. 3. They probably travelled some 22 miles on the first day from Joppa, and some 14 miles on the second day. If they started the second day at 8 a. m. they would have reached Cesarea about 2 p. m. Waited. lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa ac- companied him. 24 And the morrow after they entered into Cesarea. And Cor- nelius waited for them, and had called together his kinsmen and near friends. 25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, Stand up ; I myself also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation ; but God hath shewed me that I should not call any man common or unclean. 29 Therefore came I unto you Rather, "was waiting." 25. Wor- shipped. An Oriental usage toward great men, and not to be construed in Orientals as a religious reverence. Pe- ter knew, however, that a Roman's ideas were very different, and that he would have some vague notion of superhuman excellence in the person thus bowed down to. Hence Peter's words. 28. Come unto, i. e., to visit as a friend. This Jewish law in its strictness was not Scriptural, but Rabbinical. 29. Without gainsaying. Or "without ob- jection." 30. Four days ago. On the 1st day, Cornelius sends the messengers. 2d day, the messengers reach Joppa. 3d day, Peter sets out with them. 4th day, they arrive at Cesarea. 34. Respecter of persons. Literal- ly "countenance-receiver," i. e., one who judges by externals. 35. Accept- THE ACTS. 259 without gainsaying, as soon as I was sent for : I ask therefore for what intent ye have sent for me ? 30 And Cornelius said, Four days ago I was fasting until this hour ; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32 Send therefore to Joppa, and call hither Simon, whose sur- name is Peter ; he is lodged in the house of one Simon a tanner by the sea side : who, when he cometh, shall speak unto thee. 33 Immediately therefore I sent to thee ; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. 34 ®[ Then Peter opened his mouth, and said, Of a truth I per- ceive that God is no respecter of persons : 35 But in every nation he that feareth him, and worketh right- eousness, is accepted with him. 36 The word which God sent unto the children of Israel, preach- ing peace by Jesus Christ : (he is Lord of all :) 37 That word, I say, ye know, which was published throughout all Judea, and began from Gali- ed with him. Cornelius was " accepted " through Christ, although as yet he did not know Christ by a personal accep- tance of the Redeemer. 37. Ye knmv as a historic matter. 42. Quick, i. e., " living." 43. All the prophets. lee, after the baptism which John preached ; 38 How God anointed Jesus of Nazareth with the Holy Ghost and with power : who went about doing good, and healing all that were oppressed of the devil ; for God was with him. 39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusa- lem ; whom they slew and hanged on a tree : 40 Him God raised up the third day, and shewed him openly ; 41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42 And he commanded us to preach unto the people, and to testify that it is he which was or- dained of God to be the Judge of quick and dead. 43 To him give all the proph- ets witness, that through his name whosoever believeth in him shall receive remission of sins. 44 % While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45 And they of the circumcis- ion which believed were astonish- ed, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46 For they heard them speak For example, Isaiah liii. 5, Dan. ix. 24, and Micah vii. 18. 44. Fell on all them. The same verb is here used as in ver. 10, regarding the trance. See note on ver. 10. An actual falling is not in- tended, but simply a sudden coming- 260 THE ACTS. with tongues, and magnify God. Then answered Peter, 47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we ? 48 And he commanded them to be baptized in the name of the ' Lord. Then prayed they him to tarry certain days. CHAPTER XL AND the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. 2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, 3 Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4 But Peter rehearsed the mat- ter from the beginning, and ex- pounded it by order unto them, saying, 5 I was in the city of Joppa praying : and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me : As shown by the next verse, this was " the gift of the Holy Ghost," i. e., mir- aculous gifts, as especially of speaking with foreign tongues (ver. 46). 47. No doubt is here implied of the proprie- ty of the baptism. It is rather a ques- tion which makes emphatic the certainty. 48. The six brethren seem to have baptized. This was lay-baptism proba- blv, under apostolic command. XL— 1. The xoord of God. The Old Testament prophecies and the New Tes- tament preaching of Peter. See chap. 6 Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creep- ing things, and fowls of the air. 7 And I heard a voice saying unto me, Arise, Peter ; slay and eat. 8 But I said, Not so, Lord : for nothing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common. 10 And this was done three times : and all were drawn up again into heaven. 11 And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me. 12 And the Spirit bade me go with them, nothing doubting. Moreover"*these six brethren ac- companied me, and we entered into the man's house : 13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter ; 14 Who shall tell thee words, x. 43, 44. 2. They that were of the circumcision contended. This was, doubt- less, a mere fraternal request for an ex- planation of a matter so new to them and so contrary to their Jewish preju- dices. The apostles, it would seem by the expression used, were among these inquirers, the Holy Spirit not having yet revealed to them the calling of the Gen- tiles, but designing to do it through Pe- ter. 5. I was in the city of Joppa, &c. For the next eleven verses, see chap. x. 1 6. The word of the Lord. See chap. THE ACTS. 261 whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.' 16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water ; but ye shall be baptized with the Holy Ghost. 17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could withstand God ? 18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. 19 H Now they which were i. 5. 17. Gift of the Holy Ghost. See chap. x. 44-46. Wlio believed. Rather " upon believing." 19. Phenice, i. e., Phoenicia, lying northwest of Palestine, on the sea-coast, having Tyre and Sidon its principal cities. Antioch was the celebrated capital of the Syro-Greek Em- pire. It was situated on the Orontes, 20 miles from the mouth. At the time of the text, it was the third city of the world, Rome and Alexandria being the only excelling capitals. It was 300 miles north of Jerusalem. 20. This verse should thus read : " But there were some Cyprians and Cyrenians of them, who, coming to Antioch, spake unto the Gre- cians." This is antithetical to the pre- ceding verse. While the most of those scattered abroad preached to th* Jews only, some preached to the Gentiles. Tfie Grecians are the non-Jewish in- habitants, the Jews being accustomed to use the word in this broad sense. This preaching to the Gentiles of Antioch was, doubtless, after Peter's reception of Cornelius into the Church, as the way in which the news was received in Jerusa- lem (ver. 22) shows. The Jewish Chris- tians at Jerusalem must have heard of scattered abroad upon the perse- cution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preach- ing the Lord Jesus. 21 And the hand of the Lord was with them : and a great num- ber believed, and turned unto the Lord. 22 IT Then tidings of these things came unto the ears of the church which was in Jerusalem : and they sent forth Barnabas, that he should go as far as Antioch. 23 Who, when he came, and the work in Antioch soon after it began, and if it had occurred before Cornelius'' baptism, they would have acted as is re- corded in ver. 2 of this chapter. We must suppose, then, that those scattered abroad after Stephen's death continued preaching for many years. Paul's coming to Antioch seems to have been not long before his visit to Jerusalem. (See vv. 25, 27, 30.) That visit to Jerusalem is fixed by Herod's death in the year A. D. 45. Paul may, therefore, be considered to have come forth from his retirement at Tarsus to Antioch in A. D. 44. He had probably been in this retirement for ten years. We may thus chronologize this part of the New Testament history : A. D. (according to the corrected reckoning.) 29, Christ's ascension. 30, Stephen's death. 31, Paul's conversion. 34, Paul's retirement to Tarsus. 42, Peter's preaching to Cornelius. 43, Conversion of Gentiles at Antioch. 44, Paul's arrival at Antioch. Cyrene. This was a Greek city of note, on the coast of Africa, westward of Egypt. 22. Barnabas. See chap. iv. 36. 23. The grace of God in giving the gospel to the Gentiles. Cleave 262 THE ACTS. had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24 For he was a good man, and full of the Holy Ghost and of faith : and much people was added unto the Lord. 25 Then departed Barnabas to Tarsus, for to seek Saul : 26 And when he had found him, he brought him unto Anti- och. And it came to pass, that a whole year they assembled them- selves with the church, and taught much people. And the disciples were called Christians first in Antioch. 27 % And in these days came prophets from Jerusalem unto Antioch. unto. Kather " abide in." 24. Full of the Holy Ghost and of faith, i. e., full of the extraordinary and ordinary gifts of God's Spirit. 25. The Church seems to have been as yet perfectly con- tent to let Paul remain a private Chris- tian. They little thought what God had in store for him. Barnabas, as a Cy- prian, probably had known Paul (when they were both unconverted Jews) in the synagogue at Jerusalem, the Cilician and Cyprian Jews having, it is likely, one synagogue between them, as the two countries had been once united under one provincial government. Hence the fact that Barnabas was he who intro- duced Paul to the apostles (chap. ix. 27), and hence this visit to find Paul. 26. Christians, i. e., followers of Christ. The name was probably given by those outside the Church as a very natural and distinctive appellation, and then adopt- ed by the Church. It was not given, it would seem, in derision. "Nazarene" was the derisory epithet generally used. See chap. xxvi. 28 and 1 Pet. iv. 16. 27. Game. Rather "came down." 28. Agabus. See chap. xxi. 10. All 28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world : which came to pass in the days of Claudius Cesar. 