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BENGEL'S

GNOMON

OF THE

NEW TESTAMENT.

A NEW TRANSLATION,

EDITED by

CHARLTON T. LEWIS, M. A.9

JOHN ALBERT BENGEL'S

GNOMON

of

THE NEW TESTAMENT.

POINTING OUT

FROM THE NATURAL FORCE

OF THE

WORDS, THE SIMPLICITY, DEPTH, HARMONY
AND
SAVING POWER OF ITS DIVINE THOUGHTS.
A NEW TRANSLATION, BY
CHARLTON T. LEWIS, M.A.,
AND
MARVIN R. VINCENT, M. A.,
PROCESSORS IN TROY UNIVERSITY.
VOL. I.

PHILADELPHIA:
PEEKINPINE & HIGGINS,
830 ARCH STREET.

Entered according to Act of Congress, in the year 1860, by
PEEKINPINE & HIGGINS,
in the Clerk's Office of the District Court for the Eastern District of Penn-
sylvan ia.

WILLIAM W. HARDING, STEREOTYPED. PRINTED BY SHERMAN ft CO.

PREFACE.

Bengel's- principles of interpretation are essentially those which
are most approved by the church of Christ in this country. His
method is, avoiding long discussions, to point the reader to the text
its'elf ; and, by directing his thoughts, and suggesting points of view,
to enable him to grasp its full meaning. Hence his work has been
the delight of four generations of Christian scholars. Eut being in
Latin, it has never reached the mass of the people. Wesley, indeed,
translated many of its valuable notes, and introduced them, with en
thusiastic eulogy, to the English public. His work, though it gives
but a small part of the Gnomon, is still widely read. It may seem
strange that a faithful rendering of the whole has not long since been
published. But the attempt is full of difficulty.
A translation of Bengel's Latin, without revision, would be of little
value, save to scholars, who already have access to the original. For,
not to speak of mere deficiencies, it contains too many acknowledged
errors, both of criticism and exposition, to be safely put in the hands
of students. It was written one hundred and twenty years ago ; and
more mind and toil have been given to these subjects since, than in
all time before. Their outlines, indeed, have only been drawn more
clearly ; but many lesser views have been changed, many discoveries
made. These often supplement Bengel, sometimes contradict him.
And though in his style of exposition, his .profound and suggestive
anatomy of words and thoughts, he still stands unrivalled ; though
he anticipated the best general features of the latest commentaries ;
yet he could not anticipate the detailed results of a century's research
and discussion. j
On the other hand, to rewrite the Gnomon, to reproduce it for to
day, related to the scholarship of A. D., 1860, as the original was to
that of A. D., 1742 — he were bold, indeed, who should attempt this.
He must unite in himself De Wette's critic sharpness, Tholuck's vast
(5)

PREFACE.

reading, Olshausen's comprehensiveness of view, and Stier or Nean-
der's spiritual insight. Meyer, more than any other, unites all these
qualifications, except the last; the want of which is sometimes pain
fully prominent in him. He is great, and ever grows greater, as his
successive editions show; but, although his work is, on the whole, and
in most of its parts, the best scientific commentary ever written, yet
the student whose simple aim is to " sink deep in the word, that the
word may sink deep in him," will prefer the old Gnomon still.
But one course remains for the editor of Bengel. He must trans
late Bengel's text as it is, connecting with it such extracts from other
writers as will guard the reader against views now refuted; and will
further give some hints of the results of more modern criticism and
exegesis. If less were done, the work would be very imperfect ; if
more were attempted, it would become rather a new book than an
edition of Bengel.
The present translation has been made from, the last Edition of the
Gnomon, published under the care of John Steudel, Tubingen, 1855,
which is but a reprint of that of 1835, edited by J. C. Steudel. Both
retain the text of the standard (third) edition, carefully edited in 1773,
by Ernest Bengel, the author's son. We have followed the Latin
rather more closely than is usual with translators, but wherever a literal
rendering would be obscure, we have paraphrased it. We have freely
used the English translation published by Messrs. Clarke, Edinburgh,
1854, and the German translation by Werner, Stuttgart, 1853, which,
though less literal, is far more accurate than the former. To the
English work our obligations are very great, and we would gladly
entitle this a revised reprint of it, but that such a title would misre
present our book, and thus be unjust to both. We have translated
directly from the Latin throughout, adopting the language of that book
only where we could not improve it. A collation will show greater
differences than two renderings of the same work often present.
The chief value of the Gnomon is in its expositions of Scripture.
I have striven to increase its value, by adding, in the most condensed
form, such of the most valuable remarks of the best modern commen
tators as the plan of the Gnomon admits ; those which open the force
of the words of Scripture. These are chiefly taken from books not
accessible to the student who reads only English ; but I have also
made use of works which have been translated, and others first writ
ten in English, whenever it seemed essential. A list of the authors
and works most frequently quoted will be found at the end of this
Preface ; when others are referred to, their names are usually given
at length. Very many have been quoted at second hand, for want

PREFACE. 7
of leisure or else of opportunity to search the originals. But, not
desiring to display borrowed learning, nor to be responsible for the
mistakes of others, I have always given the double reference. Thus
[August, in Mey.~\ means that what precedes is quoted by Meyer from
Augustine ; and so of the rest. In quotations, from whatever source,
the language is usually my own, and much condensed. Sometimes a
line or two states the main point of a long discussion. Only thus
could the work be brought within its present limits. Where Bengel's
exposition is clearly erroneous, it is corrected from the same sources.
But I have not mutilated the work by omitting his views, but have
inserted them, with those which have superseded them; sometimes,
however, abridging arguments on controversies of his day, now
obsolete. In the critical part of the Gnomon, more radical revision has been
necessary. Bengel's honored labors gave almost the first impulse to
a course of investigation which has, since his death, revolutionized
New Testament criticism, and placed it on a firm basis. The vast
accumulations of manuscript evidence, which more recent students,
especially S. P. Tregelles and C. Tischendorf, have brought to esta
blish the text, have rendered many of Bengel's discussions, based on
fewer and less reliable witnesses, worthless, save as illustrations of
method, and facts in the History of Criticism. I have, therefore,
reserved the most important of them, to answer these ends, and
omitted the rest. In their place, I have revised the New Testament
Text throughout, comparing that from which the English version
was made with the now generally received text of Tischendorf (Last
Edition, Leipsic, 1859,) and have noted in the Gnomon, every varia
tion which can be expressed in a translation, stating the precise
change necessary in our English version to make it correspond with
the authentic text of the original. And since Alford has thoroughly
and with great judgment revised Tischendorf's text, changing it only
in a few places, where his authority deserves attention, I have
noted also his reading, wherever there is a variation affecting the
sense. Thus this work will serve the English reader as a Critical
English Testament. And by comparing this work with the authorized
English version, the student will be able, without any knowledge of
Greek, to understand the precise results of modern criticism, in
revising the, Text of the New Testament. It seems strange that the
English language has been, until now, without a book containing this
information. All additions are in brackets, that Bengel may not be held respon
sible for any thing not his. Believing that all worth saying ought to

8 PREFACE.
be in the text, I have tried to avoid foot-notes. To make room for
the additions, I have omitted nothing which could be of interest or
value to any student ; nothing but references to books never known
in this country, and superseded in their own ; a few remarks on Greek
etymology, intelligible only to Greek scholars, who will find better
ones in any recent Greek Lexicon ; and a very few more, perhaps
five, chiefly on modern miracles, and now valueless. Wherever a
technical term of Rhetoric is used by Bengel, we have briefly in
dicated its meaning and force. The' Appendix to Vol. II. (trans
lated from Steudel's edition) will contain fuller explanations, with
examples. An attempt has been made to render the whole book intelligible to
those who have no knowledge of the learned languages, by remov
ing all difficulties not really inherent in the subject or the thought.
As two names appear on the title-page, it is proper to state our
respective shares in preparing the work. Prof. Vincent has trans
lated that part of the text of Bengel contained in pages 317 to
374, 395 to 533, 564 to 707, and 769 to the end of this volume.
The remainder of the translation, and the additions in brackets
throughout the book, as well as the plan and general responsibility
for the whole, are mine. Deeply conscious of its imperfections, we
send it out upon its errand, wishing to all who read it as much profit
and delight as its preparation has given us. In this new form, may
the great work of Bengel fulfil again the chief aim of his life, by
introducing many to a thorough, abiding knowledge of THE WORD, tha"t
they may be disciples indeed.
CHARLTON T. LEWIS.
Troy University, July 25, 1860.

LIST OF THE PRINCIPAL BOOKS
QUOTED IN THE EDITOR'S ADDITIONAL NOTES IN THIS VOLUME.
(with the abbreviations used in the references.)

Alford, Henry — " The Greek Testament ; with a critically revised
Text," etc., etc. Vol. I., 3d ed., 1856. Vol. II., 2d ed., 1855.
Bruckner, B. B. — Additions to De Wette's Commentary on John 'a
Gospel ; see De Wette. [Br. in De IF.]
Calvin, John — "In Novum Testamentum Commentarii," etc. Cura-
vit A. Tholuck; Vol. I. and II., 2d ed., Berlin, 1838; Vol. Ill
and IV., 1st ed., 1833. [Oalv.J
Dorner, Dr. J. A. — " Entwickelungsgeschichte der Lehre von der Per
son Christi," etc. 2d ed., Berlin, 1851-6. [Dorner.']
De Wette, Dr. W. M. L. — " Kurzgefasstes exegetisches Handbuch,"
etc., Leipsic. Matthew, 4th ed., 1857 ; Luke and Mark, 3d ed.,
1846; John, 4th ed., (greatly enlarged and improved by the edi
tor, B. Bruno Bruckner,) 1852 ; Acts, 3d ed., 1848. [De W.J
Ford, Rev. James — " The Acts of the Apostles, illustrated (chiefly
in the doctrinal and moral sense) from Ancient and Modern Au
thors." London, 1856. [F.J
Lampe, Frid. Adolphus — "Commentarius Analytico-exegeticus," etc.
" Evangelii secundum Joannem," etc. 3 vols., 4to., Amsterdam,
1724-6. [LampeJ.
Lucke, Dr. F. — " Commentar iiber das Evangelium des Johannes."
2 vols., 2d ed., Bonn, 1833. (I was not able to obtain the third
edition, Bonn, 1840, in time.) [L.~]
2 (»)

10 LIST OF THE PRINCIPAL BOOKS QUOTED.
Meter, Dr. Heinrich A. W. — " Kritisch Exegetischer Kommentar
iiber das Neue Testament." Gbttingen, Matthew, 4th ed., 1858;
Mark and Luke, 3d ed., 1855, (the fourth was issued too late for
use in this work ;) John, 3d ed., 1856 ; Acts, 2d ed., 1854. [Mey.~\
Neander, Augustus — " The Life of Jesus Christ," etc., translated
from the fourth German edition, by Professors McClintock and
Blumenthal, New York, 1855. " History of the Planting and
Training of the Christian Church," etc. Translated from the
third edition, by J. E. Ryland, London, 1851. [Neand.J
Olshausen, Dr. Hermann — "Biblical Commentary on the New Tes
tament." Translated for Clark's Library; revised after the
fourth edition, by A. C. Kendrick, D.D. Vol. I., II., III., New
York, 1858. [Ols.J
Quesnel, Pasquier — " The Gospels, with Moral Reflections on each
verse," etc., etc. Philadelphia, 1855. [Q.J
Stier, Rudolf — " The Words of the Lord Jesus." Translated from
the second edition, by Rev. William B. Pope. 8 vols., 8vo, Edin
burgh, 1855-8. [Stier.J
Tholuck, Dr. A. — " Philologisch-theologische Auslegung der Berg-
predigt Christi," etc. 2d ed., Hamburg, 1835. " Commentar
zum Evangelium Johannis." 7th ed., Gotha, 1857. (On the
first two chapters some quotations are made from the 6th ed.,
as translated by Charles P. Krauth, D.D., Philadelphia, 1859.)
[TholJ
Tischendorf, C. — "Novum Testamentum Graece, Editio Septima
Critica Minor." Leipsic, 1859. [Tisch.J
Trench, R. C. — "Notes on the Parables of our Lord." 2d Ame
rican ed., New York, 1854. Also, "Notes on the Miracles of
our Lord." 2d American ed., New York, 1854. [Trench.]
Winer, Dr. G. B.— " Biblisches Realworterbuch," etc. 3d ed., Leip
sic, 2 vols, 1847-8. [Winer, i. or ii.] Also, " A Grammar of
the New Testament Diction," etc. Translated from the sixth
ed., by Edward Masson, Philadelphia, 1859. [ Winer.J
The sentences marked [V. G.] are quoted in Steudel's Edition, from Bengel's Ger.
man Version of the New Testament, with practical annotations : and are often a valuable
supplement to the Gnomon.

THE AUTHOR'S PREFACE.

WRITTEN AT THE COLLEGE OF HERBRECHTINGEN, 20TH MARCH A.D. 1742,
AND AFTERWARDS REVISED.

SUMMARY.

I. The Word of God, written in the books of the Old and
New Testaments, is the greatest of all his gifts.
II. It should be rightly handled.
III. Commentaries were not necessary in primitive times.
IV. How far they are useful in later times.
V. The several ages of Scriptural Exegesis distinguished.
VI. The origin of the present work.
VII. The title, " Gnomon Novi Testamenti," explained ; and the
author's design.
VIII. Suggestions how to distinguish the genuine Text of the New
Testament, and to combine it prudently with the Textus
Receptus.
IX. The criticism of Gerard von Maestricht examined.
X. The Text carefully revised, the foundation of the present
Exegesis.
XI. And divided into Sections, and correctly punctuated.
XII. The Style of the Apostles vindicated.
XIII. The Books of the New Testament reduced to Synoptical
Tables.
XIV. The inherent force of Words considered ; especially of the
Greek words, and that with due regard to Hebraism.
XV. The Style of the Sacred Writings considered as expressive
of holy feelings and character.
XVI. Hence there are various methods of Annotation.
XVII. Previous writers seldom cited in the present work.
XVIII. What is here done towards elucidating each of the Gospeh.
XIX. What for the Acts and Epistles.
XX. The Apocalypse again treated of: Dr. Joachim Lange's
views : the author's Ordo Temporum.
XXI. The Author's Orthodoxy.

Xii THE AUTHORS PREFACE.
XXII. His desire to assist those also, who are not learning Greek.
XXIII. The Language of the present work.
XXIV. The Technical Terms introduced.
XXV. The usefulness and moderate size of the Gnomon.
XXVI. Announcement respecting the German version of the New
Testament.
XXVII. An exhortation to the constant study of Holy Scripture.

GRACE AND PEACE BE MULTIPLIED TO THE
CHRISTIAN READER.
I. The word of the living God, which had governed the primitive
patriarchs, was committed to writing in the age of Moses, who was
followed by the other prophets. Subsequently, those things which
the Son of God preached, and the Paraclete spake through the apos
tles, were written down by the apostles and evangelists. These
writings, taken together, are termed uHoly Scripture ;" and, bearing
this title, they are themselves their own best eulogy. For it is because
they contain God's words and are the Lord's Book, that they are
called uHoly Scripture." " The word of our God," exclaims the
prophet, "shall stand for' ever." — (Isaiah xl. 8.) "Verily, I say
unto you," says the Saviour Himself, "Till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law, till all
be fulfilled." — (Mat. v. 18.) And again, "Heaven and earth shall
pass away; but My words shall not pass away." — (Mat. xxiv. 35.)
The Scriptures, therefore, of the Old and New Testaments, form a
most reliable and precious system of Divine testimonies. For not
only are the various writings, when considered separately, worthy of
God, but they together exhibit one complete and harmonious body,
unimpaired by excess or defects. They are the fountain of wisdom;
which is preferred by those who have tasted it to all the compositions
of other men, however holy, experienced, devout, or wise.
[We may add : They who have not tasted it, prefer to it all com
positions of mere men, however profane, vain, wanton, or foolish.- —
(Ps. liii. 2.) Hence their opposition to it. E. B.]
II. It follows that those who have been intrusted with so great a
gift, should use it properly. Scripture teaches its own use, which
consists in action. To act it, we must understand it, and this under
standing is open to all the upright of heart.
(Comp. Ps. xxv. 14 ; Mat. xi. 25 ; John vii. 17 ; 1 Cor. ii. 14. For
not one of the upright in heart will allow the saving power of
those passages to be snatched from him by any hermeneutic arts
whatever.) III. Myriads of annotations were not written in the Church of the
Old Testament, although the light was more scanty then ; nor did
learned men think that the Church of the New Testament required

THE AUTHOR S PREFACE. Xlll
to be immediately laden with such helps. Every book, when first
published by a prophet or an apostle, bore in itself its own interpre
tation, as it referred to the existing state of things. The text, which
was continually in the mouths of all, and diligently read by all, kept
itself pure and intelligible. The saints were not busy with selecting
the berries, as if the other parts were to be pruned away ; nor with
accumulating cumbrous commentaries. They had the Scriptures.
Those who were learned in the Old and New Testaments were at hand
to teach the unlearned.
IV. The purposes which can be attained by commentaries are
chiefly the following : to preserve, restore, or defend the purity of
the text ; to exhibit the exact force of the language employed by any
sacred writer ; to explain the circumstances to which any passage
refers ; to remove errors or abuses which have arisen in later times.
The first hearers needed none of these. Now, however, it is the
office of commentaries to effect and supply them in some measure, so
that the hearer of to-day, with their aid, may be like the hearer in
those times who had no such assistance. Our late age has one advan
tage ; it can interpret the prophecies more clearly by the event.
Whatever things, of every kind, readers draw from the Scrip
ture, they can, and ought all to share with each other ; chiefly
by word of mouth, but also by written compositions ; in such a
manner, however, as neither to lessen nor supersede the perpetual use
of Scripture itself.
V. Scripture is the life of the Church : the Church is the guardian of
Scripture. When the Church is strong, Scripture shines abroad ;
when the Church is sick, Scripture is imprisoned. Thus Scripture
and the Church exhibit together the appearance of health, or else
of sickness; so that the treatment of Scripture corresponds with
the state of the Church. That treatment has had various ages, from
the earliest times down to the present day. The first may be called
Native or natural ; the second, Moral ; the third, Dry ; the fourth,
Revived ; the fifth, Polemic, Dogmatic, Topical ; the sixth, Critical,
Polyglott, Antiquarian, Homiletic. That exposition and understanding
of Scripture which is at hand in Scripture itself has not yet pre
vailed in the Church. This is clear from our abundant discrepancies
of opinion, and our dullness of sight in interpreting prophecy. We
are called upon to advance further to such a proficiency in the Scrip
tures as is worthy of men and of kings, and answers nearly enough
to the perfection of Scripture. But men must be prepared for this
by passing through trials. ( Whatever else some of the learned may
think, who, relying on their own powers alone, suppose that nothing
is effected towards the understanding of Scripture by trial and by
prayer, but all by mere study ; It is trouble that gives under
standing.) The history and description of those ages would furnish
fitting matter for a judicious and useful treatise ; but other things
are more needed here.
VI. Whosoever desires to render any help in interpreting Scrip
ture, should examine himself, to know by Avhat right he does it. As
far as I am concerned, I did not apply my mind to writing commenta-

XIV THEAUTHORSPREFACE.
ries from any previous confidence in myself; but under Divine guid
ance I was led into it unexpectedly, by little and little. The nature
of my public duties, which required me, for more than twenty-seven
years, to expound the Greek New Testament to students, first in
duced me to make some notes. As their number increased, I began
to commit them to paper, and at the suggestion of a certain venera
ble Prelate, [ Christopher Zeller, Prelate of Lorch] to put the
finishing hand to them. Exegesis was accompanied by revision
of the text ; in revising the text for the interpretation of the Apoca
lypse, I was led on to examine a number of various readings. The
" Harmony of the Evangelists" commenced in the mean time, and the
" Commentary on the Apocalypse" gave, rise to the " Ordo Tem-
porum."* Now all these having been in turn carefully examined, are
corrected, filled up, and blended together in one Exegesis of the New
Testament. I must here, therefore, repeat some things said else
where, and add some new remarks, so that my work, now reduced to
a single whole, may be crowned, and, as it were, helmeted with this
preface. VII. I have long since given the name of Gnomon, a modest, as I
think, and appropriate title to these explanatory notes, which per
form only the office of an Index ; [i. e. an Index, in the sense of
a pointer or indicator, as of a sun-dial ;] and I should have chosen the
title Index, but that most persons would then think of a Registry or
Table of Contents. The intention is briefly to point out the full force
of words and sentences in the New Testament, which, though really
and inherently belonging to them, is not always observed by all at
first sight, so that the reader, introduced directly into the text, may
pasture as richly as possible. The Gnomon points the way well
enough. If you are wise, the text itself teaches you everything.
VIII. Human selections of sayings and examples, taken from
Scripture, have their use ; the study, however, of the Sacred Volume
should not end here ; for it should be thoroughly understood as a
whole, especially by teachers. In order fully to accomplish this, we
ought to distinguish the clearly genuine words of the Sacred Text
from those which various readings render doubtful, so as neither to
pass by the words of apostles without profit, nor to expound the words
of copyists for those of apostles. I have endeavored to furnish such
a text, with all care and fidelity, in my larger edition of the Greek
New Testament, published at Tubingen, and in the smaller one pub
lished at Stuttgard. Both appeared in 1734 : and the small one
was republished, with a new prologue in 1738, and lastly, entirely
revised, in 1753. For, I considered it my duty not to suppress, but,
on the contrary, publish before my death,^ those things which the ex
perience of a long intervening period had supplied. Those who de
sire either to know, or to state, what my Revision contains, on any
passage, must refer to one of these editions, and not to any other.
* See the Essay on the Life and Writings of Bengel, p. xiii.
t During his last illness he was occupied in correcting the proof-sheets of his German
Version of the New Testament, and the preface he had written for the Old Testament
Gnomon of his son-in-law, Ph. D. Burk. — (I. B.)

THEAUTHOR'SPREFACE. XT
He who has been accustomed to the first of the smaller editions, will
easily, and advantageously note in it the changes of the later edition.
The New Testament, as revised by me, has come to be considered as
one edition with this Gnomon, just as if they had been published in
one volume. This will appear more clearly in the progress of the
present preface. (See § XI.) My recension has obtained the ap
proval of many ; some of whom have partially adopted it in transla
tions.* It has, however, met with some impugners, especially two :
for the preface of f Andreas Buttigius agrees for the ' most part with
my views, and, where it differs, I have given the explanation in the
Prologue, just mentioned. The remarks of others upon certain read
ings, are examined in their proper places. Against those two, there
fore, (whose names I need not mention J,) I have put forth two
Defences. One was printed in German, with the Harmony of the
Evangelists, A. D. 1736, at Tiibingen, and afterwards, in a separate
and more convenient form, in Latin, with some additions, A. D. 1737,
at Leyden. In this, I showed that I had not acted timidly. The
other was written in answer to an attack very prejudicial to the
truth among the ignorant, inserted A. D. 1739, in the New Tii
bingen Miscellany, and reprinted in a separate form the same year,
and again at Ulm, A. D. 1745 ; and in this I proved that I had not
acted rashly. The former defence has become now nearly obsolete :
for the author has now conformed his critical notes § so far as he has
corrected them, entirely to my views ; and the learned Lilienthal
states^ (i11 his Bibliotheca Exegetica, pp. 1263, 1264,) what is the
opinion entertained by others, of the matters in dispute between us.
So much the more, therefore, do I wish that they who desire at once
to avoid rashness, and to understand the subject, would carefully ex
amine my second Defence. All, at least, by whom I know that pam
phlet to have been read, acknowledge that I strive religiously for a
pure text of the New Testament. And that very society, in whose
name my censor acted, has not, so far as I know, though repeatedly
challenged by me, brought forward in " || The Early Gathered Fruits"
one single instance, in which I have altered by innovation even a
*In 1745 when the authorized Danish Version was revised by order of the King of
Denmark, the text of Bengel was preferred as the standard, for that purpose. — (I. B.)
t Andreas Buttigius brought out a critical edition of the Greek New Testament in
1737. Le Long adds it to his list of the Editions of Bengel; and remarks that the text
is but a repetition of Bengel's, as indeed the editor acknowledges in the preface, though
Bengel's name is not mentioned in the title. The various readings and parallel refer.
ences, too, are taken from Bengel's larger edition. Le Long, BMiolh. Sac, Part i,
Ch. ii. Sec. i. §62. No. 7.— (I. B.I
t The first of these was J. J. Wetstein, Bengel's great critical rival — the other an
anonymous writer, probably John George Hager, si. a. of Leipsic, whose attack was in
serted in " Early Gathered Fruits." — (I. B.)
§" Crisis Mastrichtiana," so called from the editor, Gerard of the town of Maestricht
on the Meuse.
|| The following remarks had occurred in a journal bearing that name : (No. 4 of the
year 1738:)
" If every bookmaker is to take into his head to treat the New Testament in this man.
ner, we shall soon get a Greek text totally different from the received one. The auda.
city is really too great for us not to notice it, especially as such vast importance, it seems,
is attached to this edition. Scarcely n chapter of it has not something either omitted, of
inserted, or altered, or transposed. The audacity is unprecedented " — (I. B.)

XVJ THE AUTHORS PREFACE.
syllable of the Sacred Text.* This is the desired proof of admitted
truth. Part of my Defence is reprinted in the present work, at the
commencement of my notes on the Apocalypse.
Most learned men shun the spirit, and, consequently, do not treat
even thef letter rightly. Hence it arises, that up to the present time,
•the most confused and contradictory opinions prevail as to the mode
of deciding between conflicting readings, and of combining such deci
sion with the 'Received Text. One relies on the antiquity, another
on the number of Manuscripts, nay, even to such an extent, as to
exaggerate their number: one man adduces the Latin, another the
Oriental Versions : one quotes the Greek Scholiasts, another the
more ancient Fathers : one so far relies upon the context, (which is
truly the surest evidence,) that he adopts universally the easier and
fuller reading : another expunges, if so inclined, whatever has been
once omitted by a single Ethiopic— I will not say translator, but —
copyist : one is always eager to condemn the more received: reading,
another defends it in every instance. Not every one who owns a harp
can play upon it.% We are convinced, after long and careful consi
deration, that every various reading may be distinguished and clas
sified, by due attention to the following admonitions :§
1. By far the greatest part of the Sacred Text (thank God)
labors under no important variety of reading.
2. This part contains the whole scheme of salvation, fully estab
lished. 3. Every various reading may and ought to be referred to thes'e por
tions as a standard ; and judged by them.
4. The Text and Various Readings of the New Testament are
found in Manuscripts, and in Books printed from Manuscripts, whether
Greek, Latin, Grseco-Latin (concerning which I have expressed the
•With some exceptions, in the Apocalypse, the received text of which is more cor
rupt than that of any other book, he had not admitted into the text a single syllable,
which had not been already given in some printed edition. This is accounted for, and
explained afterwards. Sec Section X. of this preface. — (I. B.)
t'fhe famous Michaelis seems to have perceived the force of this remark ; for he says,
(in his Einleitung or Introduction to the N. T.t vol. i. p. 731,) " In fact, he whose desire to
find the genuine reading is a matter of conscience will be more zealous in gathering the
means of'judging, and will use them more impartially and successfully, and, as it were,
more spiritually, than lie who criticises the New Testament merely as a profession, or
to gain a critic's reputation, or to fill his learned leisure agreeably," &.c. Yet the next
page seems to shew that he did not ascribe any critical value to the spiritual insight, in
the thsological sense. For he remarks that Bengel supposed "the true reading to be
sometimes distinguishable from all human additions, by a sort of inward grace or taste.
But I do not know where God has promised any such critical grace, and I fear that they
who follow it will find it speaking differently to different persons." It would certainly
he [jreat and dangerous folly to suppose that all varieties of reading are most justly es
timated by a spiritual taste. But there seems to be no need of discussing the question
whether, in thuse passages which are considered to be corrupt, and which seem to re
quire the aid of critical conjecture, the judgment of a man who hates spiritual things,
and grasps at those which are common, should outweigh that of one imbued with the
spirit of the very writings in question. But Bengel is so cautious (see admonition 6
below,) as to repudiate all mere conjectural emendations. ( E. B.)
X This proverb is of very ancient date. It is quoted by Varro, who died b. c. 28. See
his treatise de Re Ruslica, lib. II, cap. 1. — (I. B.)
§ Steudel remarks, in his edition of the Gnomon, that he preserves these admonitions,
with the following discussions of Wetstcin's critical views (§ix. x.) so as not to deprive
the unlearned reader of this furetaste of sacred criticism.