29 Then the disciples, every man according to his ability, de- termined to send relief unto the brethren which dwelt in Judea : 30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul. CHAPTER XII. "\TOW about that time Herod J.M the king stretched forth his hands to vex certain of the church. 2 And he killed James the brother of John with the sword. 3 And because he saw it pleas- the world, i. e., all the land of Palestine. This sense is supported by usage. Clau- dius, the third emperor after Augustus, began his reign A. D. 41, and reigned thirteen years. He was nephew of Ti- berius, the successor of Augustus, and uncle of Caius Caligula, the second em- peror after Augustus. The famine oc- curred (according to Josephus) when Tiberius Alexander was procurator of Judea, i. e., two years after the death of Herod, for Cuspius Fadus was proc- urator in the interim. XII. — 1. Herod the king. See Matt, xiv. 1. This Herod was the son of Aris- tobulus and the grandson of the great Herod. His proper name was Agrippa. He had. lived a dissolute and extravagant life until, by becoming a favourite with Caligula, the Roman emperor, he was presented with some of the Syrian gov- ernments. After this he further received the tetrarchy of his uncle (the Herod of the time of Christ's death), and at length the Emperor Claudius added Judea to his rule, and made him king of all the countries over which his grandfather had reigned. He only enjoyed them THE ACTS. 263 ed the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) 4 And when he had apprehend- ed him, he put him in prison, and delivered him to four quaternions of soldiers to keep him ; intend- ing after Easter to bring him forth to the people. 5 Peter therefore was kept in prison : but prayer was made with- out ceasing of the church unto God for him. 6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains : and the keepers before the door kept the prison. 7 And, behold, the angel of the Lord came upon kirn, and a light shined in the prison : and he smote Peter on the side, and rais- ed him up, saying, Arise up quick- three years. He was anxious to please the Jews, and was himself, as a descen- dant of the Maccabees, a rigid observer of the Jewish rites. 2. James the brother of John and son of Zebedee was joined by the Saviour with Peter and John for special distinction among the apostles, as on the mountain of trans- figuration and in the garden of Gethsem- ane. He is to be carefully distinguish- ed from James the son of Alpheus who wrote the epistle. As he was the first of the apostles to die, so John his bro- ther (it is believed) was the last. James was probably most conspicuous among the apostles, and hence was taken by Herod. 3. The days of unleavened bread, i. e., the Passover- week. See Exod. xii. 15. 4. Quaternions, i. e., companies of four. JZaster. Rather " Passover." The word " Easter " is the name of a goddess in the old North- ern mythology, who had a feast cele- brated about the time of Passover, and hence the Passover-feast received unfor- ly. And his chains fell off from his hands. 8 And the angel said unto him, Gird thyself, and bind on thy sandals : and so he did. And he saith unto him, Cast thy garment about thee, and follow me. 9 And he went out, and follow- ed him ; and wist not that it was true which was done by the an- gel ; but thought he saw a vision. 10 When they were past the first and the second ward, they came unto the iron gate that lead- eth unto the city ; which opened to them of his own accord : and they went out, and passed on through one street ; and forthwith the angel departed from him. 11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and tunately her name at the hands of our English ancestry. Our Easter is first- fruits' day of the Jewish Passover, al- though we keep it in memory of Christ's resurrection, which occurred on that day. 6. Between two soldiers, bound with two chains. The Roman prisoners were usually secured by having each his right hand chained to the left of a soldier. In cases where special security was de- sired, the left hand was also chained to the risrht hand of another soldier. Of course the soldiers were relieved at in- tervals by others. Peter's case was con- sidered by Herod as one of the highest importance. 7. Tlxe angel. Rather " an angel." 8. Note the deliberate preparation to depart. 10. TJie first and the second ward. The first ward or guard was the two soldiers to whom Pe- ter was chained. The second was the two at the door (ver. 6). They made a quaternion. Three other quaternions re- lieved them at proper times. The iron gate. Probably the outer gate of the 264 THE ACTS. from all the expectation of the people of the Jews. 12 And when he had consider- ed the thing, he came to the house of Mary the mother of John, whose surname was Mark ; where many were gathered together praying. 13 And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. 14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel. 16 But Peter continued knock- ing : and when they had opened the door, and saw him, they were astonished. 17 But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to prison. 11. TJie expectation was that of Peter's execution. 12. John, whose surname was Mark, was the author of the Gospel, and was the cousin of Bar- nabas, Col. iv. 10. Comp. xiii. 5, 13 and xv. 37, 39. 15. It is his angel. The Jews had a belief, that after a man's death, angels would sometimes take his appearance for special purposes. 17. James. This was James the son of Al- pheus, the author of the epistle. He seems from this time to have had a high place among the apostles. See chaps, xv. 13 and xxi. 18 ; also Gal. i. 19, where he is called the Lord's brother, i. e., a cousin (according to the flesh) to Jesus. See Matt. xii. 46. Into an- other place than Jerusalem, to escape Herod's anger. 19. Cesarea was the the brethren. And he departed, and went into another place. 18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19 And when Herod had sought for him, and found him not, he examined the keepers, and com- manded that they should be put to death. And he went down from Judea to Cesarea, and there abode. 20 1" And Herod was highly displeased with them of Tyre and Sidon : but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace ; be- cause their country was nourished by the king's country. 21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto tbem. 22 And the people gave a shout, saying, It is the voice of a god, and not of a man. 23 And immediately the angel of the Lord smote him, because he Roman political capital. See x. 1.- 20. Tyre and Sidon. See Matt. xv. 21. 23. He was eaten of worms. Jo- sephus gives a particular description of Herod's appearance before the ambas- sadors and of his death. Herod was clothed in a splendid garment of silver, on which the sun shone, and from which the reflected rays dazzled the eyes of the beholders. As soon as he received the blasphemous flattery of the audience without rebuking it, he was seized with violent pain in his bowels, and as he felt it was a fatal attack, he bitterly reproach- ed his flatterers. He died after five days of agony. The feast in celebration of Cesar was then in . progress at Cesarea. 25. Their ministry, i. e., their ser- vice. See chap. xi. 30. THE ACTS. 265 gave not God the glory : and he was eaten of worms, and gave up the ghost. 24 «[ But the word of God grew and multiplied. 25 And Barnabas and Saul re- turned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark. CHAPTER XIII. "VTOW there were in the church 131 that was at Antioch certain prophets and teachers ; as Barna- bas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. XIII. — 1." Prophets and teachers. The difference between these seems to have consisted in the inspiration of the former. The prophet was not always the predicter of future events, but was the inspired teacher, the bearer of a divine message. Compare Rom. xii. 6, 7, 1 Cor. xii. 10, 28, 29. Simeon that teas called Niger was probably a black man. Lucius of Cyrene is very likely the Lucius of Rom. xvi. 21. From his close mention with Timothy there, I take him to be the same with the " Luke " of Col. iv. 14, 2 Tim. iv. 11, and Phil. 24, that is, Luke the evangelist and author of the " Acts," the companion of Paul and Timothy. Now Galen (de Comp. Med. Sec. Loc. 9, 5, vol. xiii, page 295) says that Lucius was before him a distin- guished physician in Tarsus of Cilicia. Again, Herodotus says that in his day Cyrene was the second place in the Grecian world for physicians (Herod. 3. 131). Hence I conjecture that the Luke, the evangelist, was born and instructed in medicine at Cyrene, and left that place for Tarsus, where he made Saul's ac- quaintance, and, perhaps, was converted by him ; and that he came with Saul to Antioch, and is the Lucius of Cyrene 12 2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them, they sent them away. 4 ®[ So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. 5 And when they were at Sa- lamis, they preached the word of God in the synagogues of the Jews : and they had also John to their minister. 6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false here spoken of. Manaen was probably a foster-brother of Herod Antipas. 2. The message comes in the midst of a prayer-meeting and at, a season of special religious service. The Holy Ghost probably spoke by one of the pro- phets. 3. When they had fasted. This seems to mark another season of fasting or a protraction of the former, with particular view to the anticipated missionary tour of Barnabas • and Saul. 4. Seleucia was the port of Antioch at the mouth of the Orontes. Cyprus is the large island in the northeast corner of the Mediterranean, about a hundred miles from the Syrian and the same from the Cilician coast. 5. Salamis was a prominent town of Cyprus on its east coast. And they had also John (i. e., Mark, see chapter xii. 25) to their min- ister (i. e., as their helper). This state- ment is inserted at this place probably because John Mark showed remarkable zeal at Salamis, and his conduct is thus contrasted with his action at Perga, when he turned back. 6. PapJtos, the celebrated city of Venus, was on the west coast of Cyprus, and was the capi- tal of the island. Bar-jesus, i. e., son of Jesus, having no reference, however, to 266 THE ACTS. prophet, a Jew, whose name was Bar-jesus : 7 Which was with the deputy of the country, Sergius Paulus, a prudent man ; who called for Bar- nabas and Saul, and desired to hear the word of God. 8 But Elymas the sorcerer (for so is his name by interpreta- tion) withstood them, seeking to turn away the deputy from the faith. 9 Then Saul, (who also it called Paul,) filled with the Holy Ghost, set his eyes on him, 10 And said, 0 full of all sub- tilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord ? 11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness ; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he Christ, Jesus (Joshua) being a common name among the Jews. 7. Deputy. Rather "proconsul." 8. Elymas is Arabic for "wise man" or "Magus," which last word is here translated " sor- cerer." His name. Not Bar-jesus, but Elymas. 9. Who also is called Paul. The Jews, when mingling much with Romans, were wont to take Roman names. Paul, as just beginning a course of travel among Gentiles, may have 'adopted this custom here at Paphos, ta- king the name of Paul in respect to the proconsul, whose name it was. The custom may have arisen from the diffi- culty which Romans experienced in pro- nouncing Hebrew names. Pilled with the Holy Ghost , i. e., having a special saw what was done, believed, be- ing astonished at the doctrine of the Lord. 13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia : and John departing from them returned to Jerusalem. 14 T ^u^ when they departed from Perga, they came to Antioch in Pisidia, and went into the syn- agogue on the sabbath day, and sat down. 15 And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, . if ye have any word of exhortation for the people, say on. 16 Then Paul stood up, and beckoning with hit hand said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and ex- alted the people when they dwelt as strangers in the land of Egypt, and with a high arm brought he them out of it. 18 And about the time of forty miraculous power given him. 1 1 . A mist and a darkness. First a confused blurring of the vision, and then total blindness. 13. Perga in Pamphylia is 130 miles west of north of Paphos. It is situated seven miles from the south coast of Asia Minor, on a branch of the river Cestrus. John departing from, them. See chapter xv. 38. 14. Antioch in Pisidia is about 100 miles north of Perga, north of Lake Eyerdir. It is now called Jalobatch. In going from Perga to Antioch, the high range of Mount Taurus is crossed. 15. Tlie law and the prophets. See Luke xxiv. 44. Two lessons, one from the law and the other from the prophets, were read at each service in the synagogue. 16. THE ACTS. 267 years suffered lie their manners in the wilderness. 19 And when he had destroyed seven nations in the land of Cha- naan, he divided their land to them by lot. 20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward thev desired a king : and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them Da- vid to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23 Of this man's seed hath God, according to his promise, raised unto Israel a Saviour, Je- sus: 24 When John had first preach- ed before his coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye that I am ? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 26 Men and brethren, children Beckoning with his hand, i. e., making a motion for silence and attention. This address, like those of Peter (chapters ii. iii. iv), and Stephen (chapter vii.), is an appeal to Jews from their own Scriptures. And ye that fear God. This refers to the proselytes present. See w. 26 and 43. 19. Seven nations = Canaanites, of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Je- rusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead : 31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again ; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, noio no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Perizzites, Hivites, Hittites, Girgashites, Jebusites, and Amorites. See Deut. vii. 1. 22. Psalm lxxxix. 21 and 1 Sam. xiii. 14. 27. Because they knew him not. Eather, " knowing him not." 33. Psalm ii. 7. 34. And as con- cerning that. Simply "and because." The argument is this : " Because Christ 268 THE ACTS. 35 Wherefore he saith also in another psalm, Thou shalt not suf- fer thine Holy One to see corrup- tion. 86 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw cor- ruption : 37 But he, whom God raised again, saw no corruption. 38 % Be it known unto you therefore, men and brethren, that through this man is preached un- to you the forgiveness of sins : 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in the prophets ; 41 Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. 43 Now when the congregation was broken up, many of the Jews and religious proselytes followed (the spiritual David) lives forever, his mercies are sure merc'es." 35. Psalm xvi. 10. 36. Fell on sleep. Old English for " fell asleep." " Asleep " is from " on sleep," as " afoot " from " on foot." 41. Hab. i. 4. 42. The Gentiles, who from curiosity had been present. 45. Tfiey were filled ivith envy. Because the Gentiles came to re- ceive religious instruction regarding matters which the Jews felt belonged Paul and Barnabas ; who, speak- ing to them, persuaded them to continue in the grace of God. 44 T And the next sabbath day came almost the whole city together to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you : but seeing ye put it from you, and judge yourselves unwor- thy of everlasting life, lo, we turn to the Gentiles. 47 For so hath the Lord com- manded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord : and as many as were ordained to eternal life believed. 49 And the word of the Lord was published throughout all the region. 50 But the Jews stirred up the devout and honourable wo- and the chief men of the men to themselves. Blaspheming, i. e., talking evil against the apostles. 47. Isaiah xlix. G. 48. Ordained to eternal life. The same verb is used in Thucydides 2. 84, 1, where the transla- tion is "ranked" or " arranged." 50. The devout and honourable women. Probably women of rank and influence, who were zealous proselytes to Judaism, when often their husbands would be de- terred by the rite of circumcision. THE ACTS. 269 city, and raised persecution against Paul and Barnabas, and expelled theni out of their coasts. 51 But they shook off the dust of their feet against them, and came unto Iconium. 52 And the disciples were fill- ed with joy, and with the Holy Ghost. CHAPTER XIV. AND it came to pass in Ico- nium, that they went both to- gether into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3 Long time therefore abode they spealdng boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided : and part held with 51. Iconium lies 90 miles east of the Pisidian Antioch. It was the chief city of Lycaonia, and in more modern times was a stronghold and capital of the Turks. It is now Koniyeh. 52. T/ie disciples at Antioch. XIV.— 1. Greeks. Probably " Gen- tile proselytes," as they were found in the Jewish synagogue. See chapters xvii. 4 and xiii. 43. 2. Gentiles, j This must refer to the Gentiles generally, who had political influence in the town, j The Jews, being politically impotent, as j in the case of our Saviour's crucifixion, stir up the local authorities against the gospel. 3. TJiercfore refers to the success recorded in the first verse, the second being parenthetical. The success of the gospel kept the missionaries a I the Jews, and part with the apos- tles. 5 And when there was an as- sault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about : 7 And there they preached the gospel. 8 T And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked : 9 The same heard Paul speak : who steadfastly beholding him, and perceiving that he had faith to be healed, 10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked. 11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are long time in Iconium. 4. The apos- tles. Barnabas was not an apostle, strictly speaking, but as Paul was, his title here includes Barnabas ; or the word may be used in its original sense of " ambassadors." 6. They were ware of it. Rather, "having considered the matter." Lycaonia was a large plain surrounded by high mountains, inhabited by a wild, lawless, and independence- loving people, having a language of their own (ver. 11). It lay between Pisidia on the west and Cappadocia on the east, Galatia on the north and Cilicia on the south. Lystra and Derbe were in the southeastern part of Lycaonia, near the Cilician frontier of Mount Taurus. 8. Compare the account of this miracle with Acts hi. 2-8. The features in the 270 THE ACTS. come down to us in tho likeness of men. 12 And they called Barnabas, Jupiter ; and Paul, Mercurius, be- cause he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14 Which when the apostles, Barnabas and Paul, heard of they rent their clothes, and ran in among the people, crying out, 15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein : 16 Who in times past suffered all nations to walk in their own ways. 17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 18 And with these sayings two are very similar. 12. From this verse we may learn that Barnabas was the older, and had the more command- ing person, while Paul was the more active of the two. 13. Jupiter, which teas before their city. Jupiter's temple was, doubtless, situated at the entrance of the city, he being its patron-god. Unto the gates of the city. 14. The apostles. See ver. 4. Tliey rent their clothes. The ancient mode of express- ing great &c, &c. vanities nations. feeling. See Matt. xxvi. G5, 15. Men is emphatic. These of idol- worship. 16. All Rather " all the nations," or scarce restrained they the people, that they had not done sacrifice unto them. 19 If And there came thither certain Jews from Antioch and Iconium, who persuaded the peo- ple, and, having stoned Paul, drew him out of the city, supposing he had been dead. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city : and the next day he departed with Barnabas to Derbe. 21 And when they had preach- ed the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordain- ed them eiders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. 24 And after they had passed throughout Pisidia, they came to Pamphylia. "all rence the Gentiles." mentioned m —19. The this verse occur- would seem by the language to have taken place very shortly after the attempt to sacrifice to Paul and Barnabas, perhaps while the crowd were still thronging on that occasion. Having stoned Paul. See 2 Cor. xi. 24. 25. Perga. See xiii. 13. Thus far from Derbe* the apostles had retraced their steps. Hence, how- ever, instead of sailing to Cyprus, they go down to Attalia, and thence sail directly to Antioch in Syria. Attalia is now Adalia, the chief port of the south coast of Asia Minor. 