THE AUTHOR'S PREFACE. XVH
same opinion in my Apparatus Criticus,* pp. 387, 642, Second Edition,
pp. 20, 319, 320, as Ludolf Kuster has of the Boernerian,f the most
important of them, in his preface to the New Testament), Syriac, etc.,
Latinizing Greek, or other languages; in the direct quotations of
Irenoeus, etc.; according as Divine Providence dispenses its bounty to
each generation. We include all these under the title of Codices,
sometimes used comprehensively.
5. These codices, however, have been diffused through Churches
of all ages and countries, and approach so near to the original auto
graphs, that, taken together, in all the multitude of their varieties,
they exhibit the genuine text.
6. No conjecture is ever to be regarded. It is safer to bracket any
portion of the text, which may seem inexplicable.
7. The whole body of codices form the standard by which each
separately is to be judged.
8. Greek manuscripts so ancient as to date before the varieties of
reading themselves are very few : the rest are very numerous.
9. Although versions and fathers are of little weight where they
differ from the Greek Manuscripts of the New Testament ; yet where
the Greek Manuscripts vary, those have the greatest authority, with
which versions and fathers agree.
10. The text of the Latin Vulgate, J where supported by the con
sent of the Latin Fathers, or even of other competent witnesses, de
serves the utmost consideration, on account of its high antiquity ; in
which it stands alone.
11. The Number of witnesses, who support each reading of every
passage, ought to be carefully examined : and to that end, in so doing,
we should separate those Codices which contain only the Gospels, from
those which contain the Acts and the Epistles, with or without the
Apocalypse, or those which contain that book alone ; those which are
entire, from those which have been mutilated ; those which have been
collated for the edition of Stephens from those which have been col
lated for the Complutensian, or the Elzevir, or any obscure edition ;
those which are known to have been carefully collated, as, for in
stance, the Alexandrine, from those which are not known to have
been carefully collated, or which are known to have been carelessly
collated, as for instance the Vatican manuscript, which, otherwise,
would scarcely have an equal. [This Codex, B. of the New Testa
ment, has no equal. It has recently been published in Rome, Lon-
*" Britain is their native oountry," p. 20.
t The Boernerian Manuscript derives its name from Dr. Christian Frederic Boer-
nek, to whom it one" belonged ; it is now deposited in the royal library at Dresden. It
contains St. Paul's Epislles, with the exception of that to the Hebrews, and is written in
Greek and Latin; the L.itin, or old Italic version being interlined between the Greek,
and written over the text, of which it is a translation. Both versions seem to be written
by the same hand ; and must be referred to the eighth or ninth century, A. D. The text
of this MS., was published by Matthaei at Meissen in Saxony, in 1791, and reprinted
at the same place in 1818 4to. It is referred to by Tischendorff as tG. of Paul's
Epistles.— (I. B.)
IThe Lntin Vulgate was corrected with the help of ancient Greek MSS , then in exis.
tence, by Jerome, in the fourth century, from a version known as the Itala, or old Italic
supposed to have been executed in the second oentury. — (I. B.)
3

jrviii THE AUTHOR'S PREFACE.
don, and New York, 1859, and its readings are as accurately known
as those of any other manuscript.]
12. And so, in fine, more witnesses are to be preferred to fewer ;
and, which is more important, witnesses which differ in country, age,
and language, to those which are closely connected with each other ;
and, most important of all, ancient witnesses to modern ones. For,
since the original autographs (which were in Greek) can alone claim
to be the Fountain-head, the highest value belongs to those streams
which are least removed from it ; that is, to the most ancient codices,
in Greek, Latin, &c.
13. A reading which does not allure by too great facility, but shines
by its native dignity, is always to be preferred to that which may
fairly be supposed to owe its origin to either the carelessness or the
injudicious care of copyists.
14. Thus, a corrupted text is often betrayed by alliteration, paral
lelism, a modification for the beginning or end of a church lesson.
The recurrence ©f the same words suggests an omission; too great
facility, a gloss. Where various readings are many, the middle read
ing is the best.
15. There are, therefore, ./roe principal means of judging the Text
The Antiquity of witnesses, the Diversity of their extraction, and their.
Multitude ; the Origin of the corrupt reading, and the Native appear
ance of the genuine.
16. Where these concur, none can doubt but a sceptic.
17. When, however, it happens that some of these favor one read
ing, and some another, the critic may be drawn now in this, now in
that direction ; or, even should he decide, others may be slow to agree
with him. When one man has a keener eye than another, either in
body or mind, discussion is vain. One man can force no view on
another, nor take the views of another from him, unless, indeed, the
original autograph Scriptures some day come to light.
18. It is not the best criticism, which sums up the subject thus —
"Erasmus, the Stephenses, and almost all the .printers, have printed
it thus: thus, therefore, to a jot, it must remain, even to the end of
time. Ancient records as far as they support this reading, are to be
admitted; as far as they call it in question, with whatever unanimity,
they ought to be rejected." We must speak the truth : this is sum
mary criticism, worthy of boys. It encourages an obstinate and
credulous attachment to the more received text, and makes men per
versely jealous of ancient documents. They who declare that without
such support the safety of those passages which are free from varied
readings, and consequently of Scripture and religion itself, would be
endangered, are themselves dangerous thinkers, and know not the
power of faith. We have recorded in our Apparatus (p. 401 ; i. e.,
Ed. ii., p. 35, Obs. xix.) the most just judgment of Calovius,* far
* Abraham Calovius, a celebrated Lutheran divine, one of the ablest opponents of the
Socinians, who died at Wiltemberg in 1686. He says: "In assertingthe integrity of the
modern Greek text of the New Testament, I do not mean the text as given by this or
tltat modern editor; but the whole body of codices, including manuscripts and printed
editions."

THEAUTHORSPREFACE. xix
removed from the typographical superstition of some at the present
day. Even before the invention of printing, Scripture was entire;
nor has the Divine providence, which watches over Holy Scripture,
bound itself down to the typography of the sixteenth century, the
era within whose limits the text defended by these zealots was
wholly collected.
19. We maintain, however, the purity and integrity of nearly the
whole of the printed text, not because it has gained authority by usage,
but because it excels in meeting the tests which we have here laid
down ; and at this we rejoice.
20. The text of the Greek New Testament which was printed by
Froben* and after Luther's death by the Stephenses and Elzevirs,
differs frequently from Luther's version ; as may be seen by referring
to the table of passages from the New Testament, added to the
Hebrew, Greek, and German Bibles, published at Ziillichau. Yet
we may embrace the genuine text with delight, wherever it agrees
with that of Luther! We ought, indeed, laying aside all party feel
ing, to seek for an entire and unadulterated text; which many, how
ever, disgraceful though it be, care for less than a patched glove.
21. It would be highly desirable to produce an edition of the Greek
Testament, in which the text itself should in every instance clearly
exhibit the genuine reading, and leave not a single passage in dispute.
Our age, however, cannot attain this; and the more nearly any one
of us has approached to primitive genuineness, the less does he obtain
the assent of the multitude.
22. I have determined, therefore, in the meanwhile, ( until a fuller
measure of light be vouchsafed to the Church,) to construct as gen
uine a text as possible, by a judicious selection from approved editions.
In the Apocalypse alone [see Section x.] I have introduced some
readings here and there from manuscripts, and I have frequently
stated the reason.
23. Some very few passages, however, of the "Received Text," I
have separated by brackets from the rest of the text, as either doubt
ful or corrupt ; and thus they are marked as such in the text itself,
without any injury to truth.
24. Except these passages which, for a while, as it were, are set
apart, even the unlearned may rely firmly, and for his salvation, upon
the whole of the rest of the text.
25. On the other hand, some most precious readings, drawn out
from their previous obscurity, are recognized as genuine, to the increase
of truth.
26. Readings, which are genuine, or as probable as the Received
Text, but are not found in it, should not be introduced immediately
into the text itself, but indicated in the margin, especially if they are
not supported by many codices.
27. This method of indicating readings may be accurately employed,
if the various marginal readings be divided into classes. For every
* Froben was a famous German printer. He was a great friend of Erasmus, and
printed his works, as also some of the fathers, Jerome, Augustin, etc. — (I. B.)

XX THE AUTHORS PREFACE.
various reading, sosfar as can be determined at any particular time,
must be either equal, superior, or inferior to other readings, and thia
again, with either a greater or less amount of marked difference. All
readings, therefore, firm, plausible, or doubtful, — whether" placed in
the text or the margin, — may be classed in five grades, though just as
the magnitudes of the stars, or the degrees of cold, they are,, strictly
speaking, innumerable. I have therefore denoted those degrees by
the Greek letters, a, /9, y, d, e.
No one, I conceive, can be so hostile or so devoted to the more
received text, as to object to these admonitions. Some of them
are more fully explained hereafter, with the addition of examples, in
various parts of the epistle to the Romans, that of James, and the
Apocalypse. I do not, however, advance anything new. I long ago
entertained and expressed the same views. Theophilus a Veritate*
says that the warnings which the learned have found it necessary to
give against my edition of the New Testament, are well knoivn. — ( See
his Beleuchtung, p. 27.) I suppose he means those learned men, to
whom I replied in my Second Defence. I wish, therefore, that he
would weigh it carefully, and also examine my edition with regard to
those charges which he brings against me in p. 58, and at the end of
p. 64. Pie will, then discard the exception, which he employed in
declaring his candor towards me. I do not think that I need or
ought to defend myself laboriously for the future, lest I should seem
to prize inadequately the support of those men, distinguished by their
piety, zeal, orthodoxy, and literary eminence, who defend me by their
well-known judgments and vindications, and repel and vanquish those
who are otherwise disposed, whilst I remain quiescent. And now I
will rather proceed to show the real value of those guides whom most
men follow.
IX. In the year 1711, there appeared at Amsterdam, together with
the Greek New Testament,! the Crisis of Gerard von Maestricht,
in which he undertook to decide every various reading by Forty-three
Critical Canons. This Crisis received the highest tributes of praise
from the learned, not only in Germany, as from J. G. Baier, in his
Dissertation on the Use and Abuse of the Various Readings of the
New Testament, ( p. 18, etc.,) but also in other countries, as from the
Englishman, Anthony Blackwall, in his " Sacred Classics Defended
and Illustrated," — (pp. 6, 17, etc.) I have shown, however, in my
Apparatus, (pp. 440, 441, 442. Ed. ii., pp. 76, 77, 78,) that the
Crisis, taken as a whole, is far removed from the truth ; and when, in
the year 1735,_that same Crisis reappeared at Amsterdam with a few
alterations, I instituted a second examination of it in my former
Defence, already mentioned. (Sections xxvi., xxx., xxxiii., xxxvii.)
It is right that they who place reliance on the Crisis, should examine
* Count Zinxcndorf had made a translation of the New Testament, and had issued
printed specimens of it, in which he acknowledges thai he had availed himself of Ben-
gel's revised Greek text as his principal standard for the work. This acknowledgment
provoked a great outcry against the Count's new version, especially through a publication
entitled Theophili a Veritate, or Biblical Scandal, given by Zinzcndorf.— ( I. B.)
tThis was an edition of the New Testament in Greek and Latin, with various reading!
and parallel references It follows the text of the Elzevir editions.

tub author's preface. xxi
my Apparatus and Defence. In that Defence, published in Latin, I
added these words : " We shall at a future time examine those forty-
three famous Canons of Gerard von Maestricht, singly, in order,
becomingly, and truly." I now almost repent of my promise, and
would gladly be spared the trouble of such an examination at the
present day, as I know that there are some who will like this work of
mine the more, the less that it contains of the Crisis. But since
many are still caught by those Canons, and I cannot expect a more
suitable place for discussing them than the present, I will do so at
once, quoting the Canons themselves in full.
[Bengel here proceeds to review these Critical Canons severally.
As his remarks, though acute and generally sound, are chiefly directed
against the edition of Maestricht, now forgotten, and against principles
of criticism now generally abandoned, they are omitted. He sums
up the discussion as follows :]
Nothing ought to be more severely examined than Rules; for all
other things depend upon them. This Crisis, then, which we have
been examining, (1) rests upon an utterly false enumeration of Manu
scripts; (2) passes by most important witnesses to the genuine Text;
(3) applies its Canons to passages where they are not applicable, and
neglects to apply them where they are of the most value, etc. I
do not wish to injure the reputation of a distinguished man : his Crisis
is, however, "an unsatisfactory defence of the more received text,
where sound, and a vast hindrance to its purification, where corrupt."
Oh that they who follow this Crisis like an unreasoning herd, would
at length awake to use their own eyes ! They who treat all critical
labors with contempt, provided it is not from contempt -of the Divine
Word itself, are far more endurable than those who esteem them
highly, yet both practice them improperly, and keep other men in
error, or lead them into error. Here also "overweening confidence
is the chief defence and reinforcement of a bad cause."
Daniel Whitby * also has laid down certain Rules in his examina
tion of the Various Readings of Mill (Preface, fol. 8), quoted by J. G.
Carpsov\ in his preface to the critical commentary of Rumpaeus.J
As far as these rules treat of the value of ancient authorities, they
are excellent : but the author does not always decide rightly in the
case of particular passages. He frequently blames Mill with justice,
but often falls himself into the opposite extreme. From not observing
this distinction, many who admire Whitby make a bad use of him.
To use him rightly you should always hear the other side, i. e. Mill.
* Daniel Whitby, o. o., was born a. n. 1638, at Rushden or Rusden, in Northampton-
shire; admitted at Trinity College, Oxford, 1653, elected Scholar 1655, a.nd Fellow 1664.
He became Prebendary of Salisbury in 1688, and Precentor in 1672. He obtained also
the Rectory oi'St. Edmund's Church, Salisbury. He died 1726. He was a man of great
learning and untiring industry. In his last days he became an Arian. He wrote
numerous works, among others " A Paraphrase and Commentary on the New Testament,"
in the first volume of which is to be found his discussion of Mill's various readings to the
New Testament.— (I. B.)
t John Gi.ttlob Curpzuv (known also as J. G. Carpzovius), was born at Dresden 1679
and died 1767— (I. B.)
tRumpacus, and Hoffman, and Pritz, who are mentioned in this paragraph, were
learned divines of the Lutheran Church.

xxii THE AUTHOR S PREFACE.
We have made some remarks also on Whitby in our Apparatus, pp
443, 787, 788, (Ed. ii., pp. 79, 498, 499,) and in our Second Defence.
Very lately, Charles Gottlob Hoffman has published eight Canons of
considerable merit, on Pritz's Introduction to the Study of the New
Testament, cap. 29. The substance of these Canons, as well as that
of others by different authors, is contained in the admonitions which
we have given in Section VIII.
X. All good men will, I trust, acknowledge the principles of my re
vision to be unassailable. And though, in some of the most difficult
passages, different conclusions may be drawn from those principles,
yet in the case of by far the greater number of various readings, they
make the decision easy and certain. For although I have reserved
to myself the liberty of changing my opinion, it has seldom been ne
cessary. Some such instances will be easily found in this Gnomon by
those who think it their interest to find them. Most of the Bea dings,
however, which we approved formerly, we still maintain. The Text
of my Revision, as I must again and again assert in opposition to un
founded suspicions, adheres, without the change of a single letter, in
the Apocalypse to the most and best Manuscripts, in the other Books
to the best printed editions. But the Exegesis, which is the subject
at present principally under consideration, is properly based upon
the genuine Reading, as far as it can be ascertained up to the present
time, whether I have placed that Reading in the Text or the Margin :
which was what I undertook to show in Sections VIII. and IX. On
the other hand, a true Exegesis will show, that the compilation of an
edition of the Greek New Testament, with a text correctly revised, is
not a work of mere curiosity.
XI. There is great advantage in distinguishing, without dividing,
the text into greater and smaller sections, as has been especially no
ticed by Anthony Blackwall and his laborious editor, Christopher
Wollius. (See his Sacred Classics, Vol. II. Part ii., chap, i.) With
that view, I have, in my edition, distinctly marked the beginnings of
the greater Sections, whilst leaving the Sections themselves continu
ous, and unbroken. I have revised with great care th'e full stops, colons,
commas, accents, and breathings, (concerning which see some very
essential remarks in the notes to Rev. i. 5,) according to the meaning
of the words themselves. Many editors promise these things, few
perform them. Hence it arises, I suppose, that no credit is now
given even to one, who aflirms it with truth. He who has fairly ob
served, in the daily use of my edition, the greater and lesser divisions,
(examples of which are to be found in the sixth section of the Preface
to my small edition of the Greek New Testament), will perceive that
this statement has not been made without reason, and will, I trust,
derive thence no little advantage. We scarcely ever give a new
punctuation in the present work : sometimes, however, we have done
so, and drawn attention to the fact, as in the remarkable passage
Rom. viii. 31.
XII. For properly commenting on the New Testament, especial
attention to the style of its authors is requisite. Certainly the wis
dom of God employs a style worthy of God, even when through His

THE AITHOR'S PREFACE. XXlii
instruments He accommo lates Himself to our grossness. And that
which is worthy of God, it is not our part arrogantly to define, but
humbly to believe. (Comp. 1 Cor. ii. 1, and xiv. 21.) The holy
men of God, both in the Old and New Testaments, exhibit, not only
an exact knowledge of the Truth, but also a systematic arrangement
of their subject, a precise expression of their meaning, and a genuine
strength of feeling. Beyond these three characteristics nothing need
be desired. The result of these was, that the writers of the New
Testament, however unlearned, wrote always in a style becoming
their subject, and, raised far above the technical rules of Greek Rhe
toricians, produced an eloquence truly natural, and that without effort.
We shall describe these characteristics one by one, shewing at the
same time what has been observed concerning them in the present
work. XIII. The arrangement of subjects in each book, is exhibited in a
Table, in which an outline is given, not merely to assist the reader's
memory, but also to show the plan of the sacred writer as accurately
as possible. Any one, by impressing those tables upon his mind, will
perceive their utility. No one would have wished for an argument
of each chapter at its commencement. The division of the New Tes
tament into chapters now in use, was made in the dark ages, after
the selection of portions for ecclesiastical readings, which frequently
therefore run on from chapter to chapter. That division frequently
divides what is closely connected, and joins things really distinct.
The heads of the subjects therefore, are more rightly to be sought for
in the tables, which do not preserve that division. Where the divisions
given in the tables are rather large, subdivisions, but not too minute,
are supplied in the notes. The tables at once utterly confute the ig
norance, in some cases impious, of those who maintain that the Apos
tles poured forth without plan whatever occurred to their minds. In
the Works of God, even to the smallest plant, there is the most entire
symmetry : in the Words of God there is the most finished harmony,
even to a letter.
XIV. It is the especial office of every interpretation to exhibit
adequately the force and significance of the words which the text
contains, so as to express every thing which the author intended, and
to introduce nothing which he did not intend. The merits of a good
style are two, depth and ease. They are seldom combined in human
iiujthors : and as each man writes, so do others seem to him to write.
He who himself weighs every word, will find in the work of another
a meaning unknown even to the author; he who writes with less
precision himself, interprets the words of others too vaguely. In the
Divine Scriptures, however, the greatest depth is combined with the
greatest ease ; we should take care, therefore, in interpreting them,
not to force their meaning to our own standard ; nor, because the
sacred writers shew no marks of laborious care, to treat their words
as if employed without due consideration. The Divine language
very far surpasses all human elegances of courtly style.
God, not as man, but as God, utters words worthy of himself.
Lofty are His thoughts : hence words of inexhaustible force. His

Xxiv THE AUTHOR'S PREFACE.
interpreters, too, though not taught by men, use the most exact lan
guage. The expression of their words corresponds exactly with the
impression of the things in their minds ; and it is so far from being
beneath the comprehension of those who hear it, that they seldom
attain, rather, to its entire meaning. The Apostles frequently deduce
conclusions, more weighty than the world itself, from an epithet, from
a grammatical agreement, or even an adverb, as we have shown in
our Apparatus, Part I., Section I. Chrysostom interprets with em
phatic precision the particle xae. and, in the writings of Paul, and he, as
well as other fathers, renders many things in a similar manner. It is
right to follow these traces. In this spirit Luther says, The science
of theology is nothing else but Grammar, applied to the words of the
Holy Spirit ; a sentiment which has often been repeated by other
theologians. This observation implies the study of emphatic language,
in which the original signification of the words is sometimes intensi
fied, sometimes modified. The Greek vernacular had many modes
of emphasis which are not found in the German ; [and other modern
languages ;] as, for example, the use or omission of the personal pro
nouns, seldom omitted by us, frequently by the ' Greeks ; middle
verbs, too, which are unknown in German or Latin ; and verbs simple
or compound, such as yivcu<Txco[the general word to know, in all senses,
as Mat. i. 25; Luke i. 18; Jno. x. li.J,nvdiitrreu(offxa),[t6know
in the sense of perceive, detect, recognize, as Mat. vii. 16 ; Acts iv.
13, xii. 14.], which are expressed by one word in Latin or German,
but by different words in Greek ; and the article, which has no exis
tence in Latin. On the other hand, it frequently happens, that the
verbal exceeds the real emphasis.*
Any degree whatever of acquaintance with the Greek New Testa
ment is useful and laudable : but they who are less expert therein
frequently admire, seize on, and herald to others false emphasis, whilst
they pass by that which is genuine. This renders it the more neces
sary that we should help one another. Even dull eyes can, make use
of light for the chief purposes of life : but he who has a peculiarly strong
sight perceives many things more accurately than others. Thus in
Scripture all may see as much as is essential, but the clearer the'
believer's sight, the greater is his enjoyment : and that which one
once sees, others who of themselves saw it not, are, by his direction,
enabled to perceive. I have exposed the fallacy of many instances
of supposed emphasis brought forward by other writers ; others I
have passed over in silence ; genuine instances which offer themselves
spontaneously, I have not neglected. If, however, I should be
thought to dwell at times too minutely upon these matters, I shall be
readily acquitted by those who have observed the perpetual analogy
of the accurate and consistent language adopted through every por
tion of Scripture.
In order to weigh precisely the force of the words, it is essential to
observe the Hebraism with which the Greek of the New Testament is
« As oi ^ with the subjunctive: as in the verb trfiMv, as in the preposition hrd,,
we compounds emrnpira, eKmpvsva,, Wam'oj, 'iwoisUvvpc. *.r.X., the meaning of
does not in the feeptuagint differ from that of the simple verbs.

THE AUTHORS PREFACE. XXV
tinged. It is beyond question that the Apostles and Evangelists
were accustomed to speak and write in such a style as was especially
suited to those Jews, resident in Asia and elsewhere, who spoke Greek.
Now the Jews had introduced the spirit of the Hebrew into
their ordinary Greek language, and were familiar with the Greek
translation of the Old Testament, which is greatly influenced by the
Hebrew. Indeed that translation was an important means by which
the Divine purpose of making the Greek language the vehicle of the
Divine Word was subserved. The Apostles and Evangelists, there
fore, properly used whatever peculiarities of idiom existed in the
translation of the Old Testament, or in the spoken Greek of the
Jews : and the more familiar the reader of the Greek New Testa
ment is with the Septuagint, and the Hebrew Syntax, the greater
proficiency will he attain. The Paraclete conferred the most copi
ous gift of tongues on those holy men, but it was necessary that they
should descend to the level of their hearers and readers. If any of
the Apostles were sent to-day to Barbarians or Greeks, he would, I
suppose, wisely employ the most rugged tongues of the Barbarians,
or the present vernacular Greek, however corrupt it be. The style
of the New Testament has, in different passages, phrases which agree
with the most approved Greek writers, even where you would least
expect it. But the entire perpetual spirit of the language of the
New Testament is distinctly Hebraizing, and differs in this respect
decidedly from the style of other Greek authors, though here and
there resemblances are to be found : nor is this to be wondered at,
since the volume of the New Testament is so small when compared
with the vast mass of profane Greek writings ; besides that even
these authors have sometimes let fall expressions which might not al
together please them, and which are eagerly compared, by philolo
gists of much reading, with the style of the Greek New Testament.
See als» the notes on John vi. 37, xii. 6 ; Rev. xi. 5.
Such being the case, I have not deemed it necessary to go far for
an explanation of the language of the Greek New Testament ; but
have generally sought it close at hand. Thus, for example, in any
'passage of the Epistle to the Romans, I have compared it first with
the context, then with the remainder of the Epistle, then with the
other Epistles of St. Paul, then with the Greek Fathers, who, being
themselves Greeks, read both the Greek of the New Testament and
the classics ; lastly, and that rarely, with profane authors. Where
passages of the Old Testament are cited in the New, I have given in
full the words of the Septuagint, especially those from which the New
Testament differs, that the comparison might be the more easy.
•Where the Old Testament and the New have the same Greek words,
I have prefixed to the Septuagint the original Hebrew, for compari
son ; and thus the true force of such words as rpoTtotpopuv, kzotyaaca,
xecpaXii; fiipXlou, etc., [see notes on Acts xiii. 18, 19 ; Ephes. vi. 15 ;
Heb. x. 7,] is learned in the best possible way.
I have endeavored, indeed, to introduce into these annotations, as
much help as possible from the Septuagint. No one will expect to
find here what can be obtained from a Greek Grammar or Lexicon,
4

XXT1 THE AUTHOR'S PREFACE.
Sometimes, however, when anything of moment is involved, or when
others labor under a hallucination, we descend to such matters.
XV. Earth produces nothing to be compared with holy feelings,
including in this term the character or disposition; [in its highest
sense, the habit of the heart as shewn in the conduct;] for the feelings,
strictly so called, are impetuous and eager, but the disposition con
sists, as it were, of calmer feelings, diffused and at rest. Now the
sacred writings, like all others, besides the thoughts and feelings they
express, have a disposition or character of their own. Every inter
preter treats of the thoughts ; those who are wiser and endued with
spiritual experience pay due regard to the feelings; but this charac
ter (let me say it without offence) has been almost entirely lost sight
of, except that the Modesty of Scripture has been sometimes men
tioned. [Comp. Acts ii. 30. Rom. i. 26.] And yet it per
vades in a wonderful manner all the discourses and epistles of the
New Testament, forming a continual recommendation of him who acts,
speaks or writes, and constituting, in its fullest sense, Decorum. In
my Apparatus Criticus, and still more in the Harmony of the Gospels,
I have alluded to this ; but in the present work will be found a fuller
consideration of this character, in connection with the feelings ex
pressed. It is generally such that one can more easily reach it by a
perception of the heart than by a circuit of words. And this Will be
a principal reason why our Commentary may be considered frequently
too subtile, frequently too frigid. I doubt not, however, that those
who have by degrees become accustomed to it will agree with me in
my admiration of the language of the sacred writers. The painter
by the most delicate stroke of his brush, the musician by the swiftest
touch of fleeting notes, exercises the highest skill of his art: and in
everything that is highly finished, it is the most minute details, which
escape rude ears and eyes, which yet bestow the most exquisite and
profound delight. Such is the case with Holy Scripture. Let each
one, then, take what he can, and avoid criticising the rest.
XVI. There are many classes of those who undertake to illustrate
the Sacred Books by Commentaries : and it sometimes happens that
they despise each other's plans and love only their own. For my
part, I do not act exclusively as a Paraphrast, a Grammarian, a
Scholiast, an Antiquary, a Logician, a Doctrinal Expositor, a Con
troversialist, or an Inferential Commentator; but I contribute some
thing gathered by the method of each of these. Each of these indeed
has its own use: when that use is carried too far it degenerates into
abuse, which is to be remedied by a sober and just employment of all
our resources. I do not pass by without notice decisions of general
authority; I do not ignore difficulties which are the subject of wide
discussion ; but I examine with equal care the rest of Scripture, which
is equally worthy of consideration. In each individual case I employ
that kind of annotation which the part or passage under consideration
may require to exhibit its force, to explain its words and phrases, to
draw attention to the habit of mind of those who speak or of those
whom they address, to bring out the true or refute the false doctrine,
to elicit maxims of piety or Christian prudence, to examine quotations

THE AUTHOR S PREFACE. XXvil
from the Old Testament occurring in the New, and other parallel
passages, or to indicate the weight and unravel the connection of
the thoughts. And all these things are so presented as to give the
reader a clew to further thought. At each separate annotation the
Gnomon must be understood to say, " The Text runs thus, not other
wise. This, and no other, is the noun ; this, the verb ; this, the par
ticle; this, the case; this, the tense; this is the arrangement of the
words; this is the repetition or interchange of words; this, the succes
sion of arguments; this, the movement of feeling, etc."
XVII. He who comprehends the intention of this work will not
expect to find differences of opinion carefully enumerated and labori
ously refuted, with the names of their advocates and the titles of their
worksi It is expedient indeed that some should undertake that office,
and follow the history of Scriptural interpretation from century to
century ; this, however, is in the power of few ; though some do search
out and collect many particulars for the general advantage. It is
better, however, for the weak to be ignorant of foolish opinions, which
would scarcely occur to any one, than to have them recorded. We
should fare badly, if, in order to ascertain the royal road of truth, it
were necessary for us to examine and be familiar with all the by
paths. In fact, the true interpretation is more frequently buried than
assisted by a multitude of conflicting opinions. I have, however,
guarded tho reader against some recent erroneous interpretations,
without either naming the authors or quoting their words. The
reader who is unacquainted with them will not perceive the allusion,
nor is it necessary that he should do so ; whereas he who is acquainted
with them will understand what I mean. I touch also upon some
rather probable interpretations as yet little discussed; and where my
own opinion might appear paradoxical, I support it by the agreement
of others, especially the ancients.
XVIII. Nothing is more frequent in commentaries than the title
Harmony of the Gospels. Lender this title, however, I have felt it
necessary to produce something very different from nearly all others.
The basis of my Harmony is the Three Passovers, between our Lord's
Baptism and His Ascension. The view was often recognized by the
ancients, and of late years by Timothy Philadelphus ; though most
recent writers lay down a greater number of Passovers. I have com
bined and arranged the Four Gospels in accordance with the deter
mining standard of the Three Passovers in my Harmony of the Four
Evangelists, published first A. D. 1736, and again with emendations,
A. D. 1747 : and the consideration of the separate Gospels in the
present work is intimately connected with that treatise. I will, there
fore, without controversy, repeat the most essential points.
1. The Nativity of our Lord cannot be placed later than two months
before the death of Herod the Great.
2. The death of Herod the Great cannot be placed sooner or later
than the month of February, in the third year before the Dionysian
Era. [ That is our common Era ; called Dionysian, from Dionysius
of Scythia, who published a system of chronology about 532, A. D.
He placed Christ's birth at least five years too late.] This is proved

xxviii THE author's preface.
by the eclipse of the moon mentioned by Josephus, and the events
which he relates as having happened between that phenomenon and
the Passover of that year.
3. The fifteenth year of the reign of Tiberius cannot begin before
the month of Tisri, [or October,] of the twenty-seventh year of the
Dionysian Era.
4. Our Lord, when He was about thirty years old, was baptized, and,
after forty days, tempted of the Devil, some time before the Passover
of the twenty-eighth year of the Dionysian Era.
5. In that same year, and no other, could the Temple have been
said to have been forty-six years in building. — See John ii. 20.
6. Our Lord was crucified in the thirtieth year of the Dionysian
Era; for this particular year, and not one of the years 29, 31, or 32,
had the Passover at the end of the week : [the uncertainty of the
Jewish calendar makes this unreliable. Winer, i., 562.] but the year
33 is too late, and is refuted by all the opinions of the Ancient
Church. 7. Therefore the whole course of events recorded, from the Passover
mentioned in John ii., to that mentioned in John xviii., is included in
the 28th, 29th, and 30th years of the Dionysian Era, and the Pass
overs were three in number.
These statements, if taken singly, may possibly appear to leave
the matter in doubt: but, when taken together, they are clear and
unquestionable ; and necessarily prove that there were only three
Passovers. My Harmony has found a most courteous opponent in Hauber, of
whose present opinions on the subject, I am ignorant : but certainly,
in his great work, which is entitled Deutsche Original Bibel [ German
Original Bible], he has adopted the main features of my Harmony,
adding his own view of the details. And very lately Walch, in his
observations on the life of our Lord Jesus Christ, frequently finds
fault with me ; but neither of them has brought into play the chrono
logical mainsprings of the Gospels.
The Gospel chronology has been studiously treated of in our day
by Camegius Vitringa, Peter Allix, Count Camillus de Sylvestris,
Nicasius, J. J. Hottinger, C. G. Hoffman, Leonard Offerhaus, etc.
These all differ widely from each other, but if you compare them
together, and_ abridge them into one, you will find that, whatever
truth is contained in any of them, confirms, at times against their
will, the hypothesis of but three Passovers ; nor can they, who pre
tend four, not to say more Passovers, avoid doing violence to those
chronological data so emphatically laid down by the Evangelists
themselves. The hypothesis of four Passovers doubles', or even
trebles, with manifest inconvenience, the long series of events from the
fourth to the thirteenth chapters of Matthew, found also in the parallel
passages of Mark and Luke, which are recognized by the Three Pass
over system as having occurred but once. Our hypothesis supposes
in the history of merely a very few months, chronological transposition,
either in Matthew, or more probably in Mark and Luke ; and that
With great advantage: that of four Passovers, under the appear-