26. To Antioch. THE ACTS. 271 25 An4 when they had preach- ed the word in Perga, they went down into Attalia : 26 And thence sailed to Anti- och, from whence they had been recommended to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church to- gether, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples. CHAPTER XV. AND certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barna- bas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3 And being brought on their way by the church, they passed through Phenice and Samaria, de- They had probably been eighteen months absent on their tour. We may put it, perhaps, in the years 46 and 47. See note on chapter xi. 20. 28. Long time. This may include several years. XV. — 1. Which came down from Ju- dea to Antioeh, taught the brethren at Antioch. These brethren thus taught were Gentile Christians. 2. They, i. e., the Antioch Church, not the Judai- zing teachers. Certain other of them, i. e., of the Antioch Church. 3. And being brought on tlieir wag. Rather, "These, then, being brought on their claring the conversion of the Gen- tiles : and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was need- ful to circumcise them, and to command them to keep the law of Moses. 6 % And the apostles and el- ders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8 And God, which knoweth the hearts, bare them witness, giv- ing them the Holy Ghost, even as he did unto us ; 9 And put no difference be- tween us and them, purifying their hearts by faith. way." Phenice, or Phoenicia, was the strip of coast between Lebanon and the sea, and including the celebrated cities of Tyre and Sidon. 5. This seems to have occurred at a preliminary meeting of the Church at Jerusalem convened to hear the missionary news. The report of this news called out the very Judai- zing doctrines which the delegation from Antioch came to submit to the apostles. That doctrine was discussed and decided against at another meeting of apostles and elders called for the purpose. 7. A good while ago. I would put this 272 THE ACTS. 10 Now therefore -why tempt ye God, to put a yoke upon the neck of the disciples, which nei- ther our fathers nor we were able to bear ? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12 f Tneu aU tlie multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13 ^[ And after they had held their peace, James answered, say- ing, Men and brethren, hearken unto me : 14 Simeon hath declared how God at the first did visit the Gen- tiles, to take out of them a people for his name. 15 And to this ajn-eo the words of the prophets ; as it is written, 16 After this I will return, council in A. D. 49, and Peter's visit to Cornelius in 42, seven years before. 8. Tlie Holy Ghost in His miraculous manifestations (chap. x. 46). 12. Paul and Barnabas show that God had borne witness to the correctness of their conduct in establishing Churches without Jewish rites. 13. James the son of Alpheus, the author of the epistle. He appears to have held a most prominent position among the apostles. See chap, xii. 17 and xxi. 18. As he was "the Lord's brother" (Gal. i. 19) or cousin according to the flesh, this may have been a reason for this prominence. 14. Simeon. The same as Simon. It is Simeon, or rather " Symeon " (in the Greek) in 2 Peter i. 1. How God at the first did visit. Rather, " how God did first visit." 16, 17. See Amos ix. 11, 12. The quotation (as usually) is based on the Greek (Septuagint) ver- sion of the Old Testament Scriptures. This version is often, as here, paraphras- and will build again the taber- nacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up : 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who do- eth all these things. 18 Known unto God are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turn- ed to God: 20 But that we write unto them, that they abstain from pol- lutions of idols, and from fornica- tion, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. tic- -18. Known unto God are all Ids icorks from the beginning of the world, and hence it is not strange that, by His prophets, He should foretell this ingathering of the Gentiles. From the beginning of the world. Literally " from eternity," or "from age." 19. My sentence is. Literally " I judge." 20. Fornication. Idolatry and fornica- tion were the sins to which the Gentile Christians were most exposed. Their very appearance was therefore to be avoided, as in eating blood, &c. 21. This seems to be said by James as an argument for his opinion, as thus : " Let the Gentile Christians slightly recognize and yield to Jewish prejudices, because Jews are scattered all over, constantly reading the law, and it is well not to gratuitously drive them off from hearing the gospel by stiff conduct in things in- different."— -22. Judas-Barsahas. Per- haps the same as Joseph Justus Barsa- bas in Acts i. 23. Barsabaa probably THE ACTS. 273 22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas ; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren : 23 And they wrote letters by them after this manner ; The apos- tles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia : 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law ; to whom we gave no such commandment : 25 It seemed good unto us, be- ing assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Ju- das and Silas, who shall also tell you the same things by mouth. 28 For it seemed good to the Holy Ghost, and to us, to lay up- on you no greater burden than these necessary things ; means "son of an oath." See "Beer- sheba" ("well of the oath ") in Gen. xxvi. 28-33. 23. By "Antioch and Syria and Cilicia " the apostles doubtless meant to include all other countries where Jews abounded. But where there were no Jews, the letter was to have no force. 24. Subverting. Better, " unset- tling." No siteh commandment. The " such " should be omitted. 26. Men. This refers to Paul and Barnabas, not to the "chosen men" above. 23. To the Holy Ghojf, and to us. There is no- 12* 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication : from which if ye keep yourselves, ye shall do well. Fare ye well. 30 So when they were dismis- sed, they came to Antioch : and when they had gathered the mul- titude together, they delivered the epistle : 31 Which when they had read, they rejoiced for the consolation. 32 And Judas and Silas, being prophets also themselves, exhort- ed the brethren with many words, and confirmed them. 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34 Notwithstanding it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. 36 % And some days after, Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. 37 And Barnabas determined thing like presumption here. It is "to the Holy Ghost in us and speaking by us." Hence the force of the words sent to Antioch. 29. From which if ye keep yourselves, ye shall do well. This sounds as if that comprised all their Christian duty. It should read, " from which ye will do well to keep your- selves." 34. It pleased Silas to abide there still. Silas seems to have started with Judas to go back, and to have then changed his mind. 36. Some days after. An indefinite expression, equally 274 THE ACTS. to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who de- parted from them from Pamphy- lia, and went not with them to the work. 39 And the contention was so sharp between them, that they de- parted asunder one from the other : and so Barnabas took Mark, and sailed unto Cyprus ; 40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. 41 And he went through Sy- ria and Cilicia, confirming the churches. CHAPTER XVI. THEN came he to Derbe and Lystra : and, behold, a certain disciple was there, named Timo- theus, the son of a certain woman, which was a Jewess, and believed ; but his father was a Greek : 2 Which was well reported of fit for a week or a year. This second missionary journey I would place in A. D. 50 for its beginning. 38. Comp. chap. xiii. 13. 41. Paul's route was northward from Antioch and then west- ward into his own country, Cilicia, whence he had come to Antioch six years before. He had probably spent ten years in Cilicia after his conversion, and if so, had, doubtless, evangelized that country very thoroughly. From Cilicia he went, probably, through the defiles of Mount Taurus northward to Derbe and Lystra. Sec chap. xiv. 6. XVI. — 3. Because of the Jews which were in those quarters. In order to avoid hurting their prejudices in things indif- ferent. If the Jews had demanded it as a duty, Paul would have refused. See his conduct with regard to Titus by the brethren that were at Ly- stra and Iconium. 3 Him would Paul have to go forth with him ; and took and circumcised him because of the Jews which were in those quar- ters : for they knew all that his father was a Greek. 4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. 5 And so were the churches established in the faith, and in- creased in number daily. 6 Now when they had gone throughout Phrygia and the re- gion of Galatia, and were forbid- den of the Holy Ghost to preach the word in Asia, 7 After they were come to Mysia, they assayed to go into Bithynia : but the Spirit suffered them not. 8 And they passing by Mysia came down to Troas. 9 And a vision appeared to (Gal. ii. 3, 4). ~6, 7. The course of the apostles from Lystra was probably west and north to Iconium and Antioch in Pisidia, then north and east to Gor- dium and Ancyra, then west to Troas, the Spirit not permitting them to go south of that last course to the province of Asia, or north to the province of Bi- thynia. Asia refers to the Roman pro- vince of Asia, which included the cities of Smyrna, Ephesus, &c. • See Rev. i. 4, 11. 8. Troas, or Alexandria Troas (now Eski Stambul) was a city of conse- quence, having the dignity of a Roman colonia. It was situated on the sea- coast, nearly opposite the island of Te- nedos. It was built by Antigonus, one of Alexander's successors, about 350 years before the apostles' visit. 9. Macedonia lay north of Greece and west THE ACTS. 275 Paul in the night ; There stood a man of Macedonia, and prayed him, saying, Come over into Ma- cedonia, and help us. 10 And after he had seen the vision, immediately we endeavour- ed to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. 11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis ; 12 And from thence to Philip- pi, which is the chief city of that part of Macedonia, and a colony : and we were in that city abiding certain days* 13 And on the sabbath we went out of the city by a river side, where prayer was wont to be of Thrace. It had formerly been a small district by the river Axius, but Philip, father of Alexander the Great, had ex- tended its boundaries on all sides till it became a powerful state, and Alexander made its name distinguished. In the apostles' time, Macedonia included Thrace. 