THE AUTHOR'S PREFACE. XXIX
ance of order, introduces confusion. Lightfoot, in his Chronicles
of the Old and New Testaments, although he makes four Passovers,
labors advisedly to show chronological transpositions in the Gospels
and other parts of Scripture. Our hypothesis agrees exactly with
the seventy weeks of Daniel, and with the Lessons from Moses and
the Prophets, read in the synagogues on Sabbath and Holy days —
lessons which are clearly and frequently alluded to by the Evangelists ;
and it attributes to the Saviour's career a suitable rapidity: the
opposite view obliterates all these things. ( See my Harmony, Sect. 12,
and Ordo Temporum, ch. 5.) Hence, I with justice draw the following
conclusion, — Whosoever places more than three Passovers between the
baptism and ascension of our Lord, his labor on the Gospels, as far as
it relates to a Harmony of them, and to the life of our Saviour, ought
to be considered vain, and held in little honor, by all who do not receive
error as readily as truth. The Gnomon refers the reader, here and
there, to the Harmony on this basis, and to the Ordo Temporum.,
which render our consideration of the Gospels so much the easier.
[In this edition, the essential points in these references are quoted
from Bengel's other works ; for the convenience of readers to whom
they are not accessible.] The Harmony has a table, a Monotessaron
[i. e., Four in one, a harmony of the four Gospels] as it were compiled
from all the Evangelists ; but the Gnomon exhibits the separate Gospels
in the tables, severally accommodated to them. [The above views of
Bengel are not generally accepted. Christ's birth has been placed by
different writers in various years, from one to nineteen before the
vulgar era. The best opinion pronounces in favor of 4 or 5 B. C. The
year of his death is doubtful, but 29 A. D. is more probable than 30.
The number of the Passovers is still disputed. Three are clearly
mentioned by John : ch. ii. 13 ; vi. 4; xii. 1, and in v. 1, a " Feast of
the Jews," is spoken of, which may have been a Passover. See Note
on the passage.]
XIX. The Acts of the Apostles are intimately connected with the
Epistles, especially those of Paul, and are principally illustrated by
them. In the Epistles, our annotations are not confined to those
portions which are more abundantly full of doctrine : but they are
carried on equally throughout, and are almost uninterrupted. The
sum and series of events is given in the Ordo Temporum, cap. 6.
XX. The principles, upon which we have treated the Apocalypse,
are stated in the annotations to that book, as well as in the Prooz-
mium prefixed to it. For while our exposition of it exists separately
in German, it is also added at the end of this work. The celebrated
theologian, Dr. Joachim Lange, has lately issued a critical examina
tion of the German edition. [Bengel here proceeds to controvert, in a
meek spirit, Lange's objections to his view of the Apocalypse. As
Lange's work is unknown in America, and the views of both on the
points named are now generally abandoned, I omit the discussion.]
XXI. No one has as yet called my orthodoxy in question. Who
ever has examined my writings, will acknowledge that I have fol
lowed the standard of Scripture, not only in doctrines but even in
language, with a religious care which even to good men seems scarcely

XXX THE AUTHOR S PREFACE.
removed from superstition. For I consider that no aberration from
the line of Truth laid down in Scripture, however slight, is so unimpor
tant that the recognition of the Truth, corresponding with the know
ledge of God, expressed according to His direction, and agreeable to
His glory, is not to be preferred to it. Truth is one ; and consistent
with itself in its greatest and in its least parts. It is the reader's
duty, therefore, to think well of me, until I am proved guilty of error
by "some one who does not err himself in accusing me. It too fre
quently happens that one man attributes to another a pernicious
opinion which both equally abhor, and thus by a short and hasty
assertion places a stumbling-block in the way of a thousand others.
XXII. Those who have learnt or are learning Greek cannot fail to
derive great advantage from the present work. I wish, however, to be
of service also to other lovers of truth. And they will see that I have
endeavored to make the necessary introduction of Greek words as
slight a hindrance as possible to them. For I have prefixed the Greek
words of the text, without the Latin, only where the annotations ar«
merely verbal; but the Latin, as well as the Greek, where they con
cern the subject: in some instances, the Latin words are put instead
of the original Greek, in some instances added to it. The Latin
words of the text have been taken from the Vulgate and other trans
lations, or employed now for the first time to express those of the
original, and they are generally put in that case which the Latin con
text requires, although it be different in Greek : — and I have selected,
even at some sacrifice of pure Latinity, words and phrases which render
the native force of the Greek as closely as possible.
[In this edition, the Greek words are omitted whenever their pre
cise force can be given in English, unless the note is merely verbal.
The words of the common English version are preserved where they
render the Greek precisely. If, therefore, they are changed in any
respect, it is done to call the reader's attention to something not fully
expressed in them.
XXIII. This section treats of the Latin in which the Gnomon was
written, and is omitted.]
XXIV. Technical terms occur throughout, such as Asyndeton-,
Hendiadys, Epitasis, Hypallage, Litotes, Oxymoron, Prosopopoeia,
Zeugma, etc. : in which cases the reader must be warned not to pass
without consideration an annotation, reduced to a- compendious
form by technical terms, but more useful than he supposes : as for ex
ample that on John x. 27, 28. Especial advantage, however, is ob
tained from a consideration of the Oratio Concisa, or Semiduplex de
rived from the Hebrew style, and the Chiasmus, which is of the
greatest service in explaining the economy of the whole epistle to
the Hebrews. The Index contains examples of both figures. It
would have required too much space to express such things in every
instance by a periphrasis. Those, therefore, who are unacquainted
with any figure, must seek for its meaning elsewhere. The Anno
tations are written either in the person of the author, that is, of
him whose words are contained in the text, or in that of the commen
tator.

THE AUTHOR'S PREFACE. XXXI
[In this edition these technical terms are omitted where possible,
&nd a concise statement of their meaning substituted. All that is
valuable in this rhetorical analysis will thus be found in the commen
tary itself; but as many of these terms stand in some old books with
out explanation, and as some students may wish to understand
Bengel's application of them to the text, an alphabetical list, with full
definitions and examples, from Steudel's edition, is given in the ap
pendix to Volume II.]
XXV. Where there is a real difficulty, I am sufficiently diffuse :
for the most part, however, I am brief, because the subject is fre
quently plain and easy, especially in narratives, — because I usually
introduce observations which illustrate many passages, not in every
passage to which they apply, but in the first which occurs, — because
I have already treated elsewhere of many things, which it was unne
cessary to repeat here (see Sections viii., xix., etc.,) — because many
things, which relate to the division, connection, and punctuation of
the Text, may be discovered by merely looking at the Text itself,
or my revision of it (see Sect, xi.), — because those things which
regard the Analysis of each book are clearly set forth in the
table prefixed to it, and cannot be easily repeated in the notes
(see Sect, xiii.), — because I usually declare the simple truth, without
a labyrinth of many opinions (see Sect, xvii.), — because many things
are compressed into small compass by the aid of technical terms
(see Sect. xxiv.). Hence it comes to pass that this volume, though
intended to illustrate the whole of the New Testament, is small in
size, and less in weight than many commentaries on single books of
the New Testament. I have not thought it necessary to subjoin
practical applications, improvements as they are termed, to each chap
ter ; for he who submits himself to the working of Divine Love in the
Truth, imbibes from the Divine Words, when he has once perceived
their meaning, all things profitable for salvation, without labor and
without stimulus. They, however, who read rightly, that is, who
weigh all things, and will not be led from the text, but introduced to
it, will find some assistance in this work, we are sure, in arriving at
the full meaning of Scripture, and more especially with regard to
those matters, which we have spoken of in Sect. iv. Nor will the
Indexes at the end of the work be without their use. I will not add
more, either in commendation or excuse of my work, but simply re
quest the Reader, if he should ever meet with an exegetical commentary
on the whole New Testament or any part of it, beside which our
Gnomon appears superfluous, to compare the two works on a single
portion or chapter, e.g., Matthew xxiv. ; Acts xiii. ; Romans xii. ;
Hebrews xii. ; 1 Peter iii. ; or Revelation x. ; and then only form a
judgment. I must mention in this place Philip David Burk, who
has not only greatly assisted me, both by neatly transcribing my
Treatise on the Apocalypse, Ordo Temporum. and Gnomon, and by
his dexterity in making researches and solving difficulties, aiding me
to explain many things; — but has also become so fully acquainted
with my thoughts and feelings, by the daily intercourse of many
years, that after my departure, those who will perhaps take a greater

Xxxii THE AUTHOR'S PREFACE.
interest in them then than they do now, may inquire of him in my
stead, as of a kindred spirit, [iadipu^o;. This excellent man fulfilled
the wish of the author, by editing, with care and fidelity, several -of
his works ; the Gnomon, 1759, the Apparatus Criticus, 1763, and the
German Version, 1769.]
XXVI. In the Preface to my Larger Edition of the New Testa
ment, I thought it advisable to divide my Exegetical Notes, so as to
explain philological questions in Latin, practical matters in German.
I have since found that the two classes of subjects could not well be
separated : and I have therefore joined them together in this. Gno
mon. It is consequently less necessary for me to hurry the publica
tion of the German work, which I have in contemplation : for I have
determined to bring out in German annotations more exclusively
practical, on the whole New Testament. What may be the progress,
what the result of this undertaking, whether I live or sleep, I com
mit to God. As to the rest, I should not now venture to commence any
new work of length. Many examples have lately occurred of men
who, after a life spent in literary avocations, have been overtaken by
imbecility. Whatsoever remains to me and my companions of life or
strength, I recognize as a debt, and I adopt the words of David —
" Grant that I may recover myself, before I go hence, and be no more",
[This German Version of the New Testament, with practical notes,
appeared at Stuttgart, A. D. 1753, shortly after Bengel's death; and
again, carefully edited by Burk, in 1769. The notes marked V. G.
in the present edition, are from this German Version.]
XXVII. The multifarious abuse, or I should rather say nefarious
contempt of Holy Scripture has in our day reached its climax, and
that not only with the profane, but even with those who in their own
opinion are wise, nay spiritual: The r-BTPAnTAi, " it IS written,"
wherewith the Son of God Himself, in His single combat with Satan,
defeated all his assaults, has come to be held so cheap, that those
who feed upon Scripture whole and alone, are considered grovelers or
fools. Thus will the False Prophet find the gates open. And well-in
tentioned writers emulously produce practical treatises, prayers, hymns,
soliloquies, religious tales. Singly, they may be exceedingly useful :
but the mass of .them, when taken together, draws away many from
the Book of the Lord, that is the Scripture, which in itself combines,
in the utmost plenitude and purity, all usefulness. Let those who
approve the best things preserve the Heavenly Deposit, which God,
by a revelation ever growing in clearness from the time of Moses down
to that of the Apostles, has bestowed upon us not in vain. Then, if
any one thinks that he can obtain from this work of mine any aid
towards the saving treatment of the New Testament, let him employ
it for the glory of God, and for his own and others' profit,— and pray
for a blessing upon me.

SKETCH

LIKE AND WRITINGS OF J. A. BENGEL.

John Albert Bengel was born at Winnenden in Wiirtemberg,
on the 24th of June 1687, and on account of his frailty, which threat
ened speedy death, was hastily baptized at home. His father,
Albert Bengel, assistant parochial minister of that town, was his first
instructor ; and the son gratefully makes mention, in after life, of his
father's " easy and pleasant manner of instructing him." This parent
died in the year 1693 ; but D. W. Spindler acted to him as a second
father ; and as tutor in the High School of Stuttgart, along with
Sebastian Kneer, completed the boy's primary education. The
French invasion in Suabia, under Louis XIV., caused Bengel the
loss of his father's library ; but even this was made by him a subject
of thankfulness in after life, that the providence of God had removed
from him the temptation of reading too great a variety of books. At
the age of thirteen he was promoted into the Upper School, where,
under Hochstetter, Erchard, and others, he made considerable profi
ciency in various branches of knowledge. His mother, in 1703,
married Glockler, steward of the Theological Seminary of Maulbronn ;
and it was by the kindness of this excellent man that Bengel was
enabled to become a member of the Theological College of Tubingen.
Besides his other studies here, he chose for more private study Aris
totle and especially Spinoza, in whose doctrines he attained to such a
proficiency, that Professor Jager set him to arrange materials for a
treatise "De Spinocismo," which the Professor afterwards published.
He also made researches preparatory to a Church History, about to
be composed by the same author ; and to Jager's employment of him
at this time in such works, Bengel was no doubt in part indebted for
that clearness of arrangement and expression so observable in the
writings of both. His attention to Metaphysics and Mathematics
also aided to train his mind for analyzing the language of Scripture.
Professor Hochstetter was another who was of great service to Bengel

XXxiv LIFE AND WRITINGS OF J. A. BENGEL.
during his University career and subsequently. On the occasion of
the latter taking his degree of M. A., and the former of D. D„ it
was Beno-el's privilege, as respondent, to defend Hochstetter's final
disputation, "On the Price of Redemption." He, with Hochstetter,
subsequently superintended the correction of a new edition of the
German Bible, more conformed to the accentuated Hebrew, as far as
could be done without altering Luther's own renderings. This formed
a useful preparative to his labors in New Testament criticism ; and
also led to his writing an essay on the Hebrew accents, wherein he
strives to show that, though there is a general uniformity in the
accentuation of all the prophetical books, yet each book has besides
a distinct accentuation of its own, and that therefore, the Hebrew
accents, though not of equal authority ¦ with the text, are closely
connected with its true interpretation.
After leaving the University, Bengel, immediately upon ordination
in 1706, became curate in the City Church of Tubingen, under
Hochstetter. He next entered on the parochial charge of Metzin-
gen-under-Urach. In his own memoir he observes, "My first fort
night's residence, as curate of Metzingen, convinced me at once what
a variety of qualifications a young clergyman ought to have for such
an office. How totally different is it from the notions one had formed
of it at the University !"
Before a year had passed, he was called to the office of junior di
vinity tutor at Tubingen. This was not without its benefits to him.
He observes, "After one has spent some time among the people out
of doors, and acquired a popular taste, the gustum plebeium et popu-
larem, it is useful to return for a while to College again, to undergo a
second theological education. Thus, upon afterwards coming out, one is
likely to labor with more experience and success."
From 1711 to 1713 he served a curacy at Stuttgart. It was about
this period he composed a Latin treatise, On the Holiness of God, in
which he shows, by parallel passages of Scripture, that all the attributes
of God are implied in the Hebrew unipholy: in fact, that the Divine
holiness comprehends all his supreme excellence.
In 1713 he was promoted to the head-tutorship of a theological
seminary newly set up by Government at Denkendorf. Before enter
ing on it, he took a tour at the expense of Government, to qualify
him the better for his important post. This literary journey was of
much advantage to his future labors. At Heidelberg he became
acquainted with the critical Canons of Gerhart of Maastricht, which
he refutes in the Preface otK Gr.iomcn. In Halle, too, his attention
was drawn by Lang to Vitringa's "Anacrisis ad Apocalypsin," which,
as well as his conversations with Lang, who was a disciple of Spener,
led his mind into that train of thought, the fruit of which appears in
his Exposition of the Apocalypse.
From his earliest years Bengel had felt the dawnings of spiritual
life; and he mentions that the texts inscribed on the church walls of
his native town, concerning death, sin, righteousness, the crucifixion,
etc., produced in him, as a mere child, "emotions of great joy and
peace, and left on him profitable and lasting impressions." The woik

LIFE AND WRITINGS OF J. A. BENGEL. XXXV
of the Spirit of God within him was cherished by the religious ad
vantages which he enjoyed externally, in the pious lessons of his
parents. His favorite books in early life were such works as
Arndt's "True Christianity," Southon's "Golden Jewel," Gerhardt's
"Sacred Meditations" (in Latin), Franke's and Schade's "Introduc
tion to the Holy Scriptures." But the Bible was the book he loved
above every other. Not that he was exempt from the suggestions of
youthful levity at times, as he confesses himself, but he was mercifully
preserved from any serious wandering from his Heavenly Father.
Like most earnest thinkers, he was not without doubts assailing his
understanding, but they only drove him to draw the closer to God in
child-like prayer; and on his first attendance at the Lord's table he
experienced such inward peace, that he felt " a hearty desire of depart
ing to be with Christ." His doubts, too, gave him the greater power
to sympathize with others in doubt, instead of repelling them by harsh
ness. A remark of his own is well worthy of note, though a seeming
paradox : " Conversion easily leads to heterodoxy." The unconverted
man finds no difficulties, for he is indifferent to the whole question.
But he who has found the pearl of great price examines it with
anxious care; and as truth is not to be reached without struggles, in
the course of "proving all things" doubts will start up never thought
of before : but care and prayer will at last prevail, and faith will be
only the more firmly rooted by the storms which agitated it in its early
growth. The various readings in the Oxford Edition of the Greek Testament,
which at first caused him scruples, were overruled to good, leading
him to prayer, and to more careful pondering over every nice pe
culiarity of the Word of God. In writing subsequently to his pupil
Reuss, he remarks, as to the various readings of the Greek Testament,
" If the sacred volume, considering the fallibility of its many tran
scribers, had been preserved from every seeming defect, this preser
vation would have been so great a miracle, that faith in the Written
Word could be no longer faith. I only wonder that there are not
more of these readings than there are, and that none in the least af
fect the foundation of our faith."
His spiritual life was benefited too by his connection with a society
formed of Christian students in Tubingen, for the promotion of vital
godliness among themselves and their friends. A severe sickness,
which he had in 1705, brought him to the verge of death: but in the
height of it he felt the secret assurance of the Psalmist, Ps. cxviii. 17,
"I shall not die, but live, and declare the works of the Lord." The
effect of this discipline was to lead him to resolve, through God's help,
" to devote entirely to God's service this renewed grant of temporal
life." His tour through Germany, by bringing him in contact with
pious men of very different views, gave his religious character a
catholicity of spirit, alike removed from cold formalism and sectarian
fanaticism. In opening the institution at Denkendorf, Hochstetter, as president,
delivered the inauguration speech : Zeller, as senior tutor, delivered a
similar speech; and Bengel, as junior tutor, took as the subject of his

XXXvi LIFE AND WRITINGS OF J. A. BENGEL.
Latin speech, which was the third delivered, " The diligent pursuit of
piety the surest method of attaining true learning :" adopting Aristotle's
position, that the three chief requisites for sound learning are natural
abilities, instruction, and application, he proceeded to show that fer
vent piety is the life and soul of these requisites. He drew up for
the pupils a plan of study, entitled "The Denkendorf 'Die cur hie,' "
give a reason for this, in which he steadfastly kept in view the ONE ob
ject which in every thing should be our influencing motive, the glory
of God, a good conscience, and the public good; that the object of
education should be, not so much to inform, as to form, the pupil. So
successful was he in winning the affections of the pupils, whilst directing
them to the highest aims, that many of them corresponded with him
during the rest of their lives and his : for instance, J. F. Reuss, after
wards Chancellor of the University ; C. F. ffitinger, afterwards prelate
of Murrhardt, etc. From his twenty-sixth to his fifty -fourth year he
continued his arduous duties as a tutor. Being called to the dignity
of Prelate of Herbrechtingen, on the 24th of April 1741 he closed his
duties, as he had begun them twenty-eight years before, Avith a Latin
speech on " The beneficial influence of piety upon the studies of the
rising generation."
As a preacher Bengel soon became very ready : his maxim was to
"think much and write little;" yet to the end of his life he composed
a sketch of every sermon. He held it as an axiom, that "grace begins
where natural means can go no farther;" "that it was only for ex
traordinary not for common occasions, that the apostles themselves
were told, 'Be not careful what ye shall speak.'" He took great
pains about the close of a sermon ; for he considered that a preacher
who can come to a close when and how he pleases, is able to preach
the whole sermon with much greater ease. Rhetorical flourishes, and
aiming at popularity, he regarded as sinful, and quaint low sayings as ob
jectionable. He desired throughout to maintain that gravity (aBfiwrrjz) N
which holy Scripture enjoins. He gives this advice to the young
minister, "Begin the next sermon immediately after preaching the
last, whilst your spirit is still warm and stirred within you." As
to spiritual qualification, he remarks, that "every candidate for
the ministry ought to be able to exhibit the credentials of his
spiritual birth, because an unconverted minister, being not a man of
prayer, must be as inefficient as a bird with one wing." Bengel fully
believed in the necessity of a duly ordained ministry, and a regularly
organized church ; yet viewed secessions from the church as a provi
dential rebuke to its corruptions.
In his later years, honors were conferred upon Bengel which he
never ambitiously sought. His appointment to the prelacy of Her
brechtingen brought with it a change from a life of incessant toil and
active intercourse with students and scholars, to a life of ease and
comparative quiet. His literary labors were almost completed: the
Gnomon had received its imprimatur on the very day of his new ap
pointment. However, he soon found in his new sphere fresh fields
of usefulness. He commenced regular meetings for edification, like
those which he had held at Denkendorf, and he now expounded

LIFE AND WRITINGS OF J. A. BENGEL. XXXVJl
the four Gospels throughout, and subsequently the Apocalypse: and
it was from notes of his expositions of the latter, taken by his hearers,
and afterwards corrected by himself, that his well-known "Sixty
Practical Addresses" on the Revelation were put together. In 1749, he
was elected Counselor of Consistory and Prelate of Alpirsbach, which
obliged him to leave Herbrechtingen, and reside at Stuttgart. Hence
forth it became his official business to assist in directing the public
affairs of the Church. But this promotion did not make his views
more worldly. Three years before, in 1746, he had said, "I feel in
a manner satiated with this life. Oh if my faithful God grant me only
with this feeling a spirit of entire self-renunciation, all will be well.
Probably I shall soon be ripe." And in 1749, the year of this ap
pointment, he wrote, " The nearer my advancing years bring me to
the gate of eternity, the more gladly do I turn away from the exte
rior to the central matter. The presence of God is to me more than
all the learned world."
His final illness began with his sixty-sixth year, June 24, 1752.
Calm, serene, and silent, his soul reposed on God. On the day before
his death he partook of the Lord's Supper with twelve of his nearest
relatives, his children, grandchildren, and sons-in-law. When all
were assembled, Bengel, who at other times could scarcely speak, to
the surprise of all, poured forth a full confession of his faith, accom
panied with expressions of humiliation and prayer, which occupied
half an hour; and all present were deeply moved, and repeated a fer
vent Amen at the close. Then the hymn was sung which begins, " 0
Jesu Christ, my purest light." He then became silent as before, except
that he remarked, " We have not earned a stock of grace, but it is given
out for our use as we want it. As for those who think they earn it, God
is able to make them often feel very empty ; and He means them no
harm by it." At the point of his departure, these words were pro
nounced over him, "Lord Jesus, to Thee I live; to Thee I suffer; to
Thee I die : Thine I AM, in death and in life ; save and bless me, 0
Saviour, for ever and ever. Amen." Upon hearing the words,
Thine I am, he laid his right hand upon his heart, to signify his full
assent ; and so fell asleep in Jesus on Thursday, the 2d of November
1752. (Etinger remarks, "Bengel did not wish to die in spiritual parade,
but in the ordinary way ; like a person called out to the street door
from the midst of business ; so much so, that he was occupied with
the correction of his proof-sheets at his dying season, as at other
times. What he said of himself was, ' that he should for a while be
forgotten, but afterwards come into remembrance.' " The funeral
sermon was preached by Tafinger, from Heb. vii. 24, 25, " This man,
because He continueth ever, hath an unchangeable priesthood:
Wherefore He is able also to save them to the uttermost that come unto
God by Him, seeing He ever liveth to make intercession for them."
This text was selected because Bengel on his death-bed had said,
" The ground I feel under me is this, that by the power of the Holy
Ghost, I confide in Jesus as an everlasting High Priest, in whom I
have all and abound."

XXXviii LIFE AND WRITINGS OF J. A. BENGEL.
As A writer, Bengel's works were numerous, including, besides
his Editions of various ancient authors, about thirty original publica
tions of his own. Yet he held it as a principle, that " we ought to be
very careful about composing new books ;" for " every book should
add something to the reader's information, or at least to the im
provement of- his heart." He had a remarkable power of conden
sation, which was by no means characteristic of writers of his day or
his nation.
The earliest of his larger publications was a new Edition of Ci
cero's Epistles ad Familiares (Stuttgart, 1719). _ Conscientious at
tendance to apparent minutiae, as leading to most important exegeti
cal results, characterized him in his classical as in his theological
writings. He closed the work with an Appendix on the advan
tages of studying it, and the right uses to be made of it. In this
he° warns against the danger to personal Christianity of undue
devotedness to philological study. He had prepared materials for
editing Ovid's Tristia and Persius,- but was prevented from pub
lishing them by being called to undertake works of a more congenial
kind. In the midst of his classical occupations in 1717 he confessed
that he often " found his spiritual strength at a very low ebb among
the dead heathen."
His next work was an Edition of Gregory's Panegyric on Ori-
GEN, (Greek and Latin), for the use of his pupils 1772. His reason
for selecting it was because Gregory has shown, by his own example,
that an inquiring youth can find no solid satisfaction in all the hea
then philosophical systems, but is compelled, by a sense of his needs,
to seek refuge in the substantial truths of Christianity.
In 1725 he published his Edition of Chrysostom de Sacerdotio,
Greek and Latin, at Stuttgart. He pronounces that work decidedly the
best production of Chrysostom's pen. To it he added a Prodromus
Novi Testamenti GRiECi recte cauteque adomandi, i. e. a pro
spectus of a new critical edition of the Greek Testament. Be
sides, he wrote "Annotations upon Macarius;" also on "Ephrem
Syrus." Bengel, as has been already said, even while yet a student, had
felt an intense interest in the various readings of the New Testa
ment. Before the publication of Mill, the believer had to content
himself with the axiom, that the Providence of God could not
allow any such corruptions of the Sacred Record as would endan
ger the essential truths of our faith. Bengel now desired to put the
question on such a footing, that the Christian henceforth might not
only believe, but see, that such was the case. After having collated
numerous printed editions and manuscripts, (twenty-four in all, be
sides Latin ones,) and versions, he published, in 1734, as he had pre
viously announced in his Prodromus, his Greek New Testament, in
two forms, first that in quarto, and subsequently the other in octavo; and
simultaneously with the former, his Apparatus Criticus, or Critical
Commentary, in which he unfolds the true principles of criticism, the
value of his authorities, and the various readings in order. In the

LIFE and WRITINGS OF J. A. BENGEL. XXXIX
readings of his Greek text he did not admit a single expression that
h.id not been embodied in the existing printed editions, excepting a
few readings in the Apocalypse, where the text was less pure than
elsewhere; but in the margin he inserted some readings heretofore
confined to manuscripts. Research had convinced him, that any
reading not found in any former printed Edition was of minor impor
tance, and if introduced, might only cause offence to the weak. His
cardinal canon was, " Proclivi lectioni prsestat ardua," the diffi
cult is preferable TO THE EASY reading; for the obvious reason,
that the interpolator or transcriber would be much more likely to
substitute an easy reading for the more difficult one, than the opposite.
In the Preface to the Smaller Greek Text, he gives this admirable
rule for searching Scripture with profit,— " Te totum applica ad Tex-
tum: Rem totam applica ad te." Apply thyself wholly to the text;
Apply the subject ivholly to thyself. Among the passages especially
discussed in the Apparatus, as to the true reading, are Matt. vi. 13;
John i. 1, viii. 1 — 11; 1 Tim. iii. 16; 1 John v. 7. Lastly, in the
same work is given an Introduction to the Apocalypse, a book af
fected by more various readings than any book of the New Testa
ment, though it exists in fewer manuscripts. Bengel's exertions had
brought to light several manuscripts in which it is found.
These critical works of his were warmly received by many ; but
others, both Protestants and Roman Catholics, assailed him as a dan
gerous innovator. Among these opponents, the most prominent were
the authors of a publication, named "Early Gathered Fruits " (No. 4
of the year 1738): J. G. Hager, M. A., probably wrote the article
in which Bengel is accused of " unprecedented audacity." An oppo
site kind of objection was raised in an article of the Bibliotheque Raison-
nSe.oi Amsterdam, known to have been written by Wetstein, namely,
that Bengel had not gone far enough ; that he was too timid in not
inserting in the text, rather than in the margin, readings supported
by the best manuscripts, though never before printed; that the right
of using our critical resources was an undoubted one; that cautious as
Editors had been, they could not escape persecution : that Erasmus
had been rewarded with the reputation of an Arian, and Robert
Stephens was obliged to fly to Geneva to escape burning at the stake ;
that Bengel himself had been obliged to abandon his favorite caution
in editing the Apocalypse ; that therefore it would have been better had
he adopted in the text, whether from print or manuscript, whatever
reading he thought the best; but he ends with confessing that Bengel's
¦Edition of the New Testament was the best ever yet published.
Bengel in reply* wrote "A Defence of the Greek Testament,"
edited at Tubingen, in 1734. This he inserted in his "Harmony of
the Four Gospels," published in 1736. Besides the answers implied in
what has been written above, he notices what is most important, namely,
that the notion (Wetstein's) that the correctness of the reading should
be determined by a majority of manuscripts, is an unsound one. To
ascertain the authority of a manuscript, we must consider its origin,
a thing which often gives preponderance to one beyond a hundred
others.