11. We came. Luke was, we here see, a companion with Paul, Si- las, and Timothy. He, perhaps, joined him at Troas. Samothracia, a large is- land in the north part of the iEgean sea. It is exceedingly high, its highest peak reaching above 5,000 feet. It was fam- ed as one of the chief seats of the worship of the Cabeiri, gods of a peculiar mystical character. Neapolis, the port of Phi- lippi, and about 10 miles therefrom. The distance from Troas was about 170 miles. 12. Philippi was built and named by Philip of Macedon, father of Alexan- der the Great. Near it Brutus and Cas- sius were defeated by Antony. It was a fine city, and enjoyed the privilege of being a Roman colonia. It was beauti- fully situated on the westerly slope of a long range of heights. The chief city of made ; and we sat down, and spake unto the women which re- sorted thither. 14 ^[ And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us : whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15 And when she was baptized, and her household, she besought zis, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. 16 f And it came to pass, as we went to prayer, a certain dam- sel possessed with a spirit of divi- nation met us, which brought her masters much gain by soothsay- ing: that part of Macedonia. Rather, "the first city of the district of Macedonia." It may mean first in importance, or the first on Paul's route. A colony. A Roman colonia, having peculiar privi- leges and distinctions. 13. A river side. One of the small streams which run westward and form the Angites. 14. A seller of purple garments. Tliyatira was a city of note in Lydia in Asia Minor. The Lydian purple was fa- mous. Which worshipped God. She was a Gentile proselyte to Judaism. Her worship may or may not have been sincere and faithful. 16. Possessed with a spirit of divination. Literally, "having a spirit of Pytho." Pytho was a name of Apollo (from the dragon Py- tho he was said to have slain), and Apollo was the god of oracles. Hence " a spirit of Pytho " is " a spirit of divi- nation." This girl was probably an organ of an evil spirit, like the many cases re- corded in the Gospels. She may have been permitted by God to foretell some future events, or, more probably, she may have been taught by the devil to 276 THE ACTS. 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned , and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19 % And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the mar- ketplace unto the rulers, 20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trou- ble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them ; and the magistrates rent off their clothes, and commanded to beat them. 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely : 24 Who, having received such a charge, thrust them into the make shrewd guesses regarding the fu- ture. 17. Us. Here the 1st person ceases till we come to chap. xx. 5. Hence we conclude that Paul and Silas now became separated from Luke, Luke staying at Philippi.- 20. Note how Jews in this verse and Romans in the next are contrasted. Jews were evident- ly in bad odour in Philippi, probably in imitation of Rome, whence Claudius had expelled them. 27. He drew out his sword. Simply " drew his sword." Sup- posing that the prisoners had been fled. It was death among the Romans to a inner prison, and made their feet fast in the stocks. 25 *§ And at midnight Paul and Silas prayed, and sang praises unto God : and the prisoners heard them. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken : and immediately all the doors were opened, and every one's bands were loosed. 27 And the keeper of the pris- on awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm : for we are all here. 29 Then he called for a light, and sprang in, and came trem- bling, and fell down before Paul and Silas, 30 And brought them out, and said, Sirs, what must I do to be saved ? 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And they spake unto him soldier on guard if his prisoner escaped. Hence the jailer's readiness to commit suicide. 30. The earthquake and ac- companying events of that remarkable night made the» poor jailer think of his soul, and he knew by what had occurred that Paul and Silas could minister to his spiritual wants. " WJiat must I do to be saved " has no reference to an earthly safety, but to eternal salvation. The whole context shows that. 36. The keeper of the prison. The same word translated u jailer" in ver. 23, and as here in ver. 27. 37. No Roman THE ACTS. 277 the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them,' and rejoiced, believ- ing in God with all his house. 35 And when it was day, the magistrates sent the Serjeants, saying, Let those men go. 36 And the keeper of the pris- on told this saying to Paul, The magistrates have sent to let you go : now therefore depart, and go in peace. 37 But Paul said unto them, They have beaten us openly un- condemned, being Romans, and have cast «s into prison ; and now do they thrust us out privily ? nay verily ; but let them come them- selves and fetch us out. 38 And the Serjeants told these words unto the magistrates : and they feared, when they heard that they were Romans. 39 And they came and be- sought them, and brought them out, and desired them to depart out of the city. citizen could be beaten before convic- tion. XVII. — 1. Amphipolis was a very noted town on the Strymon, a few miles from the sea. It was an Athenian colo- ny, and played a prominent part in the prosperous days of Greece. It was about 35 miles southwest of Philippi. Apollo- nia was situated . about 80 miles south- west of Amphipolis. It is now Pollina. Thessalonica, a place of great note, was situated at the head of the Thermaic gulf of the ^Egean Sea (Archipelago), and was about 30 miles west of Apollonia. Its 40 And they went out of the prison, and entered into the house of Lydia : and when they had seen the brethren, they comforted them, and departed. CHAPTER XVII. YOW when they had passed jLl through Amphipolis and Apollonia, they came to Thessalo- nica, where was a synagogue of the Jews : 2 And Paul, as his manner was, went in unto them, and three sab- bath days reasoned with them out of the Scriptures, 3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.' 4 And some of them believed, and consorted with Paul and Silas ; and of the devout Greeks a great multitude, and of the chief women not a few. 5 ®[ But the Jews which be- lieved not, moved with envy, took unto them certain lewd fel- lows of the baser sort, and gather- ed a company, and set all the city on an uproar, and assaulted the more ancient name, Therme, was chang- ed to Thessalonica in honour of the daughter of Philip of Macedon, who bore that name. It is now called Salon- iki, a corruption of Thessalonica. It was the capital of Roman Macedonia. 3. Opening the truth. Whom I preach unto you. This change from the use of the 3d person to the use of the 1st person is often found. Comp. Acts i. 4. It gives vivacity to a narra- tive. 4. Devoid Greeks. Gentile proselytes to Judaism. Chief women. See chap. xiii. 50. 5. Certain lewd 278 THE ACTS. house of Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turn- ed the world upside down are come hither also : 7 Whom Jason hath received : and there all do contrary to the decrees of Cesar, saying that there is another king, one Jesus. 8 And they troubled the people and the rulers of the city, when they heard these things. 9 And when they had taken security of Jason, and of the oth- ers, they let them go. 10 ^f And the brethren imme- diately sent away Paul and Silas by night unto Berea : who coming thither went into the synagogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readi- ness of mind, and searched the Scriptures daily, whether those things were so. 12 Therefore many of them fellows of the baser sort. Better, " cer- tain evil men of the street-idlers." On an uproar = in an uproar. Jason was the entertainer of Paul and Silas. See ver. 7. Sought to bring them (Paul and Silas) out. 9. Security to keep the peace. T7ie others. Rather " the rest." 10. Berea (now Verria) was about 50 miles southwest of Thessalonica, and about 25 miles from the sea in the moun- tain-country of S. Macedonia. 11. Wliclher those things, which Paul taught, were so. 12. Honourable women. See ver. 4. Of men who were Greeks, proselytes or otherwise. 14. Timo- theus. Timothy had perhaps come with Paul and Silas from Philippi, but Luke stayed there until several years later, believed; also of honourable wo- men which were Greeks, and of men, not a few. 13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14 And then immediately the brethren sent away Paul to go as it were to the sea : but Silas and Timotheus abode there still. 15 And they that conducted Paul brought him unto Athens : and receiving a commandment un- to Silas and Timotheus for to come to him with all speed, they departed. 16 "IF Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. 18 Then certain philosophers of the Epicureans, and of the Stoics, encountered him. And when Paul left Philippi for Asia on his third tour. This we infer from the use of the personal pronouns in the narra- tive. See on chap. xvi. 17. 15. Athens, the celebrated head of Greek civilization and Greek art, had in Paul's day long passed the meridian of her glory. This city was at least 250 miles from Berea, to the southeast. 17. The devout persons = the proselytes. 18. The Epicureans, or followers of Epicurus, made happiness the great aim of life, and by their, teaching destroy- ed all basis of morality, inculcating a mere materialism. T7ie Stoics (receiving their name from the Stoa or portico in the Athenian forum, where their teach- ers once taught) held that man should THE ACTS. 279 some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods : because he preached unto them Jesus, and the resurrection. 19 And they took him, and brought him unto Areopagus, say- ing, May we know what this new doctrine, whereof thou speakest, is? 20 For thou bringest certain strange things to our ears: we would know therefore what these things mean. 21 (For all the Athenians, and strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing.) 22 1" Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. be perfectly independent, unshaken by pain or pleasure. Theirs was a philoso- phy of pride, as that of the Epicureans wa3 a philosophy of pleasure. Babbler. Literally "seed-picker," a name given to birds, and thence figuratively to idlers, vagabonds, and praters. 19. Areop- agus (Mars' hill) was a rocky height in Athens, west of the Acropolis, on which an ancient and venerable court sat in the open air. This court had at an ear- ly period great power over the religious and domestic life of Athens, and long continued to be a famous court for crim- inal trials. In Paul's time it had lost most of its power, but was yet revered. Paul's appearance before the Areopa- gites seems not to have been in a formal trial, but to satisfy their private curiosi- 24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands ; 25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things : 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation ; 27 That they should seek the Lord, if haply they might feel af- ter him, and find him, though he be not far from every one of us : 28 For in him we live, and move, and have our being ; as cer- tain also of your own poets have said, For we are also his offspring. 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, gra- ven by art and man's device. 30 And the times of this igno- ty-- -22. Mars' hill. The same word before (ver. 19) left untranslated "Are-, opagus." Too superstitious. Rather, "very religious." Pausanias, a century after Paul, says, "the Athenians excel other nations in piety to the gods." Their temples and statues of the gods were innumerable. 23. The unknown God. Diogenes Laertius says that "nameless altars were common in Ath- ens." He wrote in the century after Paul. 27. Tliat they should seek the Lord. This seems closely connected with ver. 25. God's gifts to men are made in order that they may be led to Him. 28. Certain of your own poets, namely, Aratus (Phaenom. 5), and Cle- anthes (Jov. Hymn. 5). 30. Winked at. Rather, "overlooked," or "permit- 280 THE ACTS. ranee God winked at; but now commandeth all men every where to repent : 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. 32 T And when they heard of the resurrection of the dead, some mocked : and others said, We will hear thee again of this matter. 33 So Paul departed from among them. 34 Howbeit certain men clave unto him, and believed : among the which was Dionvsius the Are- opagite, and a woman named Da- maris, and others with them. CHAPTER XVIII. AFTER these things Paul de- parted from Athens, and came to Corinth; 2 And found a certain Jew ted." There is no idea of connivance in the word. 34. Areopagite, i. e., a jmember of the high court of Areopagus. See on ver. 19. XVIII. — 1. Paul departed from Athens. Silas and Timothy, for whom he had sent to Berea (chap. xvii. 15), had not yet reached him. Conip. ver. 5. Corinth was at this time the capital city of the Roman province of Achaia, which included nearly the same territory as the present kingdom of Greece. It was a city of great elegance, wealth, and fashion. It had always been a city of importance, well situated between the seas on the east and west of Greece. It was 45 or 50 miles from Athens by land. 2. Pontius. A division of Asia Minor, bordering on the Black Sea. Claudius was the fourth Roman emperor. named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla, (because that Clau- dius had commanded all Jews to depart from Rome,) and came un- to them. 3 And because he was of the same craft, he abode with them, and wrought : (for by their occu- pation they were tentmakers.) 4 And he reasoned in the syn- agogue every sabbath, and per- suaded the Jews and the Greeks. 5 And when Silas and Timo- theus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Je- sus was Christ. • 6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads ; I am clean : from henceforth I will go unto the Gen- tiles. 7 1" And he departed thence, and entered into a certain man's house, named Justus, one that wor- He was nephew of Tiberius, the second emperor, and uncle of Caligula, the third emperor. He banished the Jews from Jerusalem because of their religious tumults, caused, probably, .by the intro- duction of Christianity largely among them. 4. Greeks, i. e., Gentile pros- elytes ; for as yet Paul had not preached in Corinth to the heathen Gentiles (see ver. 6). 5. Was pressed in the spirit, i. e., was intent and earnest of heart. 6. Blasphemed, i. e., maligned Paul. This does not refer to blasphemy against God, as we almost exclusively use the word at the present day. Shook his raiment. See Nehem. v. 13 and Acts xiii. 51 for similarly .expressive Oriental actions. / am clean from your blood. I am not responsible. 7. One that ivorshipped God. He was evident* THE ACTS. 281 shipped God, whose house joined hard to the synagogue. 8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace : 10 For I am with thee, and no man shall set on thee to hurt thee : for I have much people in this city. 11 And he continued there a year and six months, teaching the word of God among them. 12 % And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord a- gainst Paul, and brought him to the judgment seat, 13 Saying, This fellow persua- deth men to worship God contra- ry to the law. 14 And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewd- ness, 0 ye Jews, reason would that I should bear with you : ly a Jewish proselyte. 8. Crispins. See 1 Cor. i. 14. — -12. Gallio. This is supposed to be Lucius Junius Gallio, brother of the philosopher Seneca. Deputy. Eather " proconsul." Made in- surrection . . . against. Literally " stood up against." 13. This fellow. Rather " this one." 14. Wicked lewdness. Rather " criminal recklessness." 17. Sosthenes was probably successor to Cris- pus, who had become a Christian (ver. 8). He was here beaten by the Gentile mob who sympathized with the apostles. And Gallio cared for none of these things, i. e., he had no desire to inter- 15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16 And he drave them from the judgment seat. 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things. 18 ^1 And Paul after this tar- ried there yet a good while, and then took his leave of the breth- ren, and sailed thence into Syria, and with him Priscilla and Aqui- la ; having shorn his head in Cen- chrea : for he had a vow. 19 And he came to Ephesus, and left them there : but he him- self entered into the S3magogue, and reasoned with the Jews. 20 When they desired him to tarry longer time with them, he consented not ; 21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusa- lem : but I will return again unto you, if God will. And he sailed from Ephesus. 22 And when he had landed at meddle in religious questions. 18. Yet a good ichile. Literally " yet many days." If we count it as six months, his stay in Corinth will be in all of two years' duration (see ver. 11). Having shorn his head. This probably refers to Aquila. The shaving of the head marked the end of the vow (see Num. vi.). Cenchrea was the eastern part of Corinth. 19. Ephesus is about 250 miles east of Corinth, directly across the iEgean Sea (the Archipelago). It was, in Paul's time, the chief city of Asia Minor. 20. They = the Jews. 21. lliis feast. Perhaps the Passover. 282 THE ACTS. Cesarea, and gone up, and saluted the church, he went down to An- tioch. 23 And after he had spent some time there, he departed, and went over all the country of G-alatia and Phrygia in order, strengthen- ing all the disciples. 24 % And a certain Jew named Apollos, horn at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord ; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue : whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him : who, when he was come, helped them much which had believed through grace : -22. Cesarea in Palestine, the new- port of Jerusalem (see note on Acts x, 1). Paul's voyage from Ephesus to Cesarea was about 900 miles long. Gone up to Jerusalem. Antioch was 300 miles north of Jerusalem (see chap. xi. 19). Paul had been absent on his second missiona- ry tour probably three years and a half. We may mark the time perhaps as A. D. 50, 51, 52, and 53. 23. Some time, Probably not long, as he had promised the Ephesians to return, as if he had a speedy return in view (ver. 21). Paul's third missionary journey here begins, probably in A. D. 53. Galatia and Phrygia were old divisions of Asia Minor. See chap. xvi. 6. 25. Know- ing only the baptism of John. lie knew 28 For he mightily convinced the Jews, and that publicly, shew- ing by the Scriptures that Jesus was Christ. CHAPTER XIX. AND it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain disciples, 2 He said unto them, Have ye received the Holy Ghost since ye believed ? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3 And he said unto them, Un- to what then were ye baptized ? And they said, Unto John's bap- tism. 4 Then said Paul, John verily baptized with the baptism of re- pentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. the Messiah only as John taught him, as one still to come. He was u instructed in the way of the Lord " thus far (com- pare chap. xix. 3, 4). XIX. — 1. At Corinth, whither he had come from Ephesus. See chap, xviii. 24, 27. The upper coasts, or " the upper parts " = the inland regions of Asia Minor, i. e., Galatia and Phrygia (chap, xviii. 23). 2. Have ye re- ceived the Holy Ghost ? i. e., have ye received miraculous powers ? Whether there be any Holy Ghost, i. e., " whether there be any Holy Ghost given," or " whether any miraculous gifts have been bestowed." Compare John vii. 39, where "given" is rightly inserted by our translators. 3. Unto John's THE ACTS. 283 6 And when Paul had laid his hands upon them, the Holy Ghost came on them ; and they spake with tongues, and prophesied. 7 And all the men were about twelve. 8 And he went into the syna- gogue, and spake boldly for the space of three months, disputing and persuading the things con- cerning the kingdom of God. 9 But when divers were hard- ened, and believed not, but spake evil of that way before the multi- tude, he departed from them, and separated the disciples, disputing daily in the school of one Tyran- nus. 10 And this continued by the space of two years ; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the hands of Paul : 12 So that from his body were brought unto the sick handker- chiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. 13 ^T Then certain of the vac;a- bond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preacheth. baptism. " Baptism " is used here tropically for " religious teaching," as in the 25 th verse of the preceding chapter. 6. TJie Holy Ghost. See above on ver. 2. 9. Of that way of religion. Compare ver. 23, and chapter xxii. 4. 13. Vagabond. Better "wander- ing." 15. Jesus I know, and Paul. I know. The verbs are different in the Greek : " Jesus T acknowledge and Paul I know." 16. Naked, i. e., with the 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the evil spirit answer- ed and said, Jesus I know, and Paul I know \ but who are ye ? 