Xi LIFEAND WRITINGS OF J. A. BENGEL.
He also replied to the "Early Gathered Fruits," through a journal
called " New Literary Notices from Tubingen." As to the changes
made by him in the Received Text of the Apocalypse, on which his
reviewer had dwelt most severely, Bengel showed that Erasmus so
hurried, it to press, that he had actually substituted for the original
Greek of the concluding part, a translation of his own into Greek
from the Latin Vulgate ! As to his Greek, text supplying infidels
with weapons, he shows that, on the contrary, if we restrict the
liberty of proper revision, we leave the sacred text exposed to every
presumptuous judgment ; that infidels cannot be ignorant of the
existence of various readings, while, instead of finding them increased
by his revision, they would find fewer for objecting against than ever;
that whereas one party accused him of undue caution, but the other
of temerity, it was evident he had kept the middle and therefore the
right way.
The Romanist party, headed by Rev. T. A. Berghauer, attacked
Bengel in a publication entitled Bibliomachia, in which the writer
threatens such " heretics, who have their flaming pride lighted up
by the Bible, with the strong arm, and spiritual and temporal sword
of the Catholic Church." Bengel, in his "Practical Addresses" on
the Apocalypse, replied, meekly showing that he had done no more than
what Cardinal Ximenes and the Editors of the Complutensian Bible,
with their patron Leo X., had done, namely, set a high value upon sound
criticism: that the author had appropriately entitled his pamphlet "Bi
bliomachia," War with the Bible ; for that it was a congeries of blas
phemy against the word of God in all Bibles, Catholic and Protestant ;
that the threat of persecution only showed that many prophecies in the
Apocalypse must now be on the point of fulfilment, and "well may
we arm ourselves with the patience and faith of the saints. The
children of peace cannot love contention : it is painful to them to be
obliged to contend even for the truth itself."
J. L. Hug, in his Introduction to the New Testament, remarks, that
Bengel was the first who classified manuscripts according to the inci
dental agreements in their general features and in their particular
readings. He marked two classes, the African and the Asiatic;
and the general principles, elicited by this simplification of the
question, set in motion the present march of criticism, which will
now proceed, even supposing his own editorial works could ever be
forgotten. In 1742, J. Gambold published Bengel's Greek Testament at
Oxford; and, in 1745, Bengel's text was taken as the standard for
revising the authorized Danish Version. A second edition of the
11 Apparatus Criticus" was published in 1763 by P. D. Burk, contain
ing later corrections of the Author, supplementary criticism on the
New Testament, and collations of another manuscript of the Apoca
lypse, of whicli a copy was given him by J. L. Mosheim.
Bengel had announced in his Prospectus of Chrysostom de Sacer
dotio, his intention to follow up his critical works with a Commentary
on the New Testament. His labors at Denkendorf had thoroughly
prepared him for this task. Accordingly it appeared under the' title,

LIFE AND WRITINGS OF J. A. BENGEL. xll
Gnomon Novi Testamenti, at Tubingen in 1742, 4to (New Ed.
1759, 1773: Ed. Steudel, 1835). The designation was meant to im
ply that the work is an Index or Pointer, "to indicate what lies
within the compass of the sacred text ; for Scripture is its own best
and safest interpreter;" less for the purpose of exhausting the text
for the reader, than to give suggestive hints. The title-page ex
presses at full his design, to set forth the majestic simplicity of the
Word of God; its unsearchable depth; its felicitous harmony, and its
adaptation to all practical uses, fie used frequent prayer to fit him
for the work : and when the Gnomon was sent him completed from the
Tubingen press, the 28th of March 1742, he sang that evening the
well-known hymn : —
" O Thou, who our best works hast wrought,
And thus far helped me to success,
Attune mv soul to grateful thought,
Thy great and holy Name to bless ;
That I to Thee anew may live,
And to Thy grace the glory give," etc.
As early as 1706 Bengel had begun collecting Annotations upon
Hedinger's Greek Testament. Since 1713 he had gone every two
years with his pupils through the Greek Testament. At length, in
1722, he determined on publishing a Commentary on it: he completed
it within two years : yet he kept it by him eighteen years more before
he gave it to the public. So also as to the German Translation or
Version ; he could not bring himself to undertake the translation at
all until December 1741, after he had just finished his preface to the
Gnomon ; and he wrote the preface to it only a few days before his
death. His reason for delay as to the Gnomon was, that he consi
dered sound criticism what was most wanted, and therefore wished
to send out his Critical Apparatus first. His reason as to the
German Version was his desire not to offend the strong prejudices
which existed against the publication of any new vernacular transla
tion ; especially as the Lutheran Version, was in the main correct : he
moreover hoped some one else, better qualified than himself, might
undertake the task ; but as none did so, and as he felt convinced of
the erroneousness of many of Luther's renderings, he at last thought
it his duty to publish it.
The Second Edition of the Gnomon was published, 1759, under the
revision of his son-in-law, the Rev. P. D. Burk, Dean of Kirchheim.
This Edition contained numerous exegetical and critical additions,
from notes left by Bengel, never before published. E. Bengel, in
the Third Edition, 1773, retained the exegetical portion of these ad
ditional notes, but transferred the critical portion of them to the "Ap
paratus," a Second Edition of which was now called for.
Bengel's first expository publications were his Tracts on the Apoc
alypse, in various theological journals: next in 1736, his "Harmony
of the Gospels:" in 1740, his "Exposition of the Revelation of Saint
John:" his "Ordo Temporum," or, System of Chronology, in 1741:
his Gnomon, in 1742: his Cyclus, in 1745: his "Age of the World,"
G

Xiii LIFE AND WRITINGS OF J. A . BENGEL.
in 1746: his "Sixty Practical Addresses on the Apocalypse," in 1747:
his "Testimony of Truth," in 1748: his "German New Testament,"
at Stuttgart, in 1753 ; and his "Vindication of the Holy Scriptures,"
in 1755. His " Sketch of the Church of the United Brethren" ap
peared at Stuttgart, in 1751.
Amono- his lesser writings were Contributions for the "Life of
Flacius;" Hymns for S. Urlsperger's "Instructions for the Sick;"
Contributions to the Notes of the Berlenburg Bible ; Notices of Gmelin ;
and "Christ's manner of conversing with His disciples."
[The Ordo Temporum and Age of the World are treatises on the
historical and prophetic dates of Scripture, in which an effort is made
to arrange them in a formal system, pointing onward to the day of
Christ's coming. This Bengel supposed would take place shortly,
and he fixed the year 1837 as a probable approximation to the date.
These writings have brought much ridicule on the author's name; but
it should be remembered that sacred criticism was in his day almost
in its infancy. And even in the Exposition of the Apocalypse, which,
more than his other writings, is influenced by the false view that
prophecy is intended to furnish us with the Chronology of the future,
Bengel's keen insight into the spirit and inmost meaning of Scripture
has given him, for all practical purposes, a vast superiority over the
commentators Of a better informed age; with the single exception,
perhaps, of Hengstenberg.]
Bengel had twelve children born to him, half of whom died in in
fancy. His daughter, Sophia Elizabeth, married Dr. Reuss, after
wards physician to the Duke of Wiirtemberg: Joanna Rosina married
C. G. Williardts, counselor to the Emperor Francis I. : Maria Barbara
married Rev. P. D. Burk, afterwards Dean of Kirchheim: Catherine
Margaret married Rev. E. F. Helwag, afterwards Dean of Goppingen.
Victor, his eldest son, a student in medicine, survived his father only
seven years. The younger, Ernest, became Dean of Tiibingen.

THE

GNOMON

OF THE

NEW TESTAMENT.

The name New Testament is sometimes given to that collection
of sacred writings, in which the New Testament, strictly so called, is
embodied. What the New Testament, strictly so called, really is,
is explained below on Matthew xxvi. 28. This collection is in two
parts, one of which contains the writings of the Evangelists and
Apostles, the other is the Apocalypse of Jesus Christ. In the former
is, first, the history of Jesus Christ from his coming in the flesh to his
ascension into heaven; then the external and internal history of the
Christian Church founded by the apostles upon his ascension. In
the latter, a revelation, which stands alone, teaches us the future of
Christ, the Church and the world, even to the consummation. In brief,
there are the Evangelists, the Acts and Epistles of the Apostles, and
the Apocalypse. The connection and relation which exist between
these various writings afford a satisfactory proof of their perfection.
I have shown in my Chronology (Ordo Temporum), at about what
time each of them was written.

(43)

ANNOTATIONS

ON THE

GOSPEL ACCORDING TO ST. MATTHEW.

The Evangelists contain the rudiments of the New Testament.*
( See John xvi. 12.) [The Evangelists mentioned in Ephes. iv. 11,
and in 1 Peter i. 12, where our version correctly has " them that have
preached the Gospel," were missionary preachers, not authors.]
They are four in number — two of them, John and Matthew, were ¦
themselves apostles, and therefore eye-witnesses ; the other two,
Mark and Luke, are themselves an example of faith, having learned
the Gospel from others with the utmost certainty. Matthew how
ever is presupposed, and, as it were, completed, by Mark ; the two
by Luke ; and all the three by John. Matthew, an apostle, wrote
first, and thus furnished a precedent for both Mark and Luke. John,
also an apostle, wrote last, and confirmed to mankind yet more fully
the books of Mark and Luke, already reliable in themselves. [Bengel
elsewhere argues that Matthew was the first to write, because he con
stantly calls Pilate governor, Greek, fjreycov; a title given him by the
others oi>'.y in Luke iii. 1. Also that John wrote before the destruc
tion of Jerusalem, from John v. 2, where he speaks as if the city still
stood. Harm. p. 37. But the order in which the Gospels were written
remains very uncertain. Many still hold Bengel's view as above ; Meyer
aud De Wette place Luke before Mark. With good reason, Alford
supposes the first three Gospels to have been written independently,:.
no one writer using another, but all resting on a common basis of
Apostolic oral teaching.] Matthew wrote especially to show the
fulfilment of the Old Testament Scriptures, and to convince the Jews.
Mark produced an abridgement of Matthew, adding many remarkable
* It is a priceless gift of God, that the deeds and words of the Saviour, while on earth,
were recorded by chosen men, and that then Gospel or testimony is still preserved.*
The Evangelists, from the earliest days of Christianity, were reckoned to be four; very
many pseudo-evangelists, whose writings were not in consonance with the pure faith,
having been rejected. An Evangb:list, if you desire an exact definition, is a holy manot
Gon, who publicly, and with an irrefr gablo testimony, sets forth to men a history of Jesua
Christ, either by word of mouth or in writing  Harm. Ev.. Ed. ii., p. 34, etc.
(44)

INTRODUCTIONS MATTHEW. 45
things omitted by him, and paying particular attention to the noviciate
of the apostles. Luke composed a narrative distinctly historical,
chiefly upon the office of Christ. John refuted the impugners of his
divinity. All recorded as such by these Four, were truly the deeds
and words of Jesus Christ. But each drew from a common treasury
those particulars, of which he had the fullest knowledge, which cor
responded to his own spiritual character, and which were best suited
to the time when he wrote, and to the persons whom he primarily
addressed. Chrysostom, at the commencement of his second homily
on the Epistle to the Romans, says, — " Moses has nowhere given his
name to his books. Nor has Matthew, John, Luke, nor Mark. Why
so f They wrote for those who were with them and knew them ; who
did not need to have them pointed out."
The term Gospel means : (1.) The Good News itself concerning
Jesus Christ, which Jesus Christ himself, and His forerunner, His
apostles, and the other witnesses, brought first to the Jews, then to
the whole human race. (2.) The whole office and system of proclaim
ing that News, either by preaching or writing : in which sense, for
example, Paul speaks of "my Gospel," in 2 Timothy ii. 8. Hence
the word is ¦ easily transferred to the writings in which the Gospel
narrative is recorded. If you wish, in Greek, to name at once the
four books, which Tertullian styles the Gospel Document, you ought
in strictness to make use of the singular number, and say, the Gos
pel according to the four Evangelists, not in the plural, the Gospels
etc., except perhaps for the sake of brevity. For there is a single
design in all ; though treated in one manner according to Matthew,
that is, as to Matthew's part, by Mattheio, as Matthew treated it ;
in another manner according to Mark ; etc. (Comp. the use of xavd,
over against, Acts xxvii. 7, at the end. Nevertheless, as in Genesis, the
first word which occurs is Bereshith, which afterwards became the title
of the book in Hebrew ; so the first word written by Matthew was the
Book, (Gr. /9//3^oc) ; by Mark the Beginning (Gr. dp%y) and so on. The
appellation Gospel however, is given to the book itself by the most
ancient fathers. By the same authorities, Matthew is said to have
written his Gospel in Hebrew. Why may he not have written the
same work in Greek as well as in Hebrew, with the same contents,
even though he did not, strictly speaking, translate it from the one
language into the other ? Comp. Jeremiah li. 63, xxxvi. 28. [It is
now generally held by orthodox commentators that Matthew first
wrote in Hebrew ; and his book was afterwards rewritten by himself
in Greek, or else translated under apostolic authority. The former
is Olshausen's view, the latter Meyer's.]

SYNOPSIS OF THE BOOK.

The a.
b. c.
d.

( I The Nativity, and the following events.
The Genealogy:
The Birth:
The Magi: -
The Flight and Return.
II. Our Lord's Entrance on His Ministry.
a. John the Baptist: -
b. The Baptism of Jesus :
c. His Temptation and Victory.

III. The deeds and words, by which Jesus proved that
he was Christ. At Capernaum : -
1. His Preaching, -
2. The call of Peter and Andrew, James
and John, - - - -
3. His Preaching and Healing, the gath
ering of Multitudes,
4. The Sermon on the Mount,
5. The Leper, ...
6. The Centurion and his servant, -
7. Peter's mother-in-law, -
i 8. Many sick persons. -
b. | The voyage across the sea ; two men taught
I concerning following Christ; command
] exercised over the wind and the sea: -
(^Devils migrating from men into swine. -

Ch.

in.

iv.

1-17
18-25 1-12
13-23

1-12
13-17 1-11

12-16 17
18-22 23-25
.—vii. viii. 1-4
5-13
14,1516,17 18-2728-34

c.

(40)

'Again at Capernaum,
1. The Paralytic,
2. The call of Matthew, Intercourse
with Sinners defended, ...
3. Fasting,. -
4. The girl dead, and, after healing of
one with an issue of blood, restored
to life, 
5. The Two Blind Men, -
6. The Demoniac, -
7. Our Lord goes through the cities and
villages, and commands prayer for la
borers, - - ...
8. He sends and instructs laborers,
and preaches Himself: -

ix.

1-8

9, 10-13 14-17

18-26 27-31 32-34

x.
xi.

35-38 1-42 ]

SYNOPSIS OF THE BOOK

47

d.

9.
10.

11. 12.13.14.

15. 16.
17.
At At 1.

9.

John's message: -
Our Lord praises John, denounces
woe against the refractory cities, in
vites those that labor:
The ears of corn rubbed :
The withered hand healed :
The Pharisees lay snares: Jesus de
parts: 
The Demoniac is healed: the people
are amazed : the Pharisees blaspheme :
Jesus refutes them, -
He rebukes those who demand a sign,
He declares who are His,
He teaches by Parables,
Nazareth, -
other places,
Herod, after the murder of John, hear
ing of Jesus, is perplexed : Jesus de
parts, and is sought by the people,
fie heals ; and feeds five thousand : -
The sea voyage, and cures in the land
of Gennesareth, -
Unwashen hands; -
The woman of Canaan; -
Many sick healed; -
Four thousand fed ; -
In the coasts of Majrdala, those who
demand a sign are refuted ;
The warning concerning leaven.

Ch. xi. 2-6

xii.

7-30 1-8
9-13
14-21

22-37 38-45
46-50 1-52
53-58

1-13
14-21 22-36 1-20
21-28 29-31
32-38

39-xvi. 4
5-12

Xlll.

XIV.

IV. Our Lord's Predictions of His Passion and Re
surrection. a. The First Prediction.
'1. The preparation by confirming the
fundamental doctrine, that Jesus is
the Christ: -
2. The Prediction itself delivered; and
the interference of Peter rejected.
The Second Prediction.
C\. The Transfiguration on the Mount;
silence enjoined; .... xvii
2. The Lunatic healed; -
3. The Prediction itself;
4. The Tribute-Money paid ; -
5. Who is the greatest? - - -xviii.
6. The duty of forgiving injuries. -
c. The Third Prediction.
'1. The Departure from Galilee; - xix. 1, 2
2. The question concerning Divorce; - 3-12
3. Kindness to little children, - - 13-15

\

13-30
21-28

1-13
14-21
22, 23
24-27 1-20
21-35

48

SYNOPSIS OF THE BOOK,

Ch. xix. 16-22

S

XX.

XXI,

23-26 27-30 1-16
17-19 20-28

1-11
12-17 18-22

c.

4. The Rich Man turning back ;
And thereupon discourses,
On the Salvation of the Rich, -
On the Rewards of following Christ.
t On the Last and the First. -
5. The Prediction itself;
6. The request of the sons of Zebedee;
humility enjoined. - - - -
V. '7. The two Blind Men cured.
V. The Events at Jerusalem immediately before the
Passion. Sunday:
1. The Regal Entry, - . -
2. The Cleansing of the Temple; -
Mondav: The Fig-tree. 
Tuesday. Occurrences —
'A. In the Temple:
1. The Interference of the Chief Priests,
i. Repulsed,
a. By a Question on John's Bap
tism, -
b. By Parables :
(i) The Two Sons,
(2) The Vineyard,
ii. They proceed to lay snares for
Him.
2. The Parable of the Marriage Feast: xxii.
.3. The Questions of Adversaries —
i. Concerning Tribute, - - -
ii.  the Resurrection, -
iii.  the Great Commandment :
4. Our Saviour's question in return
concerning David's Lord, -
His warning concerning the Scribes
and Pharisees, ... xxiii.
His denunciation against them,
And against the city itself: —
B. Without the Temple.
Discourse on the Destruction of the
Temple and the World. - - xxiv. xxv.
VI. The Passion and Resurrection.
A. The Passion, Death, and Burial.
a. Wednesday.
a. Our Lord's Prediction, - - xxvi.
6. The Deliberation of the Chief
Priests, -
c. The agreement of Judas, offended
at the anointing of our Lord, to be
tray Him. -

23-2728-32 33-44
45-46 1-14
15-2223-33 34-40
41-46 1-12
13-36 37-39

1,2 3-5
6-16

SYNOPSIS OF THE BOOK.

49

Thursday
a. By Day ; The Passover prepared.
b. At Evening.
1. The Betrayal indicated, -
2. The Lord's Supper.
By Night,

Ch. xxvi.

c.

1.

2. 3.

B.

The offence of Peter und the
Disciples foretold; -
The Agony in Gethsemane; -
Jesus is taken, forbids the em
ployment of the sword, rebukes
the crowd, is deserted by His
Disciples: - - -
4. Is led to Caiaphas: false wit
nesses are unsuccessful: con
fesses Himself to be the Son
of God: is condemned to die:
is mocked. -
5. Peter denies ; and weeps.
c. Friday.
a. The Passion consummated.
In the Morning.
1. Jesus is delivered to Pilate.
2. The death of Judas.
The kingdom of Jesus: His
silence. -
Pilate, warned in vain by his
wife, releases Barabbas, and
delivers Jesus to be crucified. -
Jesus is mocked and led forth.
: The Third Hour.
The Vinegar and Gall : the Cross :
the Garments divided: the In
scription on the Cross: the
two Thieves: Blasphemies.
m. From the Sixth to the Ninth
hour: Darkness: Desertion.
The Death. - -
The Vail Rent, and the great
Earthquake. -
The Centurion wonders: the Wo
men behold. -
The Burial. ....
d.~ Saturday. The Sepulchre guarded, -
The Resurrection: a. Announced to the Women.
1. By an Angel, -
2. By the Lord Himself,
Denied by His Enemies,
Manifested to His Disciples

3.

4.

5.

17-1920-25
26-29

30-35
36-46

47-56

57-d869-75

xxvii. 1, 2
3-10
11-14

15-26
27-32

XXVlll,

b.

c.

33-44
45-49 50
51-53
54-5657-61
62-66

.1-8
9,10
11-1516-20

50 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER I.
The Book of the Generation— A phrase employed in the Septu
agint, Gen. ii. 4 and v. 1. [Comp. Gen. vi. 9, xi. 10. The phrase
originally meant table of genealogy ; but as history among the Hebrews
grew out of genealogical records, it came to mean the history itself,
Gen. xxv. 19, xxxvii. 2.] For those books of the New Testament
which were written earliest most abound with Hebraisms: and Divine
Wisdom provided that a language eminently fitted to express the ,
teachings of the New Testament, should be prepared by the Greek
version of the Old. This title, however, the genealogy, strictly refers
to what immediately follows (as appears from the remainder of the
first verse), though its force extends also to the whole book, which is
designed to lead men to recognize in Jesus the Christ, the Son of
David, etc., [in whom, as being the promised Messiah, the prophecies
of the Old Testament are accomplished. Hence the evangelist fre-
qmntly repeats the formula, "That it might be fulfilled." — V.
G.] Ver. 20, ch. ix. 27, etc. For Scripture is wont to combine
with genealogies the reasons for introducing them. See Gen. v. 1
and vi. 9. Of Jesus Christ — The compound appellation, Jesus Christ,
or Christ Jesus, and more simply Christ, [the Greek rendering of
the Hebrew Mashiah or Messiah, anointed,] (the official for the per
sonal name,) grew into use after the coming of the Comforter. The
four Gospels, therefore, use it only at the beginning or end, the other
writings everywhere. [Our Lord calls himself Jesus Christ, John xvii.
3.] — See Notes on Rom. iii. 24 and Gal. ii. 16. Comp. ver. 16 be
low. The Son of David, the Son of Abraham — Our Lord is called
Son of David and Son of Abraham, because He was promised to both.
Abraham was the first man, David the last, to whom that promise was
made; whence He is called the Son of David, as though David had
been His immediate father. Both of these patriarchs received the
announcement with faith and joy. John viii. 56 ; Matt. xxii. 43.
Each man in this list knew of those who preceded, but not of those who
followed him. Oh, with what delight would they have read this intro
duction of Matthew, in which we take so little interest ! An allusion is
here made by anticipation to the three Fourteens (verse 17th), of which
the first is distinguished by the name of Abraham, the second by that
of David, whilst the third, commencing, not like the others with a
proper name, but with the Babylonian Captivity, is crowned with the

M A T T H E W 1 . 5 . 51
name of Jesus Christ Himself: for the first and the second Fourteen
have a promise, the third, its fulfilment. The narration, however, in
the first verse goes backward from Christ to David, from David to
Abraham. / And so much the more conveniently is Abraham put here
in the second place, because he is mentioned immediately again in the
following verse. Mark, however, in the opening of his Gospel, calls
Jesus Son, not of David, but of GOD, because he begins with the
baptism of John, by whom our Lord was pointed out as the Son of
God. Thus each of these evangelists indicates the scope of his work
in the title. The former part of this verse contains the sum of the
New Testament — the latter part, the recapitulation of the Old.
2. Abraham — Matthew descends in his enumeration, though in ver.
1, he also ascended ; and begins not from Adam, but from Abraham ;
without however excluding the Gentiles (Comp. ch. xxviii. 19), for in
Abraham all nations are blessed. And his brethren — Their brethren,
though they had them, are not named with Abraham, Isaac, or
Jacob, but only with Judah. The promises belonged to the family
of Israel.
3. And Zara — a twin-brother. Of Thamar — Matthew mentions in
this list such women as were connected with the race of Abraham [and
the ancestry of Jesus] by any peculiar circumstance. Thamar was to
be the wife of Shelah (Gen. xxxviii. 11, 26), and Judah became by
her the father of Pharez and Zara : Rahab, though a Canaanitess,
became the wife of Salmon : Ruth was a Moabitess, yet Boaz mar
ried her. Uriah's wife became David's.
4. Naasson — Contemporary with Moses. The silence regarding
Moses observed throughout this series is remarkable.
5. Boaz of Rahab — Some think the immediate ancestors of Boaz
are omitted here ; but it stands thus also in Ruth iv. 21 : nor can the
first Fourteen, the standard of the others, admit of an hiatus. Others
more correctly account for such a length of time, by supposing the pa
rents very old at their children's birth. The definite article, prefixed in
the Greek to the name of Rahab, shows that Rahab of Jericho is
meant ; nor does the spelling interfere with this view, for both Raab
or Rahab (Greek lPo.a$, as the Sept. in Josh. vi. 24, etc.) and Rahab
(Gr. Pa%dj3 as here,) are written for the Hebrew Rahab. Rahab was
young when she hid the spies (Josh. vi. 23) : but outlived Joshua and the
elders (Ibid. xxiv. 29, 30) ; and her marriage with Salmon must have
taken place still later, as it is not mentioned in that book, though it
is recorded that she dwelt in Israel (Josh. vi. 25). In Ruth i. 1, the
earliest times of the Judges seem to be meant, so that the verb ruled,
which might otherwise be supposed redundant, may have an inceptive

62 THE GNOMON OF THE NEW TESTAMENT.
force, as in like manner fmmalak, he reigned, often signifies he began to
reign [as 2 Sam. xv. 10, xvi. 8,] : and Naomi must have gone into
Moab, before the Moabite domination mentioned in Judges iii. 12,
etc. Thus Rahab could be, as she actually was, the mother of Boaz.
He married Ruth when far advanced in life (Ruth iii. 10) ; and their
grandson, Jesse, when very old (see 1 Sam. xvii. 12, 14), became the
father of David. Compare on Jehoiada, .2 Chron. xxiv. 15.
6. But David the King — The title the King has been omitted here
by some early editors; [Tisch. omits it; the authorities are almost
equally balanced ;] but David's royalty is twice mentioned here, as is
the Babylonian captivity afterwards. The same title is implied after
the names of Solomon and his successors, as far as ver. 11. David
is, however, called especially the King, not only because he is the
first king in this series, but also because his throne is given to Mes
siah. See Luke i. 32.
7. Begat — Bad men, even though useless to themselves while
living, do not exist in vain ; since through them even the elect arc
born. 8. But Joram begat Ozias — Ahaziah (who is the same as the Joahaz
of 2 Chron. xxi. 17, and xxii. 1), Jaash, and Amaziah (1 Chron. iii.
11, 12), are here passed over : so that the word begat must be under
stood mediately, like the word son, in the first verse. So too six
generations are left out in Ezra vii. 3, between Azariah and Meraiotu.
Comp. 1 Chron. vi. 7, 8, 9. Matthew omitted these three, not be
cause he was ignorant of them, since the whole context proves the
contrary, but because they were well known to all : nor did he do it
fraudulently, since, by increasing the number of generations, he would
have strengthened the proof that the Messiah must already have ap
peared. Nor did he omit them on account of their, impiety, for he
has mentioned other impious men, as Jechonias, whom indeed he no
tices particularly, and he has passed over pious men. But, as hi de
scribing roads and ways, especial care is needed where forks occur,
whereas a straight road may be found of itself, so does Matthev/
in this genealogy point out particularly those who had brothers, and
who, in preference to them, became ancestors of Messiah. He has
carried this so far that, having reason not to name Jehoiakim, he as
signs his brothers to his only son [see 1 Chron. iii. 15, 16. Comp.
Jer. xxii. 30] ; whilst he passes quietly over Joash, who was the
only link of his race, together with his father and son. Furthermore,
as in geography the distances of places are, without any violence to
truth, described sometimes by longer, sometimes by shorter stages,
bo with the steps of generations in a genealogy ; among the Hebrew,

MATTHEW I. 11. 53
as well as others. The language of the New Testament usually ra
ther implies than asserts matters already well known from the Old
Testament, and not liable to be mistaken, with a brevity suited to its
earnest spirit, (see Acts vii. 16,) as well as desirable on other grounds.
[Some suppose that these three kings were omitted, because descended
from the heathen Athaliah ; by marrying whom Jehoram corrupted
his race to the third and fourth generation. Ebrard.] Oziah was
previously called Azariah, but by the omission of one Hebrew letter
h, R) his name becomes Oziah.
11. But Josias begat Jechonias — Many transcribers ancient and
modern, principally Greeks, have inserted Jehoiachim here, both be
cause the Old Testament had it, and because the number of fourteen
generations, from David to the Babylonian captivity, given by
Matthew, seemed to require it. Jehoiachim however must not be
inserted: for history would not suffer Jehoiachim who had brothers to
be named without them, and brothers to be thus given to Jechonias,
who had none. Some have sought for Jehoiachim in Matthew's
first mention of Jechonias ; Jerome especially, in answering Porphyry's
objections to this verse on the ground of the hiatus. No transforma
tion, however, will make Jechonias and Jehoiachim one and the same
name: nor can we any more suppose that Jehoiachim and Jechonias
are intended by naming Jehoiachim twice, than that two Isaacs are
intended by repeating Isaac's name ; and so with the other names.
The same Jechonias is twice introduced under his own name: he was
descended from Josiah through Jehoiachim, whose name is omitted.
Matthew calls Jechoniah's uncles his brothers (Comp. Gen. xiii.
8), and taat with great felicity ; for Zedekiah succeeded Jechoniah on
the throne after the commencement of the captivity, to the exclusion
of the son of Jechoniah, who, though his nephew, was born eight
years before him. The brothers, therefore, of Jehoiachim are appro
priately mentioned after Jechoniah as his brothers. The chief of
these was Zedekiah, who is expressly called the brother in 2 Chron.
xxxvi. 10, and 2 Kings xxiv. 17, instead of the uncle of Jechoniah.
About the time of the migration — The preposition im, at or about, which
is contrasted with psxa, after, in the twelfth verse, is also employed
sometimes to indicate that one event occurred about the time of
another. (See Note on Mark ii. 26. So a is prefixed, Gen. x. 25.)
The birth of Jechoniah was speedily followed by the captivity ; — •
which is called by the Sept. both dnotxeala, emigration, and ysToexeaia
removal ; the former with reference to Palestine, the latter to Babylon.
BafiuXcovos, literally, the migration of Babylon — i. e. to Babylon. In
like manner uthe way of Egypt" in Jer. ii. 18, signifies the way into

54 THE GNOMON OF THE NEW TESTAMENT.
Egypt. [Greatness, power, and human wisdom appear among the
ancestors of the Son of God; bwt he will not enter the family till all
those are first gone out. Q.]
12. After — after he had migrated to Babylon. But Salathiel begat
Zorobabel — Pedaiah intervening. Luke (iii. 27) mentions another Sala
thiel and Zorobabel, father and son, who must have lived about the
same time with these.
13. Begat Abiud— This is the same as Hodaiah, who also was de
scended from Zorobabel, through several intervening ancestors; (1
Chron. iii. 19, 24), as Hiller shows that the Jews supposed the
genealogy in this passage to be that of Messiah: nor indeed was
there need of bringing down any other genealogy than his. There
can therefore be no doubt that the passage in question was particu
larly well known to the Jews; and there was thus the less need
that Matthew should repeat it at length. In this generation then
the scripture of the Old Testament ends. The remainder was sup
plied by Matthew from trustworthy documents of a later date, and no
doubt Of a public character.
16. The husband of Mary — This turn of the genealogical line is pe
culiar ; and here several remarks are necessary.
I. Messias or Christ is the Son of David.
This is admitted by all. — Matt. xxii. 42. Acts ii. 30.
II. In their genealogies both Matthew and Luke teach that Jesufis
the Christ.
This is clear from Matt. i. 16, and Luke iii. 22.
III. When Matthew and Luke wrote, the descent of Jesus from
David had been placed beyond doubt.
Matthew and Luke wrote before the destruction of Jerusalem, when
the genealogy of the house of David could be copied entire from the
public records; and adversaries never objected, when Jesds was so fre
quently hailed as the Son of David.
IV. The genealogy in Matthew from Abraham, and that in Luke
from the creation to Joseph the husband of Mary, is deduced, not
through mothers but fathers, and those natural fathers.
This is evident in the case of all those ancestors whose names
Matthew and Luke repeat from the Old Testament. Thus it is not
said whether Ruth had been the wife of Mahlon or Chilion ; but Obed
is simply said to be the son of Boaz by Ruth [though his legal father
was Mahlon. — See Ruth iv. 10, etc.] From Abraham to David the
same ancestors are evidently mentioned by both Matthew and Luke ;
bo that there can be no doubt but that both Evangelists intend, not
mothers, but fathers, and those actual fathers, from David to Joseph.