16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. 17 And this was known to all the Jews and Greeks also dwelling at Ephesus ; and fear fell on them all. and the name of the Lord Je- sus was magnified. 18 And many that believed came, and confessed, and shewed their deeds. 19 Many of them also which used curious arts brought their books together, and burned them before all men : and they counted the price of them, and found it fifty thousand pieces of silver. 20 So mightily grew the word of God and prevailed. 21 ®T After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus ; but outer garments torn off. The word is often thus used. 19. Brought their books together. Ephesus was a celebra- ted centre of magical practice, and the charms used upon the bodies in the form of bits of written parchment were called "Ephesian writings." Fifty thousand pieces of silver = about $10,000. 21. Macedonia. See chapter xvi. 9. Achaia. See chapter xviii. 1. 22. Timotheus. See chapter xvi. 1. 284 THE ACTS. he himself stayed in Asia for a season. 23 And the same time there arose no small stir about that way. 24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen ; 25 Whom he called together with the workmen of like occu- pation, and said, Sirs, ye know that by this craft we have our wealth. 26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands : 27 So that not only this our craft is in danger to be set at nought ; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. Erastus. Perhaps the same who was chamberlain of the city of Corinth after- ward. See Rom. xvi. 23 and 2 Tim. iv. 20. 23. About that way of religion. See ver. 9. 24. Shrines for Diana. "Shrines of Diana," or Artemis, who differed much from the Roman Diana and from the Grecian Artemis. She was an Oriental deity, represented in the crude, ungraceful proportions of Oriental taste. Her . principal peculiarity was her large supply of breasts. These shrines were, probably, little portable temples to be carried in procession or put up in private houses 29. Gaius. The Greek form of the Roman " Cams." There was another Gaius who was a companion of Paul. That one was from Derbe in Lycaonia. See chapter xx. 4. And 28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29 And the whole city was fill- ed with confusion : and having caught Gaius and Aristarchus, men of Macedonia, Paul's com- panions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the people, the disciples suffered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. 32 Some therefore cried one thing, and some another : for the assembly was confused ; and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alex- ander beckoned with the hand, and would have made his defence unto the people. there seems to have been a third living at Corinth, with whom Paul lodged (Rom. xvi. 23), and whom Paul baptized (1 Cor. i. 1 4), and who is, perhaps, the same with "the well-beloved Gaius," to whom John writes his third epistle. Aristar- , chics is again mentioned in chapter xx. 4. Tlie theatre, being usually very large and built solidly of stone, and very ac- cessible, was in Greek and Roman towns a ready place for a crowd. 31. Of the chief of Asia. Literally " of the Asiarchs." These were the superinten- dents of the religious celebrations in the province. 33. And they dreio Alex- ander out of the multitude, the Jews putting him forward. I would agree with those who read, " And some of the multitude ur^ed forward Alexander, the THE ACTS. 285 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephe- sians. 35 And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a wor- shipper of the great goddess Diana, and of the image which fell down from Jupiter ? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and do noth- ing rashly. 37 For ye have brought hither these men, which are neither rob- bers of churches, nor yet blas- phemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies : let them implead one another. 39 But if ye inquire any thing concerning other matters, it shall Jews putting him forward." That is, one Alexander, a Jewish orator, is urged by some well-meaning members of the crowd to defend the Jews from blame, and to throw it on the Christians ; and in this movement the Jews join. 35. The townclerk was a high officer. The image which fell down from Jupiter. Supposed to be an aerolite, perhaps in its original condition, or perhaps carved to represent a female. The most famous statue of Diana at Ephesus was, however, of wood. 37. Churches. Rather "temples." 38. Deputies. Rather "proconsuls." 39. A lawfid assem- bly. Rather, " the regular assembly." XX. — 1. Macedonia. See chapter xix. 21. 2. TJiose parts, i. e., Mace- donia, including Philippi, Thessalonica, be determined in a lawful assem- bly. 40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spo- ken, he dismissed the assembly. CHAPTER XX. AND after the uproar was ceas- ed, Paul called unto him the disciples, and embraced them, and departed for to go into Macedo- nia. 2 And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3 And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. 4 And there accompanied him into Asia Sopater of Berea ; and of the Thessalonians, Aristarchus and Secundus ; and Gaius of Der- and Berea. See chapters xvi. 12 and xvii. 14 for Paul's first visit to Macedo- nia. Greece, i. e., the Roman province of Achaia, lying south of Macedonia. See chapter xviii. 1. 3. And there abode three months. Probably in Athens and Corinth. See chapter xvii. 15 and chapter xviii. 18 for Paul's first visit to Greece. Laid wait for him. They probably had prepared to embark with him and kill him on the voyage. Through Macedonia, and thus thwart the purpose of the Jews. 4. Sopater . . . Aris- tarchus and Secundus. These, doubtless, joined Paul as he was passing through Macedonia on his way back to Asia. 5. Us. Notice the first person. Luke, the writer, apparently joins Paul again at Philippi. See note on chapter xvii. 286 THE ACTS. be, and Timotheus ; and of Asia, Tychicus and Trophimus. 5 These going before tarried for us at Troas. 6 And we sailed away from Philippi after the days of un- leavened bread, and came unto them to Troas in five days ; where we abode seven days. 7 And upon the first day of the week, when the disciples came to- gether to break bread, Paul preached unto them, ready to de- part on the morrow ; and contin- ued his speech until midnight. 8 And there were many lights in the upper chamber, where they were gathered together. 9 And there sat in a window a certain young man named Euty- chus, being fallen into a deep sleep : and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell on him, and embracing Mm said, Trouble not yourselves ; for his life is in him. 11 When he therefore was 14. Troas. See chapter xvi. 8. 6. The days of unleavened bread, i. e., the Passover festival. This marks the time as Spring. In Jive days. The distance was only about 170 miles, so that the voyage was a slow one. 7. To break bread in the celebration of the Lord's supper. 1 3. Assos was on the coast of Asia Minor, opposite the island of Lesbos. Paul's walk from Troas to Assos was a walk of 25 miles, while the ship with his companions had to sail nearly twice that distance around the pro- jecting shore to reach the same place. 14. Mitylene was about 30 miles south of Assos, on the island of Lesbos. 1 5. Chios, on the island of Chios (now Scio), was some 60 miles south of Mity- come up again, and had broken bread, and eaten, and talked a long while,- even till break of day, so he departed. 12 And they brought the young man alive, and were not a little comforted. 13 If And we went before to ship, and sailed unto Assos, there intending to take in Paul : for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 15 And we sailed thence,- and came the next day over against Chios ; and the next day we arri- ved at Samos, and tarried at Trogyllium ; and the next day we came to Miletus. 16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia : for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. 17 % And from Miletus he sent to Ephesus, and called the elders of the church. lene. Samos, on the island of Samos, was TO or 80 miles farther down the coast of Asia Minor than Chios. Tro- gyllium was the promontory of Mount Mycale on the main land opposite Samos. Miletus was 20 miles southeast of Tro- gyllium, near the mouth of the Maeander. It was one of the most powerful, wealthy, and celebrated cities of Asia Minor. 16. Ephesus was 30 miles north of Miletus, and Paul's vessel in going from Chios to Samos had passed the headlands of the bay of Ephesus, at a distance of 15 or 20 miles from the city. He hasted . . . to be at Jerusalem the day of Pente- cost. Pentecost was fifty days after the Sunday of Passover-week. Paul's time on this voyage may be thus divided : THE ACTS. 287 18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what man- ner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears, and temptations, which be- fell me by the lying in wait of the Jews : 20 And how I kept back noth- ing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house, 21 Testifying both to the Jews, i and also to the Greeks, repentance ■ toward God, and faith toward our | Lord Jesus Christ. 22 And now, behold, I go bound in the spirit unto Jerusa- lem, not knowing the things that shall befall me there : 23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. * 2-4 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of Philippi to Troas At Troas To Assos To Mitylene To Chios To Trogyllium To Miletus At Miletus To Coos To Rhodes To Patara To Tvre At Tyre To Ptolemais At Ptolemais To Cesarea At Cesarea To Jerusalem 4 days. 7 " 1 day. 1 " 1 " 1 " 1 " 4 days. 1 day. 1 " 1 " 5 days. 7 " 1 day. 1 " 1 " 7 days. 3 " Total 43 days. the Lord Jesus, to testify the gos- pel of the grace of God. 25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I am pure from the blood of all men. 27 For I have not shunned to declare unto you all the counsel of God. 28 1" Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples af- ter them. 31 Therefore watch, and re- member, that by the space of three years I ceased not to warn every one night and day with tears. 32 And now, brethren, I com- mend you to God, and to the word This would bring Paul to Jerusalem just in time for Pentecost. The distance he had travelled from Philippi to Jerusalem was about one thousand miles in a straight line, and probably fifteen hun- dred by the course he took. 18. Asia, i. e., the Roman province of Asia, comprising only a part of Asia Minor. 19. Temptations. Rather "trials." 23. The Holy Ghost witnesseth. Probably by prophets, as Agabus (chap- ter xxi. 10, 11). 