MATTHEW I. 16. 55
Thus, in the books of Kings and Chronicles, whenever the mother of
a king is mentioned alone, it is a sign that he whom her son is said to
have immediately succeeded was his natural father.
V. The genealogy in Matthew from Solomon, and that in Luke
from Nathan, are brought down to Joseph, not by the same, but ly
different ways.
This is clear from the preceding section.
VI. Jesus Christ was the Son of Mary, but not of her husband
Joseph. This is evident from Matt. i. 16.
VII. It was necessary that the genealogy of Mary should be drawn
out. Without the genealogy of Mary, the descent of Jesus from David
could not be proved, as follows from what has just been said.
VIII. Joseph was for some time reputed to be the father of the Lord
Jesus. The mystery of the Redeemer's birth from a virgin was not made
known at once, but by degrees ; and, in the meanwhile, the honorable
title of marriage was required as a protection. Jesus, therefore, was
believed to be the Son of Joseph : for instance, after His baptism by
Philip (John i. 45) ; in the time of His public preaching, by the Na-
zarenes (Luke iv. 22 ; Matt. xiii. 55), and only a year before His
Passion by the Jews (John vi. 42). Many still clung to this opinion
even after our Lord's Ascension, and up to the time, a few years
later, when Matthew wrote.
IX. It was therefore necessary, meanwhile, that the genealogy of
Joseph also should be given.
It was necessary that all those who believed Jesus to be the Son
of Joseph should be convinced that Joseph was descended from David.
Otherwise they could not have acknowledged Jesus as the Son of
David, nor consequently as Christ. When therefore the angel first
appeared to Joseph, and commanded him to take unto him his wife,
he called him (ver. 20) the son of David: because the Son of Mary
would for a time bear that name as if derived from Joseph. In like
manner, not only was Jesus in truth the first-born (Luke ii. 7, 23) of
His mother, but it was proper that he should be reputed to be the
first-born of Joseph : those, therefore, who are called the brethren of
Jesus, were His first cousins, not His half-brothers. It is needless to
attempt, with some, to prove the consanguinity of Joseph and Mary
from their marriage : for even if David be their nearest common an
cestor, Matthew's object is attained. Matthew therefore furnishes
Joseph's genealogy, but still so as to do no violence to truth. For

56 THE GNOMON OF THE NEW TESTAMENT.
he does not say that Jesus is the Son of Joseph, but he does say that
He was the Son of Mary ; and in this very sixteenth verse he inti
mates that this genealogy of Joseph, which had its use for a time,
would afterwards become obsolete. Mary's descent from David was
equally well known at that time, as appears from Luke.
X. Either Matthew gives the genealogy of Mary, and Luke that of
Joseph ; or Matthew that of Joseph, and Luke that of Mary.
This clearly follows from the preceding sections.
XI. The genealogy in Matthew is that of Joseph ; in Luke, that of
Mary. Matthew traces the line of descent from Abraham to Jacob : he
expressly states that Jacob begat Joseph, and expressly calls Joseph
the husband of Mary. Joseph therefore is here regarded as the de
scendant of those who are enumerated, not on Mary's account,
but on his own. Matthew, indeed, expressly declares that Jacob was
the father, not of Mary, but of Mary's husband, Joseph ; but
Luke less explicitly simply places Heli (Luke iii. 23) after Joseph.
Since then Joseph is described in Matthew as actually the son of
Jacob, Luke cannot mean to represent him as actually the son of
Heli. We must therefore conclude that he is Heli's son by a rela
tionship, not direct, but through another, and that other his wife.
Mary then is the daughter of Heli. The Jewish writers mention a
certain Mary, daughter of Heli, whom they describe as suffering ex
treme torments in the lower world. (See Lightfoot on Luke iii. 23.)
Luke does not however name Mary in the genealogy ; for it
would have sounded ill, especially to Jewish ears, had he written
"Jesus was the son of Mary, of Heli, of Matthat," etc. Hence he
names the husband of Mary, yet so that all may understand, from
the whole of his first and second chapters, that Joseph's name stands
for Mary's.
XII. That in Luke is the primary, that in Matthew the secondary
genealogy. When genealogy is traced through female as well as male ancestors,
descent may be deduced in many ways from one root ; whereas a
pedigree, traced simply from father to son, must consist of a single
line. In the genealogy however of Jesus Christ, Mary, his mother,
is reckoned with his male ancestors, by a claim of incomparable pre
cedence. In ordinary tables of descent, the male line is always pre
ferred to the female. Mary however enters this genealogy with a
peculiar and unrivaled claim, above that of any father in the whole
human race ; for whatever Jesus derived by descent from man — from
Abraham, or David — that He derived entirely from His mother. This

MATTHEWI.16. 57
is the One Seed of Woman without man. Other children owe their
being partly to the father, partly to the mother. The genealogy of
Mary, therefore, which is given in Luke, is the primary one. Nor
can that of Joseph, in Matthew, be considered otherwise than
secondary, and merely employed for the time, until all should be fully
convinced that Jesus was the Son of Mary, but not of Joseph.
Matthew mentions Jechoniah, although he is passed by in the pri
mary genealogy. — ( Jer. xxii. 30 ; Comp. Luke i. 32, 33.)
XIII. Whatever difficulty yet remains in the whole matter, so far
from weakening, should rather confirm our faith.
The house of David had, in the time of Jesus of Nazareth, dwindled
down to so small a number (see Rev. xxii. 16), that on this ground
also the appellation Son of David was used as a proper name for
The Messiah. And that family consisted so exclusively of Jesus
and His relatives, that any one who knew Him to belong to it could
not fail, even without the light of faith, to acknowledge Him as the
Messiah, since the time for His coming had arrived, and no other
member of the family could rival the claim of Jesus. Our Lord's
descent, therefore, from David, as well as His birth at Bethlehem,
were less publicly known ; nay, rather He was in some degree veiled,
as it were, by the name Nazarene, that faith might keep its price.
— John vii. 27, 41, 42. And men, having been first induced on other
grounds to believe that Jesus was the Messiah, concluded, on the same
grounds, that He must be the Son of David. — Matt. xii. 23. The neces
sary public documents, too, were in existence ; hence the chief priests,
though opposing Jesus in every way, never called in question His
descent. Nay, even the Romans received much information on His
descent from David. Luke ii. 4. Of old the facility with which his
descent could be traced showed Jesus to be the Son of David ; now
the very difficulty of so doing, since Jerusalem and its public records
were destroyed, affords a proof, against the Jews at least, that the
Messiah must have come. Should they acknowledge any other as the
Messiah, they must ascertain his descent from David just as we do
that of Jesus of Nazareth. The relations of this question have greatly
changed, with the increase of light. Formerly Jesus was called The
Son of David, by the multitude (ch. xii. 23. xxi. 9), by children (xxi.
15), by the blind men (ix. 27, xx. 30), by the woman of Canaan (xv.
22): but He never declared, to His disciples that lie was the Son of
David, and they, in confessing him, called Him not The Son of
David, but The Son of God. He invited also those who called
Him the Son of David, to advance further. — Matt. xxii. 42, 43, ix.
28. At first our Lord's descent from David was rather a ground
8

58 THE GNOMON OF THE NEW TESTAMENT.
of faith, afterwards it became rather an object of faith. No difficulty
can now hinder the believing.— See 2 Cor. v. 16. Jesus is the root
and the offspring of David, and the bright and morning star. [Rev.
xxii. 16.]
XIV. Matthew and Luke comhine further advantages with, the gene
alogy itself.
If the Evangelists had merely wished to show that Mary and
Joseph were descended from David, it would have been sufficient,
taking the genealogies in the Old Testament for granted, to commence
where these ' end, namely, with Zorobabel, or certainly with David
himself, and trace the line through Nathan or Solomon .to Jesus
Christ. Matthew, however, begins further back, namely, with Abra
ham, and descends through David and Solomon. Luke ascends to
Nathan and David, and thence beyond Abraham to the beginning of
the human race. Each of them, therefore, must have had at the same
time some further object.
Luke, as is evident at first sight, makes a full recapitulation and
summary of the lineage of the human race, and exhibits with that
lineage the Saviour's consanguinity to all, even Gentiles. Matthew,
writing for Hebrews, begins with Abraham, thus reminding them of
the promise. Again, Luke simply enumerates the whole series,
through more than seventy names : whereas Matthew, besides several
remarkable observations which he adds in particular cases concerning
their wives and brothers, and the Babylonian Captivity, divides the
whole series into three periods ; and, as we shall presently consider, ,
enumerates in each of these periods fourteen generations!, Hence
also we perceive the convenience of the descent in Matthew and the
ascent in Luke : for thus the former conveniently introduced his
observations and divisions ; the latter, to avoid the stricter word begat,
and take advantage of the formula, as was supposed, and in an exqui
site manner to end the whole series in God. Matthew deals with the
Jew, who is to be convinced that Jesus is the Christ, by such means
as His genealogy. And he often expresses and proves what the
other Evangelists assume. The force of the name Christ recalls espe
cially the promise to David concerning Messiah's Kingdom : and the
force of the name Jesus recalls especially the promise to Abraham
concerning the Blessing.*
* Christ — the Greek XpurrSj, or Messiah — the Hebrew rWD means Anointed, i. c, King.
Jesus is the proper name of our Lord; Christ is a surname, implying his office. The
ancients were expecting the Christ, before the birth of Jesus : when Jesus had been bom,
it was proved that he was the Christ; and when that proof subsequently became widely
known, the appellation Jems Christ became the prevalent one. — V. G.

MATTHEW I. U.

59

[We retain the above argument entire, because it gives Bengel's
'mature view, is in itself as plausible as any other attempt to explain
these lists, and even where it is unsatisfactory often contains valuable
suggestions. Olshausen and Ebrard also maintain that the genealogy
given by Luke is that of Mary, but Alford, Meyer and others more
correctly reject this as an unfair wresting of Luke's words. Alford,
on Luke iii. 23, well says that every attempt to reconcile the two
genealogies has violated either ingenuousness or common sense; not
because they are contradictory, but because the means of explaining
them are lost. Luke may, like Matthew, have omitted many ; the
same man often bore two or more names ; the children of a levirate
marriage (Deut. xxv. 5. Matt. xxii. 24) might be accounted to
either husband. "With all these elements of confusion, it is quite as
presumptuous to pronounce the genealogies discrepant, as it is over
curious and uncritical to attempt to reconcile them," p. 427.]
17. So all the generations, etc. — An important summing up, the
force of which we exhibit by the following positions :
I. Matthew introduced this clause4or an important purpose.
The Messiah was descended from David through Nathan : but
Matthew descends from David through Solomon to Joseph. Those-
therefore who already knew that Jesus was not the Son of Joseph,
paid little heed to Joseph's genealogy; Matthew, therefore, for the
benefit of all who either believed that Jesus was the Son of Mary,
but not of Joseph, or thought that He was the Son of Joseph also,
so sets it forth as to lead both classes to Christ, the Son of David.
II. Matthew makes three fourteens. We exhibit them in the fol
lowing table:

1. Abraham.

David.

Jechoniah.

2. Isaac.

Solomon.

Salathiel.

3. Jacob.

Rehoboam.

Zorobabel.

4. Judah.

Abia.

Abiud.

5. Pharez.

Asa.

Eliakim.

6. Hezrom.

Jehoshaphat.

Azor.

7. Aram.

Jehoram.

Sadoc.

8. Aminadab.

Ahaziah.

Achim.

9. Naasson.

Jotham.

Eliud.

10. Salmon.

Ahaz.

Eleazar.

11. Boaz.

Hezekiah.

Matthan.

12. Obed.

Manasseh.

Jacob.

13. Jesse.

Amon.

Joseph.

14. David.

Josiah.

Jesus, who is called Chris'

60 THE GNOMON OF THE NEW TESTAMENT.
III. Matthew, therefore, lays down three periods.
Luke enumerates every step, ascending even to God. Yet so
far from counting the steps in each period, he does not make
periods at all : Matthew, however, distinguishes three periods,— from
Abraham ' to David, from David to the captivity, from the captivity
to Christ ; and in each, as we shall presently see, there are fourteen
steps. IV. Matthew reduces each period to fourteen generations.
Matthew does not mention all the ancestors, and yet he reduces
those whom he does mention to a set number. Some seek here a
division into sevens; but the Evangelist does not mention sevens, but
fourteens. Again, he does not collect these fourteens into a sum, for
he does not say, that they amount in all to 40, 41, or 42: nor is it
our business to do so. In the reigns of the kings of Israel, one and
the same year is often reckoned both as the last year of one king, and
as the first. year of his successor. Now it seems beyond question that
Matthew has acted on the same principle. Thus David is both the
last of the first fourteen, and the "first of the second fourteen. He is
reckoned in the first; for it would otherwise comprise only thirteen
generations. He is reckoned in the second, because as the first be
gins with Abraham and includes him, and the third with Jechoniah
and includes him, so must the second begin with David and include
him. Jechoniah however is not reckoned in the same manner as the
last of the second fourteen, because fourteen generations are reckoned
from David, not to Jechoniah, but to the Babylonian captivity.
Vallesius (p. 454) thinks Jechoniah, as it were, a twofold person ; but
this might more properly be said of David.
V. In each case, his object was to prove that Jesus was truly called,
and was, the Christ.
He proceeds in a marked manner from the name Jesus to the sur
name Christ, in verses 16, 17, 18; and he marks the dissimilarity in
the character of the periods, and the equality in the number of the
generations. That dissimilarity and that equality both severally and
together relate to the one great theme of Jesus the Christ, as we shall
immediately perceive.
VI. The three periods are dissimilar to each other.
If Matthew had merely intended to compose a genealogy, he might
have omitted this summing up entirely, or at least have confined him
self to the mention of proper names, and said, "From Abraham to
David," "from David to Jechoniah," "from Jechoniah to Jesus."
Instead of so doing, however, after the other matters preceding, he
says, "to the Captivity;" and again, "Fr.rm the Captivity to Christ."

MATTHEW I. 17 61
The end, limit or station of the first period therefore is David, of
the second the Captivity, of the third Christ. The first period is one
of Patriarchs; the second, of Kings; the third, for the most part, of
private men.
VII. This dissimilarity strikingly proves that Jesus is the Christ.
The different heads under which Matthew reduces the three periods,
show that the^time at which Jesus was born was the time for Christ's
coming, and that Jesus Himself was the Christ. The first and the
second fourteen have an illustrious commencement ; the third has one,
as it were, blind and nameless. Thus not only are we led to expect
as the end and goal of the third and of all the periods, the name of
Christ, but when it does appear, it shines in unrivaled splendor.
The first period is that of promise, for the first in it is Abraham, and
the last David, to each of whom the promise was given ; the second
is that of foreshadowing by means of David's kingdom, and the fact
that it embraced fewer years than the first or third furnishes ground
for expecting that the kingdom of David in Christ will be far more glo
rious and more lasting. Luke i. 32. The third period is that of wait
ing. The chief persons in the first period are the first and the last,
Abraham and David. The chief person in the second period is the
same David, who is first. The first in the third period is the chained
Jechoniah, named 1 Chron. iii. 17, to whom no heir of his throne was
promised; nay, further, against whom [under his other name Coniah,]
as against his uncle and father, all other woes were denounced (Jer.
xxii. 11, 18, 24), so that, though certainly not without offspring, ye,t;
as a warning to posterity, he was called "inj,» childless, Jer. xxii. 28,
30, that is without an heir to his throne ; and with reference to these
three kings the earth was invoked thrice, " 0 earth, earth, earth," (Ibid.
ver. 29). Hence in stating the boundary between the second and
third fourteens, Matthew does not name Jechoniah ; but mentions in
stead the Babylonish Captivity. Jeremiah strongly confirms this
view ; for in the time of Moses, midway between Abraham and David,
a covenant was made with the people of Israel, which was abrogated
about the time of the captivity of Jechoniah. Deut. xxix. 1 ; Jer.
xxxi. 31 ; Heb. viii. 8, 13. In the times of Abraham and David,
Christ was promised ; after David's time, his kingdom which was
overthrown at the Captivity lasted a still shorter time. Then a new
covenant was promised, whose surety was Christ. The condition of the
people after the Captivity therefore was that in which the Christ must
come. In the Psalms, and other prophecies given during the time of
the Kings, the future is usually compared with the present; but after

62 THE GNOMON OF THE NEW TESTAMENT.
the Babylonish Captivity, it is contrasted with it, and the future ia
viewed as ever drawing nearer.
VIII. Matthew makes the three periods equal with each other.
This is evident from his repeating the number fourteen three
times. See Section IV.
IX. He makes up both the third and second Fourteens by omitting
several ancestors : in the first, however, he omits none.
In the second period, after Jehoram, he passes over Ahaziah, Jo-
ash, and Amaziah, and, after Josiah, Jehoiakim : in the third period,
after Salathiel, he omits Pedaiah. Nor, indeed, was Zorobabel [i. e.
Zerubbabel] the immediate father of Abiud ; for his sons are Meshul-
lam, Hananiah, 1 Chron. iii. 19, each of which names differs from
Abiud. Hiller enumerates nine links omitted after Zorobabel, and
shows that Hodaiah and Abiud are the same. The descendants of
David from Solomon to Hodaiah are enumerated in 1 Chron. iii. 5,
10-24. Now, since neither the second nor the third Fourteen con
sists in itself of fourteen generations, the first must necessarily
have that number: otherwise the number Fourteen, by which the
three periods are made parallel would be without foundation, and the
fifteen, or some greater number, must take its place. Fourteen gene
rations are clearly enumerated in the Old Testament from Abraham
to David. 1 Chron. i. 34, ii. 1, 4-15. Whence Rabbi Bechai
says that King David was the fourteenth from Abraham, according
to the number of the letters of the name David ill, which makes four
teen.* The earlier the period, the later in life men became fathers.
Hence the first Fourteen stands on its own foundation, the second is
produced by a less, the third by a greater omission. And though
some generations which are known from the Old Testament, are in
Matthew left to be understood, yet none is omitted in the New Testa
ment after those which can be supplied from the Old : and in the Oil
Testament, none is omitted. The first Fourteen, therefore, is so in
fact, the second and third are so in form.
X. The number of generations which Matthew omits, accords with
the numbers which both he and Luke mention.
Between Jehoram and Abiud, Matthew omits in all fourteen gene
rations, see Sect. IX. ; and though he only mentions three Fourteens,
to correspond with the three periods, he nevertheless implies four.
In this way Matthew has by implication, from Abraham to the birth
of Christ, fifty-five generations. Luke expressly enumerates fifty-six
* For, in the Hebrew reckoning, -\ = 4, i = 6, i = 4 : therefore i -|- i + -| = M-
'There were two Rabbis of the name of Bechai ; one flourished about 1100, the other i>bout
I2t)0; both were natives of Spain. — I. B.)

MATTHEW I. 17. 63
generations to the time when Jesus was thirty years of age. Thus
they agree.
XI. The true equality of the periods of fourteen does not consist in
containing the same number of generations.
The Talmudists are fond of reducing different things to systems of
parallel numbers. Lightfoot has collected examples of this in illus
tration of the present passage, and they afford a satisfactory reply to
Jews, who sneer at the Fourteens of Matthew. He defends however
somewhat too slackly the actual truth of the Fourteens. James Rhen-
ford adduces a fact more to the purpose, viz., that the fifteen genera
tions before Solomon, and the fifteen after him, were associated by
the Jews with the days of the waxing a;id waning moon. But this
explanation too is somewhat weak. Matthew is not here furnishing
an artificial or masoretic * aid to the memory, or anything else of the
kindl For what great purpose could it serve to retain in the memory
the names and number of these ancestors, in preference to the rest,
or by a new method never before employed in the many genealogies
and other important chapters of the Old Testament, to impress them
more fully on the minds of the Jews, who already remembered them
well enough ? But if he had wished to secure the integrity of this
enumeration by a kind of Masora, it would have been better to make
one sum of all the generations. In the last place, it would have ill
suited the grave character of an apostle and evangelist, first to name
generations at his own pleasure, and then admire the equality of his
Fourteens. The number Fourteen is not mentioned for its own sake,
but for the sake of something else : it is not an end, but a means to
obtain an end of greater importance.
XII. The Equality here intended is Chronological.
The apostles, looking back from the New to the Old Testament,
have great regard to the fullness of time; and the Jews are wont to
describe the chief divisions of chronology by numbers of generations,
as, for example, in Seder Olam.f Matthew therefore skillfully fur
nishes the reader with a Chronology under the form of a Genealogy,
combining both in this summary. The particle so (Gr. ow, therefore)
has an inferential, and the article the (Gr. at) a relative force, indi
cating that those very generations are intended, which have been
enumerated in the preceding verses. Each clause moreover of this
* Masora means tradition. The Masoretes continued the lubors of the Talmudists,
whom they imitated in counting the words and letters of the Old Testament, finding ima
ginary mysteries in the very letters as well as words of Scripture ; stating also such
minute particulars as which was the central word and letter of the whole, etc., etc. They
flourished from the 6th to the 11th century. A. R. F.
t A chronological work of high reputation amongst the Jews.

64 THE GNOMON OF THE NEW TESTAMENT.
verse has the word generations, both in the subject and predicate. In
the subject it corresponds with the Hebrew mSn, [generations] as in
Genesis xxv. 12 ; but in the predicate it corresponds with the He
brew in, [a generation, i. e. an age] and has a chronological force, as is
evident from the addition of the numeral fourteen; — Comp. Gen. xv.
16. Thus the same Greek word answers to two Hebrew words, by
Antanaclasis; so that we may paraphrase the verse thus — All those
genealogical generations, therefore, reduced for the sake of method to
fourteen, are actually fourteen chronological generations, — from Abra
ham to David, etc. Such being the case, we perceive a sufficient rea
son why Matthew reduces to such numbers the genealogy, which
would have been in itself much plainer without an enumeration thus
constructed. Well does Chrysostom say, that Matthew enumerates
generations, times, years, and lays them before the hearer to be stu
died. See Chrys. Horn. iv. on Matthew. Let us however consider
wherein the chronological equality consists. It does not con
sist in the number Fourteen which is employed in all the three
periods for the sake of method ; see Sect. XI. : nor in the years of
generations in the Fourteens taken separately ; for in the first Four
teen the generations are for the most part much longer than in the
second and third : but it consists in the periods themselves. Consi
der the following scheme : —
YEAR OF THE WORLD
1946 Birth of Abraham.
2016 The Promise, I.
2121 Death of Abraham.
2852 Birth of David.
2882 David becomes King, II.
2923 Death of David.
3327 Birth of Jechoniah.
3345 Jechoniah Bound, III.
3939 Birth'of Christ.
3969 Baptism of Christ.
Now, first, the sum of the years in each period of Fourteen, divided
by fourteen, which is the number of generations, gives the mean length
of a generation for that period : so that in the first period a generation
contained sixty-two years, in the second thirty-three, and in the third
forty-two. The mean length will be about forty-six years : this, how
ever, I will not press. Secondly, take, which is more to the purpose,
the nineteen hundred and twenty-three years from the promise given

MATTHEW I. 17. (55
to Abraham till the birth of Christ, and divide them by three, which
is the number of periods: the mean length of the periods will be less
than that of the first, will exceed that of the second, but will agree
admirably with that of the third. The third therefore stands as the
primary period (to which the two others are subservient) between the
excess of the first and the defect of the second which mutually com
pensate each other. And the Evangelist has acted as geographers
do, when in expressing the distance between two cities, they reckon
the intermediate stations by adding to one stage the paces they take
from another, and thus produce more conveniently the real total with
out any violence to truth. In fact, the Evangelist has done that,
which is usual in chronologies, the years being so reckoned in the tables
that excesses or defect of months and days are absorbed and balance
one another. In short, the years of the first and second period, taken
together, are double those of the third period. On the same principle,
Moses has reduced the times of Isaac, Jacob, Levi, Kohath, Amram,
Moses, which might have exhibited more or fewer genealogical genera
tions in this or that family, to four chronological generations, or four
centuries, by simply omitting those years in which Levi, Kohath, and
Amram became parents. It is difficult to represent in words the de
sign of Moses or Matthew; nor can an interpretation of such a matter
appear, at first, other than crude and harsh ; but by frequent reflection,
it will lose this character.
XIII. The chronological equality of the three periods is a proof that
Jesus is the Christ.
There is always an analogy between periods of time, defined by
Divine Wisdom ; and these three most important periods correspond
remarkably with each other. From the Captivity to Christ, are
Fourteen generations, says Matthew; just as Gabriel, in announcing
to Daniel the Seventy Weeks, reckoned from the commandment to
build the city unto Messiah the Prince. — Dan. ix. 25. And Matthew
had that method of reckoning in his mind. The Captivity, the reve
lation which was given to Daniel, the Return, the actual commence
ment of the Seventy Weeks, are separated by short but remarkable
intervals. From that point downwards, the Seventy Weeks, through
out their long course, accompany this, the last period of Fourteen,
until Christ completes both, the Fourteen generations before the
Seventy Weeks. The Seventy Weeks consist of less than 560 years,
as I have shown in the Ordo Temporum, and comprise about twelve
generations, each (as observed in Section IX.) of about forty-six
years. Christ was to come within the Seventy Weeks; the expectation

66 THE GNOMON OF THE NEW TESTAMENT.
of Israel, therefore, could not be delayed for more than fourteen gen
erations after the Captivity.
XIV. The dissimilarity of the three periods and the equality of the
Fourteens, taken together, afford cumulative proof of this important
conclusion. If any one will compare together and combine what we have said
in the Seventh and Thirteenth Sections, he will perceive that these
two arguments reciprocally strengthen each other. The first and
second periods were far more glorious than the third, which could not
therefore fail to have the conclusion most desired, after so long a ces
sation of both the Promise and the Kingdom.
[The views above expressed were attacked by S. I. Baumgarten, in
a "Treatise on Christ's Genealogy," Halle, 1749, and were elaborately
dt-fended by Bengel in the second edition. The controversy adds no
strength to arguments already adduced in favor of Bengel's views.
Baumgarten well objects to his scheme that it is purely arbitrary, and
does great violence to the obvious meaning of the text. Yet he sug
gests no better view. Instead, therefore, of reproducing this obsolete
discussion, we collect, in the following remarks, the results of the best
modern criticism on this difficult passage.
1. Bengel's arrangement of the periods of fourteen, by repeating
David's name, etc. is almost certainly that intended by the Evan
gelist. (So Alfi, De W., Fritzsche, Delitzsch, and many others.)
2. The correspondence between the three periods of fourteen is in
the number of generations alone, and not in duration. (De W.) But
the omission of several names shows that the number fourteen is not
to be pressed as important; (Ols. and others;) and it is now impossible
to determine whether it is mentioned simply as an aid to the memory,
(Michaelis, Eichhorn, and many,) or to suggest a development of God's
purposes by measured periods (Olsl) or for some unknown reason.
The word all, (Gr. naaai) at the beginning of the 17th verse, probably
refers only to the first period, as some names are omitted from the
other. (See Mey.)
3. The origin of this list is unknown ; but it may have come from
the family of Joseph. The preservation of such a record through so
many ages is unparalleled in any other nation, and is due to the
constant expectation of Messiah in David's house. (Ols.) This,
with the paramount character of the family institution among the
Jews, made them the most careful genealogists ever known.
^ 4. This genealogy is that of Joseph; the reputed but not the real
father of Jesus. Hence it seems to have been designed chiefly as an

MATTHEW I. 18. 67
answer to Jews, who might deny that Jesus was of David's house ;
and who would of course recognize no claim derived through a female.
But that Jesus was himself, that is through his mother Mary, de
scended from David, is plain from other passages. Rom. i. 3; 2 Tim.
ii. 8 ; Heb. vii. 14; John vii. 41 ; Rev. v. 5, xxii. 16. (See Mey.)
5. All difficulties remaining in this passage may be solved by any
one of many suppositions, between which, however, we have no suffi
cient means of deciding. Alf. See note on v. 16 above.]
18. Now the birth of Christ — [not of Jesus Christ, for the word Jesus is
properly rejected by Bengel. So Tisch.] By this most ancient read
ing the text refers to ver. 17, and the advent of Messiah, the expec
tation of so many generations, is distinctly affirmed. So too the
word birth [Gr. yevtotz, the true reading; Tisch. not ykvvqatz, genera-
Hon, with Beng. and Rec. T.] refers to the words was born in v. 16,
as is shewn by the particle now (de). In like manner, the name
Jesus is repeated in ch. ii. 1, from ch. i. 25. In later ages, most
of the Greek copyists added Jesus before Christ, so that the expres
sion might refer to either the first or sixteenth verse. This injures
its force. It was the Christ whom Mary had in her womb by the
Holy Ghost, and whom Joseph, afterwards, by command of the angel,
called Jesus. Elegantly, and in accordance with the order of events,
the name Jesus is reserved till ver. 21, 25. Comp. note on Luke ii.
11. The word birth or origin, Gr. ysvsatc,, in this verse, includes
both the conception and the nativity of Christ. For this verse intro
duces the subject of the following passage, to chap. ii. " On this wise"
or thus, Gr. ounot;, refers to all these eight verses. The particle for,
Gr. rap, [omitted in the English version,] begins the treatment of the
subject, uNow Christ's birth was as follows: for his mother Mary"
etc. Comp. the use of for, yap, in Heb. ii. 8. The particle thus outwc
cautions us not to suppose, on account of the preceding genealogy, that
Joseph was the natural father of Jesus. For after his mother Mary
had been betrothed — The Sept. renders the Hebrew tjnx, to betroth, by
yvfjaTzuoyai in Deut. xx. 7, etc. Before they came together — Joseph
had not yet even brought Mary home (see ver. 20) ; but here the
consummation of the marriage is expressly, and therefore more cer
tainly, denied in order to assert the miraculous conception. Nor -
does the word before imply that they came together after our Lord's
birth. [But the phrase '¦'•before they came together" rather means
before he took her to his own house. De W., Alf. and many. Af
ter betrothal the bride remained in her father's house, often a long
time, until the bridegroom took her home. Deut. xx. 7. Alf] She
was found with child of the Holy Ghost—No doubt Mary disclosed to

68 THE GNOMON OF THE NEW TESTAMENT.
Joseph the sacred pregnancy, which she had concealed from every
one else. Of— The expression of the Holy Ghost (ix IJvEU'yaroc; lJyiou)
occurs again at ver. 20. See also John iii. 6.
19. Just, — Gr. dixacoz. It is disputed in what sense this epithet is
applied to Joseph. The thing is clear. Joseph wished to put away
Mary, and that secretly. The Evangelist indicates the cause of both
wishes. Why did he wish to do it secretly ? Because he was unwill
ing to publish the matter, and exact the penalty which the law per
mitted in the case of women guilty, or suspected, of adultery, and
thus to make an example of one in whose piety everything else had
led him to confide. But why did he wish to put her away at all?
We learn from the context. Because he yr&sjust, and did not think
it consistent with his character to retain as his wife one who appeared ;
to have broken her conjugal faith. His thoughts were many and
conflicting ; his mind was in doubt. This is well expressed by the
ambiguous brevity of the passage ; for the participle not being willing,
(Gr. prj &ehov) may mean either although he was unwilling, because
he was unwilling, or since he did not wish. [Better the sense is, " al
though a just man, i. e. a strict observer of the> law, yet was unwilling
to disgrace her in public, and determined," etc. De W., Alf. See Mey.]
Elsewhere just, dixacoz, sometimes means yielding and kind, as the Latin
injustus, unjust or unrighteous, sometimes means severe. To make an
example of. — Gr. napadeiypdriaai. The same word used by the Sept.
in Numb. xxv. 4, Make an example of them to the Lord before the
sun : said of persons executed by hanging. The simple form, deiyya-
zl^eiu, to make a show of, occurs in Col. ii. 15 : for both dsTyya and
Tuapddecypa [from which the verbs are respectively derived] denote
that which is exhibited as a public spectacle. Privily — i. e. without
a public trial, without even a record of the reason on the writing of
divorcement. Two witnesses were sufficient. To put her away —
Fearing to take her.
20. Behold — He was not left long in doubt. (At the proper time,
God shews his own what to do. V. G.) In a dream — Dreams are men
tioned also in Acts ii. 17, in a quotation from the Old Testament.
With this exception, Matthew alone in the New Testament has re
corded dreams; viz., one of Pilate's wife, ch. xxvii. 19; one of -the
Magi, ch. ii. 12; others of Joseph, in this passage; and in ch. ii. 13,
19, and 22. This kind of guidance agreed with the methods of rev
elation, in the first age of the New Testament. (Afterwards the
oracles of Christ were uttered by men; then Christ in person revealed
them. V. G.) To him— First Gabriel was sent to Mary, afterwards ;
the remaining particulars were revealed to Joseph. Thus all was

MATTHEW I. 21. 69
made sure to both. [The announcement was made to Mary openly,
but to Joseph in a dream ; for in her case faith and concurrence were
necessary; and the communication was of a higher kind. Gen. xx.
3. Alf. J Joseph — In visions, those to whom they come are generally
addressed by name, as acquaintances. Acts ix. 4, 10, x. 3, 13. , To
take unto thee — To the companionship of life and board, under the
name of wedlock : hence the words thy wife are added. Mary — Gr.
Mapiay.. This form was more usual in early times (from the example
af the Hebrew and the Sept.) than the true Greek form Mapia, which
toon however prevailed. Matthew therefore uses the former here, in
the angel's address, for tbe name of our Lord's mother ; but the latter
when speaking of her (ver. 16, 18) in his own person ; and when men^
tioning other women of the same name. And Luke doesjnostly the
same. Miriam, according to Hiller, signifies Rebellion, that is of the
Israelites in Egypt. Scripture teaches us to look to the etymplogy
of the name, not of Mary, but of Jesus. That which — The child yet
unborn, is usually spoken of in the neuter gender. — See Luke i. 35.
Note. 21. Shall bring forth — Not to thee, as is said to Zacharias, Luke i.
13. Thou shalt call — The second person. Thus the office of a father
is committed to Joseph. Matthew speaks most of Joseph ; afterwards
when the truth was generally known the first place was given to Mary.
(Comp. Luke i. 31.) Jesus — Gr. ' Iqoobv. Many names of Messiah
were announced in the Old Testament; but the proper name Jesus was
not expressly announced. The meaning and force of it are however
proclaimed everywhere, namely. Salvation; and the name itself was
divinely foretold in this passage before our Lord's birth, and in huzj
i. 31, even before his conception. The namejnB" Jeshua, which oc
curs in Neh. viii. 17, is the same as jnenrr Jehoshua, commonly called
Joshua: both of which are rendered '/yaouz, Jesus, by the Sept. And
so far, learned men have been right in declaring that the name Jesus
contains the Tetragrammaton, or ineffable name of God. Hiller in
terprets the name of Jesus thus, He who is is Salvation: yes, the
angel interprets it ATT 01' 2' SI EI He shall save, where Abrbc, He
corresponds with the Divine Name. — See note on Heb. i. 12. Nor
does the name Jehoshua differ from the original Hoshea (Num. xiii.
16) in anything else, except the addition of the Divine Name, which ,
transforms the name from a prayer, Save, into an affirmation, Jehovah
Salvation. And since the name Emmanuel mentions God most ex
pressly together with Salvation, the name Jesus itself, the force of
which, the Evangelist of the Old Testament, Isaiah (whose own name
signifies the same thing) clearly indicates by the synonym Emmanuel,

70 THE GNOMON OF THE NEW TESTAMENT.
must certainly be understood in the same way, for Emmanuel and i
Jesus are exact synonyms.— See notes on vv. 22, 23. Nay, even if
the ' in yvrv [ i. e. the prefix Je, in Jehoshua, which Bengel properly
derives from Jah, or Jehovah,] be considered as merely the sign of
the third person, still, as is frequently the case with Hebrew names,
"God" must be understood, and here with especial force. He — Gr.
auzbz, which in the nominative is always emphatic; here it is pecu
liarly so. [He alone, Mey., Alf. J In the other cases it is frequently a
mere relative. Shall save — As often, therefore, as we hear Christ re
ferred to by such phrases as Saviour, to save, salvation, etc., we shall think
we hear the name of Jesus. His people — Israel, and those who shall
te added to them. [For the gathering in of the Gentiles was then
a mystery even -to the angels, V. G.J His people — and God's. —
ch. ii. 6.
22. All this was done — The same phrase occurs in ch. xxvi. 56.
There are many particulars in which Matthew observes that the event
announced by the angel corresponded exactly with the prediction of
Isaiah. (1.) A virgin bearing a child; (2.) A male child (Comp.
P>ev. xii. 5); (3.) The naming of the child; (4.) The interpretation
of the name. That it might be fulfilled — So ch. ii. 15, 17, 23, iv. 14,
viii. 17, xii. 17, xiii. 35, xxi. 4, xxvii. 9, 35. Prophecies relating to
Jesus were fulfilled, not only in his own acts, some of which might
seem to unbelievers to be open to suspicion, but in events which oc
curred to him without his agency. Wherever this phrase occurs, that
it might be fulfilled, we are bound to recognize the authority of the
Evangelists, and (however dull our own perception may be) to believe
that the event they mention does not merely chance to correspond
with some ancient form of speech, but was one which had been pre
dicted, and which the divine truth was pledged to bring to pass, at
the commencement of the New Dispensation. [This phrase, that it
might be fulfilled, passed into a common formula with the Evangelists,
(esp. Matt.) implying that the prophecy and the event were in each
case parts, closely linked together, of the great scheme in the divine
mind, each of which implied the other. Mey., Ols.J The Evangelists
however frequently quote prophecies, which must when first deliv
ered have been interpreted of things then present, and that too ac
cording to the Divine purpose. But the same Divine purpose looking ^
forward so framed the language of prophecy, that it should apply
with still greater force to the times of the Messiah. And this hidden
purpose (something of which, the learned observe, was perceived even
by the Jews) the apostles and evangelists, themselves divinely taught,
teach us: and the correspondence between the bredictions and the

MATTHEW I. 23. 7]
events should make us teachable. This is enough for the defence of
the Evangelists, until any one is led to acknowledge their authority
on other grounds. Their sincerity is clearly evidenced by the fact,
that they have increased, as far as possible, the number of prophecies
relating to the Messiah, and therefore the burden of proof (precious
burden !) that Jesus is the Christ. The Jews on the other hand en
deavor as eagerly to apply to something else everything which is
said of Messiah, so that it is wonderful that they still believe that
there is, or will be, a Messiah. By the prophet — Matthew quotes the
prophets with especial frequency, to show the agreement between the
prophecies and the events ; the other Evangelists rather presuppose
that agreement. Saying — This word belongs to prophet ; ch. ii. 17.
Isaiah is not mentioned by name. The ancients were studious read
ers ; there was less need therefore to cite books and chapters.
23. Behold the virgin (fj napdevoz) shall conceive and bring forth a
Son, and they shall call his name Emmanuel. — The Sept. renders
Isaiah vii. 14, thus — Behold the virgin shall conceive in her womb a
Son, and thou shalt call, etc. Behold ! — a particle especially adapted
for pointing out a Sign. Isa. vii. 14, The virgin — [In the Hebrew,
the word is almahmhp which means young woman, being simply the
feminine of elem nSy, a young man, and is wrongly translated virgin
by the Sept. ; the Hebrew having the special word bethulah, n^ru, for
virgin. Gesenius. Bengel's view, that almah properly means vir
gin is now generally abandoned, Alf, Mey., and many.] The definite
article the found in both the Hebrew and Greek ( concerning which
comp. note on ch. xviii. 17) points out a particular individual as
seen by the divine foreknowledge. For the prophet is speaking of a
Sign, and introduces it by the word " Behold," and then immediately
addresses the Virgin herself, with the words, Thou shalt call, etc.
Isaiah indicates, in the first instance, some woman who though then
a virgin, whose fertility was of course considered doubtful, was to be
come mother of a son : she however, as the sublimity of the prophet's
words clearly show, was a type of that Virgin, who still a virgin was
to bear the Messiah ; so that the force of the Sign was twofold, ap
plying to the near and to the remote. [This prophecy seems to be
referred to in Isa. ix. 6 ; Micah v. 3. Alf. J The virginity of our
Lord's Mother is not fully proved by the words of the prophet taken
alone ; but the manifestation of its fulfillment casts a radiance back
on the prophecy, and discloses its full meaning. A Son — the Messiah,
to whom the land belongs. Isa. viii. 8. They shall call (Gr. xatioooai)
Both the Hebrew and the Sept. have " Thou shalt call," i. e. " Thou
Virgin-Mother" " Thou shalt call," occurs also in ver. 21, addressed

72 THE GNOMON OF THE NEW TESTAMENT.
to Joseph : whence is now substituted " They shall call," i. e., all,
thenceforth. The angel, says to Mary, in Luke i. 28, The Lord is
with thee. Not one or the other of His parents however, but all who '
call upon His name say, "with us." Comp. Luke i. 54. These
words deserve particular attention in which the writers of the New
Testament differ from the Sept. or from the Hebrew. Name — This
does not mean the name actually given at circumcision, but yet the
the true name (Comp. Isa. ix. 6), the proper name by which he is
called, even by his parents (Comp. Isa. viii. 8), and which is espe
cially proper to Him, inasmuch as it is a synonym of Jesus. See an
example of synonymous names in the note on ver. 8. Many of the
faithful actually address the Saviour by the name of Emmanuel, as a
proper name, though.it would have been less suitable in Jesus to call him
self God with ms. Which is, being interpreted, God with us — This inter
pretation of a Hebrew name shows that Matthew wrote in Greek. [But
see note at the beginning of Mat. p. 45.] Such interpretations subjoined
to Hebrew words show that the writers of the New Testament do not
absolutely require that the reader of Holy Scripture should be ac
quainted with Hebrew. The Son of Sirach also uses the same word
interpret, pedepyeveuaat, in his preface. The name Emmanuel may be
understood as an assertion, God is with us ; and then is not neces
sarily a divine name. It was therefore given also to a boy who was
born in the time of Isaiah ; and the same is the case with the name
Jesus : but in the sense in which each of them applies exclusively to
Christ, it signifies God-Man. [Yet Hengstenberg, in his Christology on
this passage, ably argues that the prophecy had no reference to any
contemporary virgin, but referred God's people forward to Messiah
directly. But this view has obtained few adherents.] For the union ,.
of the Divine and human natures in Christ is the foundation of the
union of God with men, nor can the latter be supposed apart from the
former, especially when treating of the birth of Christ.
24. Did — Withoutdelay. As — Hence the command of theangeland
the conduct of Joseph are described in the same words in this passage,
and in ch. ii. 13, 14, and 20, 21. Took unto him his wife — With the
same appearance to those without, as though they lived together in
the usual manner.
25. And — "and," not " but." He took her, and knew her not:
both by the command of the angel. Knew her not until — It does not
follow that he did so afterwards. It is sufficient however that her
virginity be established up to the time of her delivery. As to the
sequel the reader is left to form his own opinion. Joseph was not
expressly forbidden to have conjugal intercourse with her : but he

MATTHEW I. 26. 73
perceived such a command to be implied by the nature of the case.
Until she brought forth the Son — Gr. rov ulbv. A very old Egyptian
version has only these words, without the addition of her first-born :
according to this reading, the address of the angel, the declaration of
the prophet, and the conduct of Joseph, exactly correspond. She
shall bring forth a son, and thou shalt call his name Jesus. — She
shall bring forth a Son and they shall call his name Jesus. — She
brought forth the Son (tw ulbv ) and he called His name Jesus. The
article the, Gr. rbv, has a relative value here, and refers to ver. 21,
"until she brought forth the Son," i. e., the son before promised.
The same reading is found in the Vatican manuscript, and was cer
tainly that of the old Latin Version. For Helvidius, and Jerome in
the commencement of his book against him, thus quote the words of
Matthew — and he knew her not till she brought forth her Son; but
more commonly they quote thus : until she brought forth a Son, with
out either her or first-born ; nor can it be argued that they have in
these instances abridged the text, since Jerome in one place thus
quotes the passage in full : But on rising from sleep, he received his
wife, and knew her not until she had brought forth a Son; and he
called his name Jesus.
The words, " her first-born," appear to have been introduced into
Matthew from Luke ; and the very idea of the Son of a Virgin,
implies that he must have been pre-eminently the first-born. [ The
oldest and best authorities give the reading "until she brought forth a
ton," srsxsv uf.dv, which Tisch. adopts. The phrase first-born son, so
familiar in this connection, was naturally introduced by copyists.]
In some passages my criticism is different from that which I once
gave. Yet no one can fairly accuse me of inconsistency; for I do
not betake myself to those views which have gained acceptance by
long usage (though I do not reject these if sustained by truth) ; but I
am gradually advancing in the work of drawing forth those things
which have been buried.
Hz called — that is, Joseph, ver. 21.
10

74 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER II.
In Bethlehem of Judaea. Thus distinguished from Bethlehem of
Zebulon. Josh. xix. 15. Of Herod — The Great, a native of Ascalon,
a foreigner, for the sceptre was already departing from Judah.
Among his sons were Archelaus, ver. 22, the Herods Antipas and
Philip, Matt. xiv. and Luke xxiii., and Aristobulus, father of Herod
Agrippa, Acts xii.* Behold — This particle frequently points to a
thing unexpected. The arrival of the Magi at Jerusalem had not
been announced. [Magi from the East, i. e., Eastern Magi; not came
from the East, as the order of the Greek shows. DeW., etc.] Wise
men — Or Magi. Mdyoz occurs frequently in the Septuagint version of
Daniel for Heb. Assaph f\wa Magician, and signifies with the Persians
wise man or philosopher [by profession.] Matthew considers it suffi
cient to denote them by their rank ; he omits details as to their dignity
and number, nor tells us whether they had ever practised curious arts,
nor from what part of the East they came, thus implying that salva
tion is not restricted. Magus is an equivocal word, which may mean
* The following genealogy of the Herodian Family, extracted from Lewin's Life of
St. Paul, will be useful to the student : —
' THE FAMILY OF HF.EODS.

Antipater
m. Cyprus,
d. B. C. 43.

Phasael. II IS ROD 1 H E G K B AT. Joseph. Pheroras. Salome.
d. B. C 4. Married. <j# A. D. 10.

Tigranes. Alexander,

Salome

Dons Mariamne Pallas, Phaedra, Mariamne, Malthaee, Cleopatra, i2
| D. of Alexander. | | D. of Simon. d.B.C.4. I f
Antipater | Pharael. Koxana. , | ^
f . . . , TT Z — T.  ^  ¦* Philip, alias Herod,
Aristobulus Alexander, Herod, Salampso, Cyprus, m; Herodias
m. Bernice, m. Glaphyra * i
d.B.C.6. ABC. 6. Salome,
J^_  m. 1. Herod Philip ;
2. Aristobulus.

HEROD PHILIP,
Tetrarch of Trachonitis,
d. A. D. 34.

, I ARCHELAUS, ANTIPAS, Olvmnia'
Tigranes, king of Armenia. Ethnarch of Judea. Tetrarch of Galilee. '
liD».„j ¦ <¦„;¦¦ Deposed A. D. 6. m. l.D.of Aretas; 2. Herodias.
Alexander, king of Cilicia.  Deposed A. D. 40.
k^'J^i**" Tr-Her^V ¦ . Aristobulus, Herodias. Mariamne?
m Cvn^a D S' »'?lMf°b,,lc" „ „ m- J°«ape. m.l.Philip.alias m. Anti>ter
&of°f *ABTei ^T'08 "erod; 2. Antipas. P
d. A. D. 44. | ' /  A. 
 ]_  Aristobulus, Bernicius, Hyrcanus.

Drusius, AGUIPPA II. n,.,.,i,.o ™ .  • -\
..young, kingofTr.chonUis, »•!& , , fiZSSSZ, Jffli.,

Agrippa,
d. A.D.79. (I.B.1

MATTHEW II. 2. 75
either wise man or magician : and is widely used in the East. These
appear to have been descendants of Abraham, but not of Jacob ; for
the name Magi does not apply to Jews, and the mention of gold
and frankincense refers us to Isa. Ix. 6, where the gathering of the
Gentiles is spoken of, so that in this place already it is intimated that
Messiah will be embraced more gladly by the Gentiles than by his own
people. [Thus often we shall find those near Christ not to know him,
while the distant seek and worship him. Q. Comp. ch. viii. 11, 12.
The Church has always regarded these Magi as the first-fruit of the Gen
tiles coming to Christ, comp. Isa. Ix. 3 ; and an early tradition makes
them three kings. Ols. De W.J (Luke iv. 26, etc.) King of the Jews,
they say, not our king. If you make two classes of men, those who
have, and those who have not embraced Christ, and notice their
different characteristics, you will make useful applications of passages
from the whole New Testament. From the East — See ch. viii. 11. (as
here, di/orokiov.) Came — After he had received the name of "Jesus,"
ch. i. 25, and consequently after His circumcision. [Nay even we
have no reason to doubt that the arrival of the Magi, and the flight
into Egypt, which was intimately connected with it, took place after
His 7tapdoraai~, presentation, as recorded in Luke ii. 22, 23. Thus
the poverty of Jesus' parents (a fact which is proved by their sacrifice
in accordance with the law, Lev. xii. 6, 8, concerning those unable to
make the more costly offering) was relieved by the Fatherly provi
dence of God, through the gifts of the Magi, so that they were thereby ,
supplied with the means of livelihood during their exile. Harm. p. 53,
56.] Jerusalem — Surely at the metropolis it ought to be possible to
learn the truth ; and no doubt they supposed that the king had been
born in that very city.
2. Where — They are so sure of the event and the time, that they only
ask where f The Scribes only knew the place. It was their duty to
learn the time from the Magi, or to embrace the occasion for investi
gating it. Knowledge of both time and place ought to go together.
Born king — They affirm that he is already born, and at the same
time, that he is heir to the kingdom; a fact terrible beyond their con
ception to Herod. One is said to be born king, who from His very
birth is king. As 1 Chron. vii. 21 ; who were born in the land. (Sept.
ol T£%d-evres iv rjj yfj). Of the Jews — After the Captivity, the name
Jews, as opposed to Greeks or Gentiles, embraced all Israelites; hence it
is given even to Galileans. Luke vii. 3 ; John ii. 6 ; Acts x. 28, etc. The
Jews however or Israelites called Christ King of Israel, the Gentiles
called him King of the Jews. Ch. xxvii. 29, 37, 42 ; John i. 50, xii.
13, xviii. 33. For — Omens both true and false are especially frequent

76 THE GNOMON OF THE NEW TESTAMENT.
in connection with nativities. His star — His exclusively. The better
the Magi knew the ordinary course of the stars, the more easily did
they reach the meaning of the extraordinary phenomenon, and the
reference of the star they saw to the new-born King. What their
method was, who can now decide ? The star was either in itself new,
or in a new situation, or endued with a new or perhaps even an irregu
lar motion. Whether it still exists or be destined to appear again,
who knows ? [The favorite modern theory of this star identifies it
with the conjunction of the planets Jupiter and Saturn, which, accord
ing to careful astronomical calculations, first made by Kepler, more
accurately by Schubert and Ideler, took place in the year of Rome,
747, or 5 before the common era ; first on May 20th, and again Oct.
27th and Nov. 12th. During the interval of some six months, the
planets remained very near together. The coincidence of this most
rare and brilliant phenomenon with the probable date of Christ's birth
is striking. There are indications that the Jews expected a sign in
heaven of Messiah's birth, Numb. xxiv. 17, and that the quarter of
the sky in which this conjunction took place, the Fishes, was supposed
in the East to be connected with the Jews. Hence Wieseler, Ebrard, ¦
Alf., Win., and with less confidence Ols. and Nean., conclude that
this was Messiah's star ; but Mey. and De Wet. object to this verse
9, which certainly shows that Matthew was not thinking of a conjunc
tion of planets. The speculation is beautiful, but unproved. See esp.
Win. ii. 523—526. Alf; De W.J They undoubtedly had either an
ancient revelation from the prophecies of Balaam, Daniel, etc., or a
new one by a dream. Comp. ver. 12. [The form of a divine communi
cation is often a secret to all but the receiver. V. G.J The Magi are
led to Christ by a star : the fishermen by fishes. In the East — i. e.,
We, when in the East, saw it ; for the Greek article shows that the
East is here a region of country, not a quarter of the sky. While
yet in the east they had seen the star to the westward, over the region
of Palestine. See ver. 9. To worship Him — rtpoaxuvziv (to worship)
in the New Testament as with profane authors, governs mostly a
dative, sometimes an accusative. The Magi own the King of Grace,
and their Lord. Luke i. 43. These first words throw light on the
whole narrative. It was certainly not for political reasons, that after
so arduous a journey, and on the eve of returning home, they wor
shiped a remote and infant King ; and yet did not worship Herod,
Nor surely was it political homage that Herod promised, (v. 8.) They
worshiped him. v. 11.
3. Was troubled — The king, now seventy years old, might be trou
bled all the more easily, because the Pharisees a short time before had

MATTHEW II. 6. 77
foretold (see Jos. Ant. xvii. 3) that the kingdom was about to be taken
from the family of Herod. The trouble of the king is a testimony
against the carelessness of the people. If Herod fears, why do not the
Jews inquire ? why not believe ? All — Gr. Ttuaa agreeing with nbh<z
[implied in IspouaoXuyaJ. The city — [which had so long been expect
ing Messiah. V. G.J With him — The people, as was their custom,
followed the king. Men are frequently overwhelmed by the sudden
announcement of even good tidings. [But perhaps the trouble of the
people arose from apprehension of wars, by which the temporal
kingdom of Messias, then expected, should be gained. Mey. Alf.
Christ is the peace of the righteous, the trouble of the wicked. Q.J
4. All — All who were then at hand. Chief priests — In the New
Testament the word iepeiq priests is rare, but dp^!spa7<: chief priests
is common. The singular of this word 6 'Jp^cepsur; signifies the
High Priest; the. plural dp%i£p£cz signifies those priests whose near
relationship to the High Priest gave them peculiar influence. Acts iv..
6. [or the plural includes, first, those who had been High Priests ;
for under the Romans the office changed hands often. Second, the
chiefs of the twenty-four courses. 1 Chron. xxiv. 4, 6, etc. Mey. J
Scribes of the people — In the Septuagint ypapparsbf: scribe corres
ponds to the Hebrew -ibbs [a writer, hence a magistrate^] in which sense
the scribes of the people occurs in 1 Mace. v. 42, comp. Deut. xx. 5.
They render also ~isd [a scribe in the sense of learned in the sacred
writings] by ypappavebz. And that signification suits also the
present passage, where the subject is a Theological Inquiry. The
scribes of the people are contrasted with the chiefs of the priests : and
were private men or doctors versed in the Scriptures ; see note on
ch. xxii. 35. [gathered, that is, Herod assembled tjje Sanhedrim, which
is more fully described ch. xvi. 21, xxvi. 3, etc., as containing also
the elders of the people. De W.J Inquired — He ought to have done
so before. Where Christ is born — He makes the question of the Magi
his own. The present tense, is born, accords with the strong expecta
tion of Messiah which then prevailed.
5. Bethlehem — The inherited knowledge of the scribes, who do not
go, aids the Magi who are drawn to Christ. For — This reason was
given by the council ; but Matthew approves it.
6. And thou — Micah v. 2, where the Septuagint has, "And thou
Bethlehem, house of Ephratha, art least among the thousands of
Judah ; out of thee shall come for me one to be ruler of Israel."
Both the Prophet and the Evangelist may be paraphrased thus : And
thou Bethlehem Ephratha, or district in Judah, art small to be, Heb.
ftvrh among the thousands of Judah, [ the thousands were smaller

78 THE GNOMON OF THE NEW TESTAMENT.
divisions of the tribes : and each had its chief city, and its prince.
Gesen. Thes. 106. Mey. J if this dignity which is not otherwise
to be despised, and which almost exceeds thy proportion and measure,
be-compared with that exclusive dignity, by virtue of which thou art
by no means the least, but altogether the greatest among the princes
and thousands of Judah, for from thee shall go forth for Me, one who
is Ruler in Israel. A similar mode of expression occurs in 2 Sam.
vii. 19 ; Isaiah xlix. 6. The greater honor obscures and absorbs the
less. Thou land of Judah— Land is put for a town by Synecdoche;
[i. e. the substitution of one word for another of kindred import.]
Judah the tribe of the Messiah. Both words stand for the Heb.
Ephratha. The Septuagint inserts in Josh. xv. 59, the words— Theko
and Ephratha, which is Bethlehem, etc. This passage may have fallen
out of the Hebrew text, or may be redundant in the Septuagint. If
the former, it affords a proof that, when the land was divided,
Bethlehem was not even reckoned among the cities. Comp. John vii.
42. But it was a city from Rehoboam's time at latest, 2 Chron. xi.
6. Micah addresses it in the masculine gender, with an implied refer
ence to zrshxthousands, families. Comp^aSx, ^yihd.z you, my 'thousand,
i. e., my family, Judges vi. 15. Wherefore Matthew, after putting
iXa^iazrj, least, in the feminine, (supply yrj, land,) mentions, instead
of thousands, princes of thousands (cfix thousand, and t\"hn prince, axe
kindred words) whom he gives one ruler, even Christ : nor does he so
much give the preference to this city or thousand over the other cities
or thousands of Judah, as to the Prince who came thence over the
other Princes of Thousands. For out of thee shall come — The Sep
tuagint, as we have seen, has from the Hebrew, from thee shall go forth
for me (MO I.) This pot is. inserted here in one or two manuscripts.
Others combine both readings thus, ix adu PIP MOI i^Ehuaszai-^/j
foe from thee shall go forth for me. MOI (for me) clearly re
fers to God, speaking of Christ as His Son. — Luke i. 32. Comp. ver.
13. But the conjunction yap for points out the birthplace of Christ
more significantly. Shall come is synonymous with shall be born, ver.
4. The Hebrew verb yatsa map to go forth is the root of niNXiD motsaoih,
Micah v. 2, which is rendered by the Sept. literally ££odoi, goings
forth, and ought to be understood of birth and that from everlasting :
Comp. nxto springing up, with grass, Job xxxviii. 27, and Numbers xxx.
13. The Sept. renders D'nyns more than once by xsxva, children. A
prince who shall shepherd — Gr. noiyavsi. In 1 Chron. xi. 2, con
cerning David, the Sept. has, Thou shalt shepherd My people Israel, aid
thou shalt be for a prince over My people Israel. Concerning the ex
pression to shepherd, see Ps. lxxviii. 71 72. A word worthy a king, and

MATTHEWII.il. 79
yet suited to David's youth as a shepherd at Bethlehem. In shepherd
the evangelist condenses the fourth verse of the same chapter of Micah
where the Sept. has the same word. MY people, corresponds to Micah,
shall go forth for ME, that is God. Israel — Gr. zbv^IapayjX. The
article is added to the name of a man, when put for a people. Israel,
all the tribes. In the subsequent narrative Bethlehem is not men
tioned, and perhaps our Lord never returned thither.
7. Privily— Best anything should transpire. A proof of treachery.
ijxpiftcoffs, enquired with care — [or rather, ascertained accurately, Mey.
Alf. J Desiring great exactness. Hence we perceive the craft of
Herod, and the simplicity of the Magi. Appearing— The Present
Tense. Herod enquired the time when the star now visible was first
seen. 8. Search diligently — The same phrase occurs in the Septuagint,
Deut. xix. 18. And when, Gr. indv de, but whenever — The particle
but gives an antithetical force to the succeeding words. Comp. Luke
xi. 22, 34. Herod did not believe the report of the Magi as true,
though he considered it possible; it is not, therefore, to be wondered
at that he did not immediately go with them.
9. Whenthey had heard — The king ought rather to have heard and
assisted them. The Magi, however, [unaffected by the indifference of
the Scribes and other Jews, V. G.,J obtained the answer which they de
sired. Lo — On the whole journey, they had not seen the star. Came —
It may be conjectured, from this verb, that the star was guided by an
intelligent cause. Comp. Come, ver. 8. — [ Idler supposes that they went
to Bethlehem in November, when the double star, see on v. 2, would
be before them in the direction of that town from Jerusalem. — So
Alf] 10. When they saw — It must have been night, [the usual time for
travel in the east. — Mey.J The star — Both Scripture and the star
show them the time and the place:. Scripture, indeed, indicates the time
with some latitude, by general indications ; through which the expec
tation of Messiah was then universal.
11. [Into the house — Comp. Luke ii. 7. But, perhaps the pa
rents thought it their duty to remain in Bethlehem, and bring up the
child there. — Alf.] They saw — The progressive growth from their joy
in seeing the star to their joy in seeing the King Himself, is sweetly
expressed. The inferior reading, ebpov, they found, corresponds with the
words of Herod, "Search diligently, and when ye have found." But the
star, by becoming stationary, spared the Magi the labor of seeking.
They did not so much find as see. Comp. Luke ii. 17, 20, 26, 30.
[slSov, they saiu, is the true reading. — So all editors.] — Worshiped

80 THE GNOMON OF THE NEW TESTAMENT.
Him. Mary was not then an object of worship to the Magi. If she
had been conceived without sin, as the greater portion of the Church
of Rome has now decided, why should she not then have been wor
shiped as well as now ? for she was then already the Mother of the
adorable King. Treasures— -Or receptacles of treasures, ixix, Sept.
drjoaupbz, Prov. viii. 21, etc., signifies a storehouse, a chest, even a
movable one. They offered — As to a King. They were not offended by -
His present poverty. Gold, and frankincense, and myrrh — Produc
tions of their own country. See a prediction concerning gold and
frankincense, Isaiah lx. 6. These first fruits showed that all things are
to be Christ's, even the mineral and vegetable kingdoms, etc. — Hag-
gai ii. 8.
12. Warned of God — Either separately, or through one of their
number. Gr. XpyyaTiad-ivzez, implying that they had thus wished
or prayed : for Xp-qpaxtopb^ signifies an answer. The same word
ver. 22. Not to return — They had therefore thought of doing so.
They departed — By a road, which led in another direction.
13. Arise — Gr. iyepd-ti^ i. e. immediately. The child — Greater |
regard is paid to Him than to His mother. [And it is rather towards
the name and kingdom of Christ, than towards any virtue out of
Christ, that the world bears a grudge. V. G.J Until — Thus the faith
of Joseph was exercised ; all things were not revealed to him at once;
he was to await the time of returning : nor did the angel speak to him
meanwhile. Herod — Of whom Joseph appears to have hoped well i
from what the Magi said.
14. By night — [without a moment's delay. — V. G.J The benefit '
of night is great in time.s of persecution.
15. Saying — This must be construed with npofyzou, prophet, as ver.
17. Out of Egypt have I called my Son — Thus Hosea xi. 1, though
the Sept. has, Out of Egypt have I summoned his children. Aquila,
[ a Jew of Sinope who translated the Old Testament into the Greek,
about A. D. 130] renders, From Egypt have I called My son. But the
meaning of the passage in Hosea is, " When Israel was a child, then
I loved him : and from the time that he was in Egypt, 1 called him
my son." This is evident from the parallelism of clauses. The ex
pression, "from the land of Egypt," occurs in the same sense. Hos.
xii. 9, xiii. 4 ; and from the Egyptian era, Israel began to be called
son of God ; Exod. iv. 22, etc. God is always said to have led forth,
never to have called, His people out of Eyypt. Matthew also, when
interpreting the passage of the Messiah as a child, connects the quo
tation with His sojourn in Egypt rather than His return. Comp.
Isa. xix. 19. Jesus, from His birth, was the Son of God ; and soon