28. Overseers. Lit- erally "bishops." 31. By the space of three years. See chapter xix. 8, 10, 22. 288 THE ACTS. of his grace, "which is able to build you up, and to give you an inheri- tance among all them which are sanctified. 33 I have coveted no man's silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. 36 T And when he had thus spoken, he kneeled down, and prayed with them all. 37 And they all wept sore, and fell on Paul's neck, and kissed him, 38 Sorrowing most of all for the words "which he spake, that they should see his face no more. And they accompanied him unto the ship. ' " » ..... ■ . . . XXI. — 1. Had launched. Rather, " had put out to sea." Coos or Cos was a town on the large island of the same name, about 50 miles south of Miletus. Rhodes, on the large island of Rhodes, is 70 miles southeast of Cos. The distance is more by a ship's route, as the long Cnidian peninsula has to be doubled. This peninsula is the extreme south- western point of Asia Minor. After doubling it Paul's course was eastward to Rhodes. Patara is 10 miles east of Rhodes, on the shore of Asia Minor. It was an old and celebrated place, with a fine harbour. 2. Paul leaves the ship he had entered at Philippi, and finds another in the prominent port of Pa- tara, bound to Tyre, the chief city of Phoenicia. The distance from Patara to Tyre was about 450 miles southeast. A straight line from one to the other would CHAPTER XXI. AND it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara : 2 And finding a ship sailing over unto Phenicia, we went aboard, and set forth. 3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre : fcr there the ship was to unlade her burden. 4 And finding disciples, we tar- ried there seven days : who said to Paul through the Spirit, that he should not go up to Jerusalem. 5 And when we had accom- plished those days, we departed and went our way ; and they all brought us on our way, with wives and children, till ive were out of the city : and we kneeled down on the shore, and prayed. 6 And when we had taken our just graze the southwest corner of the island of Cyprus, and as the vessel (see next verse) kept along that corner, we may suppose that it had a fair wind. If so, four or five days would be ample to allow for the trip across. 3. Syria, of which Phoenicia was a division. 4. Finding disciples. Rather " finding the disciples." Who said to Paul through the Spirit, that he should not go, i. e., who, under the miraculous power of fore- seeing the future in special cases given by the Spirit, foresaw Paul's danger, and begged him not to go. 6. Ship. Literally " the ship." Perhaps the same which brought Paul from Patara, and had now completed the discharge of her cargo at Tyre. 7. Ptolemais, the more ancient Ako and the modern St. Jean d'Acre, is about 25 miles south 1 of Tvre. Our course. Rather " the THE ACTS. 289 leave one of another, we took ship; and they returned home again. 7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the breth- ren, and abode with them one day. 8 And the next day we that were of Paul's company departed, and came unto Cesarea; and we entered into the house of Philip the evangelist, which was one of the seven ; and abode with him. 9 And the same man had four daughters, virgins, which did pro- phesy. 10 And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. 11 And when he was come un- to us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. 12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. 13 Then Paul answered, What mean ye to weep and to break mine heart ? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. voyage." 8. Departed by land. For Paul's company evidently here separated from the others, as the words show, and the voyage is said to be ended in the 7th verse. Cesarea was by land about 40 miles south of Ptolemais, around the brow of Carmel. Philip the evangel- ist. The same who had preached to the eunuch. See chaps, vi. 5 and viii, 5-40. 13 14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done. 15 And after those days we took up our carriages, and went up to Jerusalem. 16 There went with us also certain of the disciples of Cesarea, and brought with them one Mna- son of Cyprus, an old disciple, with whom we should lodge. 17 And when we were come to Jerusalem, the brethren received us gladly. 18 And the day following Paul went in with us unto James ; and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his minis- try. 20 And when they heard it, they glorified the. Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe ; and they are all zealous of the law : 21 And they are informed of thee, that thou teachest all the Jews which are among the Gen- tiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. 22 What is it therefore? the multitude must needs come to- 9. Prophesy, i. e., speak under di- vine inspiration. 10. Down, i. e., to the sea-coast. Judea. Cesarea, although a port of Jerusalem, was north of Judea proper. Agabus. See chap. xi. 28. 12. Comp, ver, 4. 15. We took up our carriages. Rather, " we packed up our baggage." 18. James, the apos- tle and author of the epistle, the son 290 THE ACTS. gether : for they will hear that thou art come. 23 Do therefore this that we say to thee : We have four men which have a vow on them ; 24 Them take, and purify thy- self with them, and he at charges with them, that they may shave their heads : and all may know that those things, whereof they were informed concerning thee, are nothing ; but that thou thyself also walkest orderly, and keepest the law. 25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offer- ed to idols, and from blood, and from strangled, and from fornica- tion. 26 Then Paul took the men, and the next day purifying him- self with them entered into the temple, to signify the accomplish- ment of the days of purification, until that an offering should be offered for every one of them. of Alpheus and cousin (by flesh) of our Lord, seems to have been chief of the apostles in influence at Jerusalem. Paul's third missionary journey had prob- ably occupied parts of the years 53, 54, 55, 56, and 57. 23. Do therefore this. This seems to have been one of those acts of expediency, to save the wounding of others' consciences, and the consequent loss of influence, which the Christian is often obliged in Christian charity to do. Paul's circumcision of Timothy was of a like nature. See chap. xvi. 3. 24. Be at charges with them, i. e., pay the expense for the sacrifice necessary when the Nazarite's head was shaved at the conclusion of his vow. See Num. vi. 14, 15. Paul did not make a vow with them, but joined with them as 27 And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, 28 Crying out, Men of Israel, help : This is the man, that teach- eth all men every where against the people, and the law, and this place : and further brought Greeks also into the temple, and hath polluted this holy place. 29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) 30 And all the city was moved, and the people ran together : and they took Paul, and drew him out of the temple : and forthwith the doors were shut. 31 And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar : 32 Who immediately took sol- diers and centurions, and ran down an attache, which was a custom with the Jews. Those things, whereof they were informed concerning thee. See ver. 21. Those reports were false, for Paul had not (nor had the other apostles) com- manded Jews to forsake the ceremonial law, although, doubtless, he had permit- ted it in those Jewish Christians who de- sired it in view of its completed office. 26. To signify to the priests. 27. TJie seven days from the day in which Paul had notified the priests. The Jews which were of Asia. These Jews from Asia Minor were attending the Pentecost. 29. Trophimus. See chap. xx. 4. 31. TJie chief captain of the band. The commander of the Roman cohort in garrison at Jerusalem. The riot was evidently of large propor- THE ACTS 291 unto them : and when they saw the chief captain and the soldiers, they left beating of Paul. 33 Then the chief captain came near, and took him, and command- ed him to be bound with two chains; and demanded who he was, and what he had done. 34 And some cried one thing, some another, among the multi- tude : and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. 35 And when he came upon the stairs, so it was, that he was borne of the soldiers for the vio- lence of the people. 36 For the multitude of the people followed after, crying, Away with him. 37 And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee ? Who said, Canst thou speak Greek ? 38 Art not thou that Egyptian, —32. Ran down from the high tions.- tower of Antonia, where the garrison wa3 stationed. It was a little north of the temple, and commanded it. 33. With two chains. Perhaps to two sol- diers. See chap. xii. 6. The commander evidently believed Paul to be guilty of some high crime. (Seever. 38.) 34. Tlie castle of Antonia. See on ver. 32. 35. The stairs from the city-street up to the castle. 38. Art not thou that Egyptian ? Rather, " Art thou not, then, that Egyptian ? " The commander had thought that Paul was that Egyp- tian. TJtat Egyptian. This was one of the many deceivers whom Josephus re- fers to as persuading the Jews to follow them into the country. Josephus (Ant. 20. 8. 6) says that this one (a Jew from Egypt) gave out that he was a prophet, and persuaded the people to go with him to the Mount of Olives, promising which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers ? 39 But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people. 40 And when he had given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, CHAPTER XXII. MEN, brethren, and fathers, hear ye my defence which I malie now unto you. 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence : and he saith,) 3 I am verily a man which am a Jew, born in Tarsus, a city in them that the walls of the city would then fall down for them. Felix routed them, killing 400 and taking 200 pris- oners, but the Egyptian leader escaped. In the "Wars," 2. 13. 5, Josephus says that this Egyptian led his men from the desert, and not from Jerusalem, to the Mount of Olives, and gives their number as 30,000, which', doubtless, is a mistake in transcription for 3,000. As the event was fresh in the minds of the people, it was natural for Claudius Lysias, the com- mander (chap, xxiii. 26), to suppose that Paul was the same deceiver creating this riot in Jerusalem. Murderers. Sicarii, or assassins. 39. I am a man which am a Jew of Tarsus, a city in Cilicia. Better, "lama Jew of Tarsus in Cili- cia. XXII.— 1. See chap.vii. 2. 3. A man which am a Jew,