MATTHEW I I. 18. 81
after it dwelt in Egypt. Messiah, as well as the people, must return
from Egypt into the land of promise, because God loved them, and
called each His son. The sojourn of Christ in Egypt foreshadowed its
Christianization. Deut. xxiii. 7. In the first ages of Christianity,
the Church flourished in Egypt, perhaps it will again. Comp. Isa. xix.
24, 25. Concerning the double fulfillment of one prophecy, in the same
sense, see note on ch. i. 22. In short, God embraced in one address, as
with one love, both Messiah Himself in whom is all His good pleas
ure, and His people for His sake. In adversity, Messiah resembles
His people ; in prosperity, His people resemble Messiah. The whole
Christ consists of the Head and the body. Moreover, when His
people were in Egypt, Jesus Christ was there also in one of the pa
triarchs named; ch. i. 4. Comp. Heb.vii. 10. [The words in Ho
sea, refer not to Christ, but to Israel. This transfer of them to Mes
siah stumbles many writers. Alf. says it shews the almost universal
application in the New Testament of prophecy to Christ; the Holy
Spirit thus sanctioning the view that He was the subjeot of all allusions
and dark sayings.]
16. Was mocked — Such was the king's impression, though far from
the disposition of the Magi, yet they did indeed account the king's
authority naught before God's. Herod was now left in entire ignor
ance of what was taking place. Having sew£— Murderers, suddenly.
He slew — This was the crying sin, ver. 18. All — [Bengel quotes an
old tradition that,, fourteen thousand were slain.] The male children —
Not girls ; Comp. Exod. i. 16. From two years old— The adjective is
put in the masculine, as rpcezouq, 2 Chron. xxxi. 16 ; Comp. the
Hebrew. Time, etc. — The time indicated by the Magi was perhaps a
little beyond a year : Herod therefore fixed two years as the limit.
[To this account it is objected that Herod's order of a massacre was
superfi,uous, as the visit of the Magi would surely make Jesus known
in the village ; and impolitic, as there was no certainty of reaching the
young King. Mey. True, but not therefore improbable in Herod, a
tyrant seventy years old, drunk with blood ; the same who soon after
gave a secret order that all the chief men of Jerusalem should be slain
when he died, to make the people mourn his death ! Amid Herod's
greater crimes, no wonder that the slaughter of a few infants in a
small village is not recorded by profane history. Neand. Alf.]
18. The Sept. in Jer. xxxi. (xxxviii. in the Greek) 15, has— J.
voice was heard in Rama of lamentation, and weeping, and mourning :
Rachel wailing on account of her sons, and would not be comforted,
etc. ijxouady], was heard — So that it reached the Lord. Jeremiah
both prefixes and adds, Thus saith the Lord. Weeping and much
11

82 THE GNOMON OF THE NEW TESTAMENT.
mourning — The Sept. has Opyvoo xai xXaudyou xai dSupyou, of weep
ing, and of lamentation, and of mourning. The original however is,
D'innn '32 T\i [literally, lamentation, weeping of bitternesses, that is lamen
tation and bitter weeping.] The shorter reading of so many versions
of Matthew xX.auQpbq xai douppbq jto/uc, weeping and much mourning,
agrees with this so as to express the Hebrew plural bitternesses, by
the epithet much. [This shorter reading is the true reading of the
text of Matthew, the words lamentation and, Gr. ¦dptyoc; xai, before
weeping, being probably an insertion by a copyist from the Sept. Alf.
Tisch.] The Hebrew, by the words and accents, points out first, a shrill
wailing indefinitely ; then the mourner and her sorrow ; and then her
rejection of the consolation offered and the reason. The thirty-first
chapter of Jeremiah looks forward in a great degree to the times of the
New Testament ; and thus this passage refers to this event in New
Testament history, whether Jeremiah had in view at the same time
the Babylonian Captivity or not. A greater and a less event of
distinct periods may correspond with the single meaning of a single
prediction, until the prophecy is exhausted. Rachel — Antonomasial
that is, the proper name of one person put for the common name of many.
Both Rachel's daughters and other mothers, who thus had sons of
sorrow. Comp. Gen. xxxv. 18. The sons of Rachel are mentioned:
the sons of other mothers are implied, as 1 Cor. x. 1, the fathers of
the Jews are made to include those of the Gentiles also. c The infants
of Bethlehem might also be called " sons of Rachel," on account of
the tomb of Rachel near that town, Gen. xxxv. 19, just as the Sam
aritans (John iv. 12) called Jacob their father, because they lived in
the same place where he had formerly dwelt. But Rama belonged to
the tribe of Benjamin ( Josh, xviii. 25) who was the son of Rachel.
Perhaps the assassins so suddenly loosed by Herod in the vicinity of
Bethlehem proceeded even as far as Rama, for the towns were very
near together ; Judg. xix. 2, 9, 13 ; Ezra ii. 21, 26 : hence Jeremiah,
a priest of Benjamin, pointed it out as the limit of the massacre.
xXaiouoa weeping, for xXaUt weeps, a Hebraism. Refused to be com
forted — A .phrase which expresses intense grief. They are. not — Thus
in the Sept. Gen. xiii. 36, we read ' Icooyjtp oux laze, lupecbv oux iazi,
Joseph is not, Simeon is not ; and in Kings xx. 40, ouzoc; oux rjv he was
not, Hebrew urx, he is not, the singular number used distributively.
The mothers mourn each her own chiefly or even solely ; for even one
child of each mother would be expressed in the plural, children.
They were of two years old or under, so that a mother would not be
likely to lose more than one. The event was accurately foretold.

MATTHEW II. 23. 83
Others refer the singular number to Messiah, whom the women might
suppose slain, or mourn as banished.
20. Into the land — Joseph was allowed to choose the town or dis
trict, but Emmanuel must grow up in His own land. They are dead —
The plural concisely signifies that Herod is dead, and that there are
no other treacherous foes. [How great the host of foes who have
since risen against Christ, but have perished utterly ! V. G.] The
chUaVs life — Literally, soul. Gr. (puyftv. An emphatic mode of speech,
employed by the Sept.
22. Did reign — Archelaus reigned whether the name of king was
given him there or not. Was afraid — Anxious about the child, fear
ful lest Archelaus [who was indeed'a cruel tyrant, Jos.] should imitate
his father's hatred. Thither — Gr. ixet. So the Hebrew is frequently
rendered by the Sept. To go away thither — Mary and Joseph also,
without doubt, had previously dwelt at Nazareth. Parts — From this
maybe inferred the poverty of Joseph, since it seems to imply that he
had no fixed abode. Of Galilee — This did not prevent attentive souls
from knowing the real birthplace of Christ.
23. He came and dwelt at — So, ch. iv. 13, i. e., he came to dwell
at, or he dwelt at. Gen. xiii. 18, Sept. iX.dcov xarwxrjas rttpi zrjv dpuv,
he came and dwelt by the oak. Nazareth — Gr. Na^apez, Hebrew, rnrj.
The final n is rendered in Greek by T. [A town on a hill near
Mount Tabor, in a most beautiful region of the tribe of Zebulon, De W.J
Nazarene — Jesus spent His private life — that is, by far the greatest
portion of His years — in the town of Nazareth, whence the surname
Nazarene given to Him in the common speech of men, whether de
voted or hostile to him, and even in the title on his cross. This is
what the prophecy here cited by Matthew had long ago intimated.
Some seek its fulfilment solely in an allegorical interpretation of the
word Nazareth. Its root indeed should clearly be sought for in ih a
diadem, not from is: to keep, which the rigidly Jewish animosity em
ploys maliciously ; for the Hebrew * is always rendered by the Greek
I, whereas Z universally corresponds to t, as in the word NaCcopacoz.
This rule is universal, and no one can rightly oppose it without
bringing forward examples to the contrary. This belongs to the
etymology of the name Nazareth; but does not establish the allegory.
For neither is there any reason why we should ascribe the character
of a levitical Nazarite to Christ (Matt. xi. 19), nor why we should
think that the scope of the prophecy is exhausted by any signification
of the word, irj-
It was predicted by Micah, that Christ should go forth from Beth
lehem : Bethlehem signifies house of bread, and Christ is the Bread

84 THE GNOMON OF THE NEW TESTAMENT.
i
of Life. But who would have said that Christ as the bread of life
fulfilled the prophecy of Micah? We perceive that the place of
Christ's birth was intended by the prophecy ; in like manner, the town
where He grew up, and even his common surname which thence arose
was indicated by the prediction, "He shall be called a Nazarene:"
and therefore the particle ore [in Greek equivalent to our quotation
marks. I. B.J is prefixed by the evangelist, as is usual in citations.
Although at what time that prophet flourished by whom this prediction
was uttered; whether the town of Nazareth, of which no mention oc
curs in the Old Testament, was then of any importance ; whether that
prophet was himself a Nazarene, and deposited this remarkable verse
at Nazareth ; whether he left it to posterity by verbal tradition, [for
the prophets said many things which were not inserted in their books,
V. G.J or in writing ; or whence Matthew obtained it, who knows ?
What signifies it to know? In heaven, some stars illumine eithei
hemisphere, some both, some have varying risings and settings; on
earth, rivers sometimes withdraw themselves from the sight of men,
until after hidden wanderings they again burst forth. Thus the Divine
Oracles are dispensed with admirable variety.
[Bengel proceeds to claim that this was a fragment of prophecy
long before uttered, and traditionally preserved in Nazareth; au
hypothesis which can satisfy nobody. The best view is that as
Matthew does not quote a prophet but the prophets, he means not to
give the words but the general sense of prophecy; referring to all
passages which speak of the Messiah as despised. Psalm xxii. Is.
liii. etc. So Ols. and many. Bengel's etymology of Nazareth, below,
is as probable at least as any.]
Having shewn that the controlling and proper force of the name
Nazarene is in its reference to the town of Nazareth, we lay down as
a corollary, that the etymology of the country and of this surname
of Christ, is not unimportant. Christ, the Son of David the Bethlehem-
ite, was not called a Bethlehemite : therefore, in the etymology of the ,
name Bethlehem, a mystery is not equally sought. Christ was called a
Nazarene. This was indeed done by men's speech; nay, rather by the
Father's providence. Not by accident did Pilate write in the three chief
•languages, Jesus, King of the Jews, and insist on what he wrote ; [Jno.
xix. 21, 22 ;] not by accident did Pilate add The Nazarene," and others,
both before and after, call Christ so. The names, "Jesus," " Christ,"
"Emmanuel," and others, intimate that the person to whom they are
applied is he to whom their etymology refers, nor can the surname,
" Nazarene," alone be without this reference: -mNezer, a diadem, is
the token of a king's head, and hence Nazareth (according to Hiller)

MATTHEW III, 2. 85
a town which crowns the summit of a mountain; the allusion in
Nazarene, therefore, may thus be expressed; [in English, the Crowned
Lord dwelt at Crown-summit. J See Ps. cxxxii. 18. The names of
places are frequently put for the thing itself which is signified : not
to dwell on the Veronenses, Placentini, Laudiceni, of the Latins, the
meaning of Scripture is deeper: Simon the Canaanite was also called
Zelotes, Zealot, both from his country and his characteristic virtue. —
M?tt. x. 4, Luke vi. 15. See especially Is. Ixiii. 1.

CHAPTER III.

1. In those days — In the Evangelistaries, [or selections from the
Gospels copied out to be read in the churches,] this formula merely
denotes the commencement of an extract ; but in the Gospels it is
more definite. Here it signifies while Jesus was dwelling at Nazareth,
ch. ii. 23. [But the reference here is not to Joseph, who was probably
dead, but to Jesus ; who lived at Nazareth from his return, ch. ii. 23,
24, until John's preaching. Harm. p. 63; so Alf. J An interval is
denoted, not short, yet not remarkable for any great change. Cometh
— [present tense.] Notice the simple style of Matthew in repeating
this word, v. 13. So the Sept. often introduces it in the present
tense. [The Baptist — Mat. gives John this name as a person well
known to his readers. De W. John's preaching and death were noto
rious facts, to which even the Jewish historian attributes importance.
Jos. Ant. xviii. 5. 2.] Preaching — In a loud voice. The voice of one
crying agrees with this. Baptist and preaching ; the twq parts of
John's office. In the wilderness — ver. 3. [where also he had been
brought up. Luke i. 80. Not a desert, but a thinly peopled tract,
with much pasture. Alf. J
2. Repent ye — A lovely word, 8, 11. Change your disposition: put
on a disposition worthy of the kingdom of heaven, royal, heavenly.
Thus Jesus Christ Himself, thus His apostles commenced their preach
ing ; thus the Lord bade John write at the commencement of the
Apocalypse. The kingdom — see on ch. iv. 17. Of the Heavens —
Gr. zmv oupavmv, the plural, Hebrew D'db*. This phrase, the kingdom
of the Heavens, is found only in Matthew, who employed it to take
from the Jews, for whom he was writing, the notion of an earthly
kingdom.

86 THE GNOMON OF THE NEW TESTAMENT.
3. This — [This verse, originally part of John's preaching, Joh/i i.
23, is adopted here, and thus endorsed by the Evangelist. Bleek.J
Many circumstances are recorded in the New Testament which had been
predicted in the Old. For— A reason why John should thus and at that
time ( as is described in verses 1, 2,) arise, was that it had been so pre
dicted. The voice, etc. [Isa. xl. 3,]— see Luke iii. 4. The voice (supply
there is) of one crying — John. A similar phrase occurs, Rom. x. 15.
The feet of them that preach. In the wilderness — Not in the temple nor
the synagogues. Some construe, In the wilderness prepare ye, etc.,
because the accents require this rendering in the Hebrew of Isaiah.
But if such had been the evangelist's meaning, he would have followed
the parallelism of the Hebrew, and repeated the parallel phrase m-yn
in the desert. But now preaching in the wilderness, ver. 1, and "a
voice of one crying in the wilderness," ver. 3, correspond with each
other. It comes to the same thing : for where the voice is, there also
are the hearers commanded to prepare the way, and there is the
Coming of the Lord. Matthew, in ch. iv. 15, also differs from the
Hebrew accents. See note on Heb. iii. 7. The way — There is one
primary way, and this includes many tracks or paths, rplfiouz. Kupiou,
of the Lord — The Hebrew nirr, Jehavah, for which later Hebrews said
<na, Adonai, is rendered by the Sept. Kupeoz, Lord. In this passage
it means Christ. The name Lord, given to Christ in the New Testa
ment, has various meanings, according to the circumstances, the occa
sion, and the speaker. In quotations from the Old Testament it
frequently corresponds to the names Jehovah mrrand Adonai'xvn, of
which the one expresses His majesty as the Son of God, the other,
His glory also as Messiah. Men amongst whom He walked called
Him Lord, according to the reach of each man's faith. From that
time, the apostles and the faithful often called Him Lord, in view of
His dominion and authority over His own people and over all things,
even in His humiliation, but rather in His exaltation : and the pronoun
my is sometimes added, which is never joined with the tetragrammaton
mrr Jehovah.
4. The same — A remarkable personal description. Even the dress
and food of John preached by their harmony with his teaching and
office. Those of this minister of penitence were such as those of
penitents should be. See ch. ix. 14, and xi. 18, note. Of camels'
hair — His dress was mean, and rough, and coarsely woven. — Comp.
Mark i. 6. And a girdle of skin around his loins — Thus the Sept. 2
Kings i. 8, of Elijah, and a girdle of skin girt around his loins. John's
girdle, like Elijah's, was not leather, but skin rudely dressed ; not
without reason Scripture records the dress of many saints, of the

MATTHEW III. 7. 87
Baptist and of Jesus Christ Himself. Food — His drink is known
from Luke i. 15. — Locusts — Lev. xi. 22, the Sept. dxprr locust, Heb.
3jn, isfitforfood, [and still sometimes ea,ten.—De W.J WUd honey —
Flowing spontaneously. [ That is, tree honey, a honey like substance.
which exudes from palms, figs, and other trees. So Mey. and many.]
1 Sam. xiv. 25. Locusts might not always be found.
5. All — From all parts.
6. Received, baptism — Gr. "E^aiizi^ovzo in the middle voice. —
[Many authorities add nozap>w, river; reading, in the river Jordan. —
So Tisch. — 2nd Ed. But Tisch now omits tzoz.] Confessing — The
word implies that they confessed each his own sins freely and ex
pressly, not merely in the ear or' John. A true confession even cites
individual sins (as formerly in presenting sin-offerings), although it
does not count them off one by one. It holds the just mean be
tween the lax abuse of a general form, and the narrow strictness of
auricular confession. Thus it relieves the soul. At the Baptism of
Repentance men confessed their sins, at the Baptism of Christ they
confessed Christ.
7. Many — Of whom some persevered and received baptism. (Comp.
v. 11.) — Some, deterred by John's just reproof, appear to have gone
back. By far the greater number did not come at all. — Ch. xxi. 25,
Luke vii. 30. Of the Pharisees and Sadducees — Different sects. [ The
Pharisees, the orthodox Jews who believed the church doctrines and
traditions, but had grown formal, and though strict in life were
mostly hypocrites ; the Sadducees rejected tradition, interpreted
Scripture in a gross and sensual spirit, and denied immortality and
the existence of angels. — Alf., others.] Unto them — To the Pharisees
especially, but also to the people, before baptizing them, — ver. 11 ;
Luke iii. 7. Words accompanying an act are often mentioned after
it. 2 Sam. i. 16, 15. Broods — Various families. Of vipers — Oppo
sing to their boast of descent from Abraham. — Comp, ch. xxiii. 33,
Who ? — That is, you appear to be showing others the. way, but who
has shown it to you ? He implies that there is a wrath to come, that
there is at hand a means of escape, but that the Pharisees and Sad
ducees are strangers to it. Hath showed — Gr. bxedsc^sv. The com
pound verb in the same meaning as the simple. He approves of their
coming, but with an important condition. To flee — By baptism. To
come — Which they will incur by rejecting the kingdom of Heaven
through impenitence. The same wrath is afterwards called the com
ing wrath, — Gr. rijc ipX0y^v'1^-> — 1 Thess. i. 10. At the same time,
the error of the Sadducees who deny the resurrection is refuted.
Wrath, — In the destruction of Jerusalem and at the last judgment.

88 THE GNOMON- OF THE NEW TESTAMENT.
8. Produce worthy fruit — [The true reading is xapitbv, fruitj not
xapxouz, fruits, as common text. ' So Beng. and all Editors.] Ori-
gen remarks that in Matthew, worthy fruit is required from the
Pharisees and Sadducees; whereas, in Luke, worthy fruits are re
quired from the people. The sense is the same. The word fruit is
often used collectively ; and in the preaching of John it may be op
posed to barrenness: in the plural, it implies abundance. The trees
are men ; the fruit, therefore, tlreir repentance. — [Beng. adds that
the construction is worthy fruit of repentance. But the Eng. Vers, is
right,^— ; fruit worthy of, or meet for repentance. — Mey.]— Repentance
is an entire change of character, and a renunciation of all that is evil,
by which renunciation we wish that evil void or undone.
9. Think not — The verb doxco, to appear or imagine, like many
phrases in Greek and other languages, meaning literally to seem, ap
pear, profess, shew, etc., sometimes denotes a thing at once true and
apparent ; sometimes a false appearance, which one presents to him
self or others. And thus the sense here is : You may indeed say
this in a manner but you should not comfort yourselves ivith it. — [Men,
and especially the self-righteous, rake together every pretext to claim
God as theirs, without repentance. V.G.J To say — In careless secu
rity. Abraham — As one whose posterity are not lost. For I say unto
you — A most solemn formula, employed by a great man in a matter
of the highest importance. See on ch. v. 18. Is able — The Jews
thought they could not fall away, [but as Abraham's children, were
necessarily heirs of Messiah's kingdom. Mey. J From these stones —
And any other material, as Adam from the clod, God is not tied to
the law of succession in the Church. These — John pointed certainly
to stones; possibly those set up at Jordan in the time of Joshua, for
a testimony that the people of Israel had crossed the Jordan, and
entered the Promised Land; and owed it not to themselves, but to God.
The words sound like a proverb, as those in Luke xix. 40. Children-
Spiritual— [Corny. Rom. iv. 9, 6, 7; Gal. iv; Jno. viii. 39. 40. Mey]
They were indeed children according to the flesh, yet are called broods
of vipers.
10. Now — Antithesis of to come, ver. 7. Also — Where grace manifests
itself, wrath is also shown to the ungrateful. It is not only possible
that you may be punished, but also it is now at hand. [But also,xae,
is not genuine, Tisch.] Root— Not merely at the branches was the
axe aimed. Trees — The Jews, Luke x-iii. 7-9, in comparison with
whom the Gentiles were stones. Lies — Although the blow is not yet
begun. Is cut down — The present tense. There is no delay. Fire—
Heb. vi. 8.

MATTHEW III. 12. 89
11. You — John, therefore, did not exclude the Pharisees from
baptism. Water — The last clause of the verse answers to this part
of it. John, however, depreciates not so much his baptism as himself.
And again, in this place alone is that fire named as the antithesis to
water, but the Holy Spirit is mentioned in every passage. [Mark i.
8; Luke iii. 16; Jno. i. 26, 33; Acts i. 5, xi. 16.] Unto repentance —
This portion of the verse answers to ver. 12. [John's baptism was a
washing of repentance, not a washing of regeneration. Luke iii. 3;
Tit. iii. 5. Ols.] But — The contrast does not apply only to those
who baptize, but to those also who are baptized (see Acts i. 5), and
to various occasions. After me — John was born, as was fitting, a
little before the Messiah. That cometh — Immediately; ver. 13.
Mightier than I — Whom you ought to fear and follow, rather than
me, who am feeble. John teaches both here and ver. 12, that his
power is small; whereas that of Christ, who is God, is infinite. [And
this power every man shall feel, either in salvation, or terribly. V. G.J
He does not say directly, Messiah cometh after me, but expresses it
by a paraphrase more obscurely, and yet more sublimely. John said
this just when his popularity was greatest. Acts xiii. 25. To bear —
As a servant bears the shoes which his master commands him to bring
or take away. — Psa. Ix. 8. He — Believe on Him: Acts xix. 4.
You — All who receive Him. Shall baptize — Abundantly impart;
Titus iii. 6; Acts ii. 3, 4, 17, and x. 44; and shall thereby show Him
self the mightier. The Spirit and fire have the utmost power. In —
The difference between John and Christ; see John i. 33. The Holy
Ghost— See Luke iii. 16, note. And with fire — Luke has these
words, though Mark has not: even, therefore, were the reading doubt
ful in Matthew, there would be no danger ; it is certain, however, that
he also wrote xai Kupi, and fire. The Holy Spirit, with which Christ
baptizes, has a fiery power, and that fiery power was manifested to
the eyes of men ; Acts ii. 3. [Many understand by the baptism of
fire, the punishment of the wicked ; in contrast with the baptism of
the Spirit Neand., De W., Mey. But this is very harsh, and most
agree with Beng. So Alf, Calv., Ols., Ew.J
12. Whose — And His, thrice used in this verse with emphasis,
show the power of Christ, ou — auzou, a Hebraism. Fan — The
Gospel. In His hand— Even now. John's whole discourse, and
therefore the commencement of the Gospel, agrees entirely with the
last clause of Old Testament prophecy, Mai. iii. 19-24, where the
connection of things from Moses to the conclusion of ancient prophecy,
and thence to the forerunner and Christ, and His day of universal
judgment, is exquisitely and solemnly declared. His — Neither His
12

90 THE GNOMON OF THE NEW TESTAMENT.
forerunner, nor any apostle had this fan in the same manner as the
Lord Jesus Himself. The consolation of His ministers in their weak-
ness is, The Lord will do it. Their wrath is not strengthless in vain.
Threshing-floor — Wayfarers on the threshing-floor, conquerors in the
garner. His — Heb. iii. 6. And gather His wheat into the.garner-~
[Auzou, his, seems to be genuine. Tisch. Beng. doubts it.] Comp.
Matt. xiii. 30, but gather the wheat into My garner. The Same is
Lord of the wheat and the garner: of the garner and of the threshing-
floor. Luke iii. 17. Chaff — Chaff is held of no account, [though
sometimes not unlike wheat. V. G.J With fire — Every one is either
baptized with fire, or burned with fire: there is no third lot. Un
quenchable — See therefore that your sins be first blotted out. In
Job xx. 26, the Sept. has xup dxauazov, fire that cannot be burnt
out shall consume the ungodly: or, rather, from the Alexandrine
Manuscript, dafizarov, unquenchable ; a word not elsewhere found
in the Sept., so that r\s: vh «yx means fire which can never be ext»
guished. [Comp. Mai. iv. 1.]
[13. Then — While John was thus heralding Messiah, and baptizing
the people. — Mey.]
14. Forbade — John had not yet known that this was the Messiah,
He had known, however, that the Messiah was close at hand, and
that He would come to his baptism, and be indicated by a cleai
sign. John i. 33. Meanwhile, as soon as he sees Jesus, from that
sympathy which he had felt in the womb, and from His most gracious
aspect, he judges that this candidate for baptism is Messiah, and skil
fully declares his conviction by a previous protest, [ which providen
tially prevented the humiliation of baptism from affecting Christ's
honor. V. G.J I— It is probable that John himself had not been
baptized. Luke i. 15, fin. Need — For it is elsewhere the part of the
greater to baptize, of the less to be baptized, and to come for that purpose
to one who baptizes. To be baptized by Thee — By Thy baptism in
the Spirit and fire. If either of us is to be baptized by the other,, I
am he. Comest — to be baptized.
15. Suffer — He courteously reduces John to silence. The word
afi/joiv, he permits, at the end of the verse, refers to this. iVTow—
Without delay, this once. [Gr. dpzt, just now. As to say, this re
lation will not last long ; thou shalt soon see me in my true character,
as thy master. Some church fathers inferred from this word that
Christ baptized John afterwards. — Mey. J Thus — As I have come
to thee. Becoming — That which did not to John appear becoming,
was so in the highest degree, because it was righteous. An admira
ble propriety is most manifest in all the counsels and works of God.

MATTHEW III. 17. 91
Heb. ii. 10, vii. 26. Especially in the discourses and actions is ap
parent such propriety, that its clear expression by the Evangelists is
a proof that they wrote under the impulse of the Holy Spirit, since it
could not have been the product of human genius, however exalted.
Us — He speaks as if not yet fully known by John. It becon js Me,
as principal ; thee, as minister. In the mind of Jesus it might also
mean, It becomes Me and My Father that I fulfil all righteousness,
v. 17. Comp. Heb. ii. 10. To fulfil — All righteousness. This is ef
fected, not by John and Jesus, but by Jesus alone, who undertook
that very thing in His baptism ; whence the appellation baptism is
transferred also to His passion, Luko xii. 50. All righteousness —
All parts of righteousness : and therefore this, also, the earnest of the
other greater parts. By a narrow view of righteousness, it would
seem that John should be baptized by Jesus. By a comprehensive
view of all righteousness, the matter was inverted. Jesus said this,
in place of the confession of sin made by the rest of the baptized, who
were sinners. Such a speech became none save Messiah Himself.
In acts of deepest humility the Son of God watches over the right of His
own majesty. John xiii. 7, etc., xiv. 30, xviii. 5, xx. 36. Then — Forth
with. [Why did Jesus come to a baptism of repentance, a rite be
longing to sinners ? He was made sin for us, he was numbered ivith
the transgressors. — Comp. Ps. xl. 12. — Alf. J
16. Straightway — There was nothing to detain Him longer. So also
He immediately rose again from the dead. Lo — A strange and great
event. Unto Him — This implies more than if Matthew had said above
Him. The heavens — In the plural.
16, 17. And — A most glorious manifestation of the Holy Trinity,
and a proof of what occurs when we are baptized, since Christ was
not baptized for Himself. And He received the Holy Spirit to bap
tize us with. John i. 33. [For Jesus, this opening of heaven at the
inauguration of his Messiahship was permanent. Ols.J He saw —
Jesus, Mark i. 10; John also, Jno. i. 32. Like a dove — Comp.
[The likeness is not merely in the mode of descending, but in the form
of a dove. De W., Alf. J Gen. viii. 10, 11.
17. A voice— A most open manifestation of God, such as those re
corded in Acts ii. 2, 3; Exod. xix. 4, 9, 16, xl. 34, 35; Num. xvi.
31, 42 ; 1 Kings viii. 10, 11, xviii. 38. This is— Mark and Luke
record that it was said. Thou art — Matthew has expressed the mean
ing. The whole clause occurs again in ch. xvii. 5. Faith assents,
Thou art the Son of God, ch. xvi. 16. [The article recurs twice in
the Greek ; literally, the Son of me, the beloved.J This repetition of
the article is exceedingly emphatic. Son — John i. 18, iii. 16. Be-

92 THE GNOMON OF THE NEW TESTAMENT.
loved — This might appear to be a proper name (comp. ch. xii. 18), yi
that two things would be affirmed here: This is My Son; He k'th
Beloved, in whom I am well pleased. It is clear, however, from Luki
iii. 22. that Beloved is an epithet. Love is something natural, be
cause This is the Son; good-pleasure, something, as it were, addi
tional, because He acts so as to please the Father. He is the Belovei,
the only; who shares not the Father's love with another. Inwhom-
The preposition in, Gr. iv, indicates especially the object, and then
also the cause of the Father's good-pleasure. The Son is of Himself
the object of the Father's good-pleasure, and all persons and all thingj
in the Son. A phrase of the Sept. Comp. note in Col. ii. 18. Im
well pleased — The verb eudoxd), to be well pleased, and the noun eliSoxii^
good-pleasure, are employed when one is pleased by either what lie
himself, or another, has or does. Both parts of this notion; agree'
with the present passage concerning the good-pleasure of the Father1
in the Son ; for there is an eternal natural affection towards the only-
begotten, a perpetual graciousness towards the Mediator, and in Himi
towards us, his reconciled children. In ch. xvii. 5, are added the
words, Hear Him; for then He was about to speak of His passion:'
now they are not added; for at first He only taught that which the
Father spake, This is My Son. [A masterly view of John the'
Baptist's work, and his relation to Christ, is given in Neander's Up
of Christ, p. 53-69; Am. Ed.]

CHAPTER IV.

1. >Then — After His baptism. Was led up — Towards Jerusalem
by an inward impulse. Into the wilderness — A wilder region than
that mentioned in ch. iii. 1. [Possibly the Arabian desert of Sinai,
Alf; more probably of Judah, as Beng., De W., Mey.] By tk
Spirit— The Holy Spirit; ch. iii. 16. [Comp. Acts viii. 39; 2 King
ii. 16.] To be tempted—This temptation is a sample of our Lord
whole state of humiliation, and an epitome of all the temptations!
only moral, but especially spiritual, which the devil, has contri"
from the beginning. [To the Saviour we must ascribe a -post
of falling, as viewed from without; else there is no merit, no tempts-

M A T T H Elf 1 W. -3-.-—  OJf
on. To God made man, we must ascribe the impossibility of falling.
he union of the two is a mystery, which is essential to the idea of
hrist, the God-man. His human soul had power to fall ; his infinite
oirit necessitated a victory. By the former he is like us, our
ittern; by the latter he has power to make us like him, and is our
iviour. Ols.] By the Devil-— The Sept. generally render the
Sebrew |Bty, Satan or Adversary, by Aid(3oX>oz, Devil or Accuser;
aly in 1 Kings xi., and there twice or thrice, they translate it I'azdv,
Man. [To be tempted during the forty days of fasting, Mark i. 13.
:> that the threefold temptation recorded by Matthew is but the
,:me, the last and most terrible of many. Graul in De W.J
n.2. When He had fasted — No doubt in the strength of His baptism.
lasting implies also abstinence from drink. [Not merely a fast in
ue common and loose sense, but entire abstinence from food. Luke
(!> 2, Alf. Christ's fast cures Adam's greed. Q.J Days — In these
i.ys, during this retirement, matters of the greatest importance
• ssed between God and the Mediator. Forty — A memorable period,
, so, in the lives of Moses and Elijah. But the condition of Moses,
jien without food, was one of glory ; that of Christ (which is more to
ll wondered at), one of humiliation. An angel brought food to Elijah
fore the fast; many angels ministered to Christ after it. Jesus
vssed forty days before He began his public ministry : forty days, as
for preparation, before his ascension. Afterwards — Up to this
int it had not been so much a temptation as a preparation for it :
mp. the beginning of the following verse. [So Mey., but see note
>m Graul above.] Hungered — Hunger is a very bitter temptation ;
rst He experienced in His passion. This temptation may be compared
h that described in Gen. iii. : the Tempter employed the same arts ;
;,that cause, which the first-formed pair had lost, Christ restored.
1. Came — In a visible form. The tempter seized his opportunity.
isus spent that season in the wilderness, in which the nights are
g, the wild beasts peculiarly ravenous, the weather inclement, and
re is no supply of food either from trees or herbs. — Harm. Evang.
>.] The tempter — Who did not wish it to be known that he was
an: yet Christ, but only at the close of the interview, calls him, ver.
' Satan, after Satan had plainly betrayed his satanic nature in pride,
! peculiar characteristic. Thus by Divine skill He defeated infer-
' skill. The tempter seems to have appeared under the-,form of a
'yyazBitz scribe, since our Lord thrice replies to him by the word
banzai, It is written. [Better. De W. The lappearcnce of the
il in person, even in human disguise, would have taken all force
u the temptation ; for the Son of God would know him at once.

94 the&nomoN OF THE NEW TESTAMENT.
Evil, to be attractive, must not appear in its own hateful form.] If
— Thus also, in ver. 6, Satan both doubts himself and endeavors to
produce doubt, to take away the true, to convince of the false. He
solicits our Lord, stating that as a condition which had been (iii. 17)
declared positively from heaven. [As if to say, Thou art hungry^
how unworthy the Son of God ! If he, free thyself from this weakness
and want. Else no man will believe thee: De W.J Command— -The
tempter acknowledges that He who is the Son of God must be
Almighty. These— That is, that some of these stones become bread
[or a loaf J : Luke iv. 3, [Command this stone that it be made bread.]
Stones — [Comp. iii. 9. Mey. J As if to say, You are in the wilderness,
which has hard stones but no bread. Nay, in a very different manner
shalt thou become convinced, 0 Tempter, that this is the Son of
God. Soon will He commence thy destruction. Luke iv. 34, 41.
4. It is written — Jesus does not appeal to the Voice from heaven :
He does not reply to the arguments of the Tempter : against his con
clusions He simply clings to Scripture and its statements. He leaves
unanswered the inquiry, whether He be the Son of God or not. When
addressing man, our Lord seldom quoted Scripture, but said, I say
unto you. Only in answer to Satan, He says, It is written; that is,
Whoever I am, I assuredly keep that which is written. AJ1 the
statements which He thus advanced were even in themselves indisput
able : and yet He keeps to the phrase it is written. By this He implies
that He is come, who is to fulfil Scripture ; and at the same time.
shows the high authority of Scripture itself, irrefragable even to Satanv
Man shall not live, etc. — The Sept. in Deut. viii. 3, has the same
words, but prefixes the definite article 6 to dvdpconoz man, and repeats,
after dsou of God, Cfjozzat b &v$pcoTtoz, shall man live. Even in the
wilderness, the people had felt the force of this saying. ' The sixth
chapter of the same book is cited in ver. 7 and 10 : so that the two
consecutive paraschae [or Paraschioih, the sections into which the
Law was divided for reading in the Synagogues. I. B.] contain' the
three sayings given to the Israelites in the wilderness, and in thewilr
derness employed by Christ as a sword against the tempter. At the'
same season of the year at which Moses had uttered them, Jesus
employed these sayings against the tempter. Shall live — Jesus', had
experienced this during the forty days. It is as easy to live without
bread as to make bread out of stone. This is true contentment, pre
sent rest of spirit, to require nothing besides life. Jesus knew that
He should live. Man— He does not reply to the tempter on the
appellation Son of God, but speaks as if one of the mass, bound to the
Written Word. [In answer to the tempter's challenge, Art ihoiir-hs

MATTHEW IV. 6. 95
but binds himself more closely to us; I am man. StierJ. And already
in the time of Moses, Divine Wisdom expressed all this testimony in
those words with which the Saviour was to smite the tempter. Jerome
says, The Lord's purpose was to overcome the Devil, not by power, but
by humility, by every word that proceedeth out through the mouth of God
— Thus in Psalm xxxiv, the Sept. has concerning a Divine promise, The
things which proceed out through My lips. Comp. concerning vows :
Sept. Num. xxx. 13, and Deut. xxiii. 23 : Comp. also Jer. xvii. 16,
and Num. xxxii. 24. That which goeth forth out of the mouth is put by
Metonomy for that which is uttered by the mouth. Through the mouth —
Gr. did — And therefore from the heart. [The meaning of Christ's reply
is, God can sustain life without common food, as he taught the Israel
ites with Manna. I will work no miracle to satisfy my own will, and
destroy this sense of human weakness, but will trust him. Neand.
The self-denying love of Jesus never wrought a miracle for his own
gratification : always for others' good. Ols.J
5. Then — Matthew describes the attempts of Satan in the order of
time in which they were made ; see note on verses 8, 10 : Luke
observes a gradation in the .places, and mentions successively the
desert, the mountain, the temple ; iv. 1, 5, 9 ; this variety in order,
not only harmless but beneficial, is a proof that the one evangelist did
not copy from the other. Perhaps also the tempter assailed our Lord
with something of the third temptation before the second, and ap
peared in various disguises. Taketh along with him — Concise expres
sion for he takes and leads. So ver. 8. Luke iv. 9, 5, uses the word
lead. A marvelous power granted to the tempter, until our Lord
says to him, Depart ; ver. 10. "It is not to be wondered at," says
Gregory, "that Christ should permit Himself to be led about by the
Devil, since He permitted Himself to be crucified by His members."
Satan tempts everywhere. On the change of place, Comp. Num. xxiii.
13, 27. Christ was tempted everywhere, in all places where after
wards He was to exercise His office. Into the holy city — Where it
would seem that an angelic guard might especially be expected.
Upon — Jesus was truly on the pinnacle, and on the mountain, as He
was in the desert. Pinnacle — To which the ascent was far more
fasy than the descent from it. What this pinnacle was, antiquarians
,loubt. [Gr. nzepuyiov, wing, most probably not the sanctuary itself,
|)u't an out-building of the temple. De W. And so perhaps the royal
portico of Herod overlooking, at fearful height, the valley of Jeho-
jhaphat. Mey. Alf. J Christ was tempted by heights and depths.
( 6. It is written — A most specious temptation which appears to
,juote Scripture appropriately. No doubt Satan often felt the force

96 THE GNOMON OF THE NEW TESTAMENT.
of this saying, from the protection which the angels extended to the
godly against him. The Sept. renders Psalm xci. 11, 12, For He
shall give his angels charge concerning thee, to keep thee in all thy ways :
etc. The fraud of Satan is rather in the false application than in the
omission. In their hands — That is, guard with great circumspection;
A stone — Of which the Temple was built. The tempter applies the
psalm speciously. [Ols. thinks Jesus, abandoned of the Spirit, was
tempted as a man only; but the Spirit himself led him, v. 1, and
he was tempted as the Son of God. v. 6. De W. But the contradict
tion is only verbal. See on v. l.J
7. It is written again — Although. Satan retorted, It is written,
Jesus does not suffer it to be wrested from Him as something worn
out, but employs it three times. Scripture is to be interpreted and
harmonized by Scripture. Thou shall not tempt, etc. — [Uncalled
reformers and fanatics have sinned through presumption, because they
forgot this word of the Master. Stier.J Thus the Sept. Deut. vi. 16.
In that version the compound verb ixneipd^eiv means no more than
7T3ipd^siv to tempt. Jesus however means, It is not for me to provoke
God by tempting Him. The Lord — Gr. Kupiov put as a propel
name, [equivalent to Jehovah.]
8. Again — The third conflict, as is clear also from the word Depart,
ver. 10. [That is, Bengel thinks the thirdmxist be the last.] Mountain
— A new theatre of temptation. Shoivs — To his eyes as far as the
horizon ; the rest perhaps by enumeration and indication. Satan is a
subtle spirit. [ World — Not Palestine, but the heathen world, where
Satan's power is. Mey. De W.J
9. Give — But the Son is heir, and whatever authority Satan
possessed on account of man's defection from God, that Christ,
stronger than he, [Comp. Luke xi. 21, 22. i". B.J took from him.
not by treaty but by conquest. What the devil could not persuade
Christ to do in his temptation, that he will effect by his vassal the
Beast, Rev. xiii. 2. And what he offered to Christ, he will give to
that adversary, the kingdoms of the world. [Thus those who educate
children to think this world's glory the chief thing do the devil's office.
Q-] If — Vast pride to offer the kingdoms as a gift for one act of
adoration acknowledging that gift. [What the angel did not permit
John to do, that the tempter demands of Jesus, the Lord of all. Kev.
xxii. 8, 9. — V. G.J Without doubt he appeared in an august,
form. 10. Get thee hence — [Tisch. reads here also "Tnays dmaa you,
behind me. So most editors ; but Alf. and Mey. with reason defend
the received Text.] Get thee behind Me, Satan, said the Lord to

M A T T H E W I V. 1 3. 97
Peter, when he took Him [ch. xvi. 22.] and endeavoured to dissuade
Him from undergoing His passion ; thus commanding Peter to retire
into the proper place of a disciple. But to Satan He said, Depart,
Satan: go, not- behind Me, but from Me. Satan — Thou hast tried
to discover who I am, and I tell thee who thou art. When the temp
ter wishes to seem most friendly, Jesus calls him Satan [ adversary ;
for his pride had fully proved him to be Satan. V. G.J Thou shalt
worship the Lord — Deut. vi. 13. Sept. Thou shalt fear the Lord,
etc. Jesus substitutes worship aptly for fear. Comp. ver. 9. Only
— Thus the Sept. which has inserted ybvoq only, of this tree only, etc.
also in Gen. iii. 11, 17, without injuring the meaning.
11. [Leaveth him — For a season. Luke iv. 13.] Angels — Who had
probably witnessed the contest. Comp. 1 Cor. iv. 9 ; 1 Tim. iii. 16.
Ministered — Undoubtedly, by supplying his want, that of food. —
Comp. 1 Kings xix. 5, 6.
12: [Between the last verse and this is a long interval. — Alf. See
Jno. i. 29 ; iv. 1. So all harmonists.] Now when he had heard — •
[The Received Text and the Eng. Ver. have Jesus, but Beng. properly
omits it. — Tisch.J The name of Jesus is expressed in ver. 17. It
is not expressed in ver. 12, because this passage, verses 12—16, when
taken in connection with what precedes it, intimates how John made
way for the Lord. But in ver. 17, etc., is described the actual com
mencement of the Lord's preaching, in which is included the calling
of the two pairs of brothers. Therefore, in ver. 18, the name Jesus
is again understood, but not expressed. Was delivered up — For con
finement. Ch. xi. 2. As John decreased, Jesus increased.* He de
parted — And so again, ch. xiv. 13, from a similar reason. Into Gali
lee — And, indeed, into that part of Galilee which was farthest from
Herod and the prison of John. Matthew speaks of the whole of
Galilee in opposition to Judea where the temptation had taken place.
Jesus then came forth from private into public life.
13. Nazareth — Where He had hitherto resided. [Leaving — Be-
* The imprisonment of John is mentioned most becomingly as it were in passing, and
his death, in chap. xiv. 3, not when the fact occurred, but when it reached the ears of Je
sus. And yet a long interval elapsed from the beginning of John's imprisonment, before the
report of it reached Cnrist. In John iii. 24, the Baptist was not yet imprisoned, but he
vt as already •' decreasing," ver. 29, 30. Not even at chap. iv. 1, is mention made of his
imprisonment; and though at chap. v. 35. Jesus said John "was a burning and shining
lamp," yet it does not follow from this, that he, at that time, was already in prison (for not
even there did he cease to be a burning and shining lamp). In fact, John is mentioned
in the past tense (John v. 35), because the Jews had already become sated and weary of
the joy which they had derived from John, and The True Liglit, Jesus Christ, by His
infinite splendor, had already eclipsed John, who was, as it were but a taper. — Harm.
13

98 THE GNOMON OF THE NEW TESTAMENT.
cause the people rejected him. Luke iv. 29-31. — Ols.J Which is
upon the sea-coast— Y v. 15, 18. A place much frequented.
15, 16. The Sept. in Is. ix. 1, 2. Region of Zabv.lon, the land
of Nephthalim, and the rest on the coast, and beyond Jordan, Gali
lee of the Gentiles ! The people which walketh in darkness,
ye behold a great light: upon you who dwell in the region and
shadow of death, a light shall shine. The two verses are in Isaiah
most closely connected together, on which ground the Evangelist takes
part of the topography from the former. Many of the apostles were
from this region. Ps. lxviii. 28; Acts i. 11, ii. 7. Land and people
are in apposition, bdbv, the tvay — The Sept. renders "pi by bdov
(way). We must here understand xazd, by. The exactness of the
prophetical topography is admirably, agreeing closely with the latitude
and longitude. Of the sea — Ver. 18. Beyond Jordan — The He
brew 13^, [usually, the region beyond — /. B.J rendered in the pre
sent passage by the Greek nepav beyond, is said of a boundary, as
well in the nearer as the farther side. Galilee of the Gentiles — Gali
lee, though inhabited by Israelites, adjoined the Gentiles, especially
the districts in which the tribes of Zabulon and Naphthali dwelt.
Galilee had hitherto been less instructed than Judea : the citadel of
the Levitical worship was at Jerusalem : the Jews therefore ought to
have acknowledged our Lord more readily ; but the" Galilaeans are
now compensated for their previous disadvantages.
16. [ Which sat — Bengel reads, which walketh, xopeubpevoc, and
contrasts it with sitting, but the common reading is right. So Tisch,
and all editors.] There is here a gradation, or climax, In Darkness,
In the Region and Shadow of Death: Hath seen Great Light; Light
hath arisen. Hath seen Light — [Which illumines the whole world.
V. G.J No one is saved unless illuminated. Acts xiii. 47. And
to them which sat — Ps. cvii. 10. Sept. Sitting in darkness and the
shadow of death. The verb to sit aptly denotes a sluggish solitude.
Region and shadow — Hendiadys, [meaning shadowy region of death.]
The natural situation of the country was low, a figure of its spiritual
condition. Hath risen upon them — In the Hebrew HJJ, shines, upon them.
This extension of the expression corresponds with the epithet great
in the preceding clause.
17. Began — Gr. yp^azo, a word of frequent occurrence. It indi
cates the commencement of an action to be often repeated, or de
liberate and ample, or even of long continuance. [Jesus had already
begun to teach in the schools before coming from Nazareth to Caper
naum ; Luke iv. 16 ; but now, with a loftier voice, he began to pro
claim the kingdom of G->d. The King was his own herald.— Ham]

MATTHEW IV. 21. 99
The kingdom — It is an example of elegance in the Divine style, that
first in tie abstract the kingdom should be said to have come, then in the
concrete the King or Messiah. The former mode of expression ac
cords with the secrecy of the foundations, the latter with the glorifica
tion. Comp. on Luke i. 35, and 2 Thess. ii. 3. The kingdom of the
Heavens — That is, the kingdom of God. Comp. ch. v. 3, with Luke vi.
20 ; for it is so called also by Matthew sometimes, as his book pro
ceeds, and always in the other books of the New Testament,* as Acts
i. 3, xxviii. 31, and Rom. xiv. 17. The Metonomy by which Heaven
is substituted for God, is of frequent occurrence, and very suitable to
the first times of the Gospel. — Ch. iii. 2. By the expression, The
kingdom of Heaven, which is almost peculiar to the books of the New
Testament, the hope of an earthly kingdom was cut away, and all
were invited to Heavenly things. It is thus called with a prophetic
reference to the consummation. Luke xxi. 31 ; Acts i. 3.
18. [The word Jesus, Gr. 6 Itjctouz, here is spurious. Tisch. etc.
Read, And he walking, etc.] Sea of Galilee — See verses 15, 23.
[Seventeen'miles long, five broad. It abounded with fish. Joseph.]
Simon — Simon, the first who followed on this occasion, remained the
first. 19. Come ye — This word has the force of calling, with the idea of
the present moment ; ch. xi. 28, xxi. 38, etc. This is evident from
the singular dsupo, hither, [lit. Come ye after me, or behind me.J 1
will make — The authority of Jesus Christ. Fishers — Jer. xvi. 16.
20. Straightway — A promptitude and quickness in following our
Lord is denoted in James and John in ver. 22, where the same word,
Gr. sudiioz, occurs again. The same quickness is denoted in ver. 19,
in the case of Peter and Andrew, by the word Asuzs. In the very
ardor of doing their daily work, they received the call. So Matthew
ch. ix. 9. Blessed moment ! They followed — Ingenuously, without
immediate agreement for reward. — Ch. xix. 27. [To pass at once from
distracting toil to the ministry of peace, — this is to follow him. Q.J
21. With Zebedee — They were therefore youths ; their father Zebe-
dee being in his prime, and both their parents alive. John lived
* The Kingdom of the heavens. Repentance, and the Gospel, arc three terms which are
found frequently in Matthew, Mark, and Luke; but never in John's Gospel. But the
latter expresses the same truths by other very graceful phrases. He no doubt uses the
phrase, the Kingdom of God, like the rest of the Evangelists, but only in the conference
with Nicodomus; indicating the same truth by implication, when Jesus is described as
lire Son of God, as the Life, as the Light, as the Bridegroom, as He into whose hands the
Father hath given all things, power over all flesh, and all judgment ; who, in fine, is to
draw all men to Himself, etc. John implies Repentance, when he urges on us the birth
from above, caning to Jesus, faith, etc. That which he delights in terming the witneit
is the Guspel. -Harm., p. 190, 131.

100 THE GNOMON OF THE NEW TESTAMENT.
seventy years longer. James was the first of the apostles who died;
John survived him a long time. [These two are mentioned together in
the New Testament oftener than Peter and Andrew. V. G.J Arrang
ing their nets — Gr. xazapzi^ovzai;, said of those who are either prepar
ing implements for work, or repairing them after work. The first mean
ing is more suitable to this passage. The sons of Zebedee, as well as
those of Jonas, more than once abandoned their work with great
promptitude and obedience.
23. [Ver. 23, 24, 25, are an introduction to the Sermon on the
Mount ; Mey. Stating the character of Christ's ministry, before giving
an example. Ols.] And He went about, etc. — [The word Jesus, 6 lrtaou<^,
is probably spurious. So Tisch.] The same statement, ch. ix. 35.
[See also Mark vi. 6 ; Acts x. 38, etc. It was by thus going about
that He in so short a ministry, benefited a vast multitude of men by His
teaching and miracles, gave His disciples their best training, and more
over caused men, so far from being weary of Him, to feel a continually
stronger yearning desire for His presence. Harm. p. 235, 236.]
Preaching — His teaching in the Synagogues was public, but His
preaching more public still, ch. x. 27, xi. 1; comp. also Luke viii.
39 ; Jonah iii. 2, 4. [Synagogues, houses for gathering on Sabbaths
and feast-days, to pray and hear the Scriptures read and expounded.
Mey.] The Gospel — The chief teaching of Christ was the Gospel:
the other things which He taught concerned only the removal of
impediments. [See for this preaching, Luke iv. 16 — 30. Alf. J Of
the kingdom — Of God. In Holy Scripture, God is always in view.
Every — None sick or dead, whom Jesus met, remained in sickness or
death. Sickness — Gr. vbaoc;, signifies a disease of the whole body :
yaXaxia, [Eng. Ver. disease,] an infirmity of any particular part,
attended with pain : ^daavoq (ver. 24,) [Eng. Ver. torments,J a .tor
ture, or malady accompanied by excruciating pain : pder& (Luke vii.
21), a scourge. Among the people — Among the people of Israel: and
it was among the people, that as the sick were promiscuously brought to
Him, even those were healed whose disease was a matter of public
notoriety; John ix. 8; Acts iii. 10. But in the case of miracles of
later times, the men, or dumb-images which are their subjects, are
thrust forth from some obscure nook or other by collusion.
24. His fame went out — Afar. Fame — Gr. dxorj, by which the
Sept. frequently renders nyow [in the sense of rumor.] Syria— The
province of which Palestine was considered a part. They brought
unto Him — Even Syrians. Those who were ill — The miracles of
Jesus Christ had in view the cure of men. John vi. 2; Matt. xi. 5;
Acts x. 38. [And, Gr. xai, after torments, is probably spurious. Tischi]

MATTHEW V. 2 . 10]
Possessed with devils — The sick and the possessed are frequently
mentioned together. Acts v. 16.
25. Multitudes — The plural on account of the number of places.
From Deeapolis — [A district containing ten cities,] situated on both
sides of the Jordan. Samaria is not mentioned in this enumeration.
Beyond — That is, from the region beyond.

CHAPTER V.
1. Seeing — Afar. Mountain — And the upper part of the mountain.
There He prayed and selected His apostles ; Mark iii. 13-19 ; Luke
vi. 12-16. Afterwards he came half way down with His disciples,
and met the people coming up; and sat down there to teach; see note
on Luke vi. 17. A mountain, as a lofty part of the earth, nearer to
heaven, is suited to the most holy actions. Came unto Him — Notice
the close admittance and docility of recent disciples, [not only of the
twelve, but the rest also. V. G.J
2. Having opened — A beginning made with a definite purpose is
great part of a great matter. In commencing narrations of great and
deliberate affairs, Scripture uses the phrases, He turned his shoulders,
He moved Ms feet, He raised his eyes, He opened his mouth. Acts x.
34. Here the fountain began to pour forth water. Comp. Matt. xiii.
35. [His mouth — Man is the mouth of creation, Christ is the mouth
of humanity. Lange in Stier.J Taught — He instructed by teaching,
by consolation, by exhortation, by precept. Them — The disciples.
For He addresses these in the hearing of. the multitudes; see vii. 28;
[but the multitudes also, v. 17. V. G.J The Evangelists have tran
scribed at length two discourses of our Lord, as models of all; this
whieh was delivered publicly at the commencement of His ministry,
and another delivered privately at its conclusion, John xiii. — xvi.
Our Lord's object in the present discourse is to teach true righteous
ness, Isa. lxiii. 1: and He also declares in it that He is come to es
tablish the Law and the Prophets, and exposes the righteousness
falsely professed by the Scribes and Pharisees. In the exordium,
there is firstly, ver. 3, etc., a sweet invitation to the fellowship of true
righteousness, and of blessedness in it; secondly, ver. 13, etc., to the

102 THE GNOMON OF THE NEW TESTAMENT.
communication of it to others. From ver. 17 to ch. vii. 12, there ig
a treatise, the end of which corresponds with the beginning, even to
a word. The conclusion of this discourse, first, ch. vii. 13, 14, points
out the gate of righteousness ; then, ch. vii. 15, etc., warns against false
prophets, who go themselves and lead others into everything else, and
lastly, vii. 24, etc. exhorts us to fulfil these precepts of righteousness.
The Heavenly Teacher prevailed. [His whole subsequent life and
discourses may be called a commentary on this sermon ; which is a mag
nificent porch to the temple of our Lord's ministry. Ols.] ver. 28. etc.
3. Blessed — [Spoken with a glance at the poor around him,
Neand.] This first word, so often repeated, indicates the scope of
Christ's teaching. [Here the Lord offers a great blessing. Heb. ii. 3.
V. G.J By means, however, of striking paradoxes, blessedness is
proposed not only in itself, but as being at hand, in the person of
Christ, for all who are capable of receiving Him. There were some
such among the people, though hidden; ch. ix. 36, 37, xi. 28; Isa.
xxix. 19, yet not many in comparison with the rest: for blessed he-
quently implies the rarity of a thing of value, see Wisdom xxxi. 8, 9.
from which the words theirs, they, etc., exclude those otherwise dis
posed. Comp. Luke vi. 24, 25, 26, where the woes are denounced.
There are seven absolute beatitudes, expressing the state of the pious,
as such, and in themselves; and two relative, in their relations to men.
In each case the kingdom of heaven has the first place as encompass
ing all the beatitudes. All are enumerated in a most beautiful order.
With these may be contrasted the matter and order of the eight woes,
which are denounced against the Scribes and Pharisees, ch. xxiii. 13-
16, 23, 25, 27, 29. In each case mention is made of the kingdom of
heaven, here ver. 3, there ver. 13; of mercy, here ver. 7, there ver.
23; of purity, here ver. 8, there ver. 25; and of persecution, here ver.
10, 11, and there ver. 29, 30: and undoubtedly the other clauses may
also be compared. In the subject, the saints are described as they
are now in this life; in the predicate, as they shall be on that dap
Luke vi. 25, 23. Our Lord, however, frames His words in such a
manner as at the same time to intimate that the blessedness of in-.
dividual saints commences here, and to signify prophetically that the
blessedness of the holy people, shall be theirs also upon earth: ver. 5.
The poor — Gr. ol rrzco^oi. A vocative, either expressly or such in
meaning (Comp. ver. 11, and Luke vi. 20). Nor does the pronoun
auzmv, theirs, oppose this view. Comp. note on xxiii. 37. Poverty
is the first foundation. He is poor, who can not say, This is mine;
and who, when he has anything, does not begin to meditate on what
he shall have, but depends on the liberality of another. The riches

MATTHEW V. 4. 10-3
disclaimed by such poverty, may be spiritual or natural, at hand or
afar. Such cardinal and fundamental virtues are despised by the
world: but those which the world admires are either no virtues, or
false ones, or merely the offshoots and appendages of Christian virtues.
[The meaning is, Blessed are they who feel a deep sense of spiritual
poverty. Thol.J In spirit — That is, in the inmost self. This word is
to be understood also in the following passages as fa,r as ver. 8, where
the words in heart occur. Because — Each promise of blessedness
corresponds with the previous description of those who receive it, and
is either (1.) its contrary, for God works by changing things to their
opposites, 2 Cor. iv. 6, vii. 6, xii. 9 ; or (2.) a benignant retaliation,
[comp. 6, 7. /. B.,J or in close conformity with it. Is — Already.
The present in this verse, and the future in those which follow,
mutually imply each other. The kingdom of heaven — [A community
ruled by God, not with force, but free will and affection, the parties
being, closely united in the free interchange of offices of love. Thol.J
which, promised in the Old Testament, is actually conferred by the
Messiah. [This part of the discourse is opened, and closed, v. 10, with
these words. V. G.J
4 and 5. They that mourn — The meek — Most of the Latins transpose
these verses, and place the meek before the mourners. [So, after many
manuscripts, Tisch. and other Ed's. But the change is very doubt
ful ; and De W., Mey., Alf. retain the common order.] There is a
connection, too, between the third and fifth verses. Blessed are the
POOR in spirit, for theirs is the kingdom of heaven ; blessed are the
meek, for they shall inherit the earth. Heb. 'V, Gr. Tzzcoybz, poor,
Heb. uy, Gr. itpabz, meek, especially in Ps. xxxvii. 11, (where the in
heritance of the earth is spoken of,) and 14. But this does not inter
fere with our order of the verses ; for ver. 4 is subordinate to ver. 3,
and ver. 6 to ver. 5. Mourning has a wider signification than sor
rowing for one's oion sins. See note on 1 Cor. v. 2.
4. [ They that mourn — Especially at the sense of spiritual poverty,
v. 3, and with an eager desire for righteousness, v. 6 ; but also, all
mourners, even in earthly sorrow, who hope in God. 2 Cor. vii. 10.
Eccl. vii. 3, 4. — Thol.J Shall be comforted — [They shall — Gr. auzoi,
that is, they only; implying the opposite fate for others. — V. G.J The
future tense indicates promises made in the Old Testament, and now to
be fulfilled. Luke xvi. 25, and 2 Thess. ii. 16. [Christ was the consola
tion of Israel. Lukeii. 25. — Alf.J The poor and the meek are joined to
gether in ver. 3, 5, as in the frequent JV3K1 'Jj>, poor and needy. Comp.
also ch. xi. 29. [Sometimes one seems unable to believe, while there
is faith in his very longing and complaint before God. Such mourn-

104 THE GNOMON OF THE NEW TESTAMENT.
ers have already pressed forward into the second benediction.— *
Stier.J 5. The meek— Those are here named for the most part, whom the
world tramples on. [The meek are the boiveddown in meekness and hu
mility. — ThoL] Shallinherit — The future. The meek are seen every
where to yield to the importunity of the inhabitants of earth ; and yet
they shall obtain the earth, not by their own arm, but by inheritance,
through the aid of the Father. — Comp. Rev. v. 10. In the mean time,
even whilst the usurpation of the ungodly continues, all the produce of
the earth is ordered for the comfort of the meek. [All things working
together for their good.] In all these sentences, blessedness in hea
ven and blessedness on earth imply each other. Ps. xxxvii. 11. But
the meek shall inherit the earth, and shall delight themselves in the
abundance of peace. This is, indeed, the subject of that whole Psalm;
see ver. 3, 9, 22, 29, 34.
6. Who hunger and thirst — Who perceive that of themselves they
have not the righteousness by which they may approve themselves
either to God 'or man, and eagerly long for it. Faith is here de
scribed, as is fitting at the beginning of the New Testament. Right
eousness — Our Lord plainly offers Himself here as the author (Aright-
eousness; v. 10, 20, etc. ; ch. vi. 1, 33 ; that is, of justification, not before
a human, but a divine tribunal. This verse is the centre of this pas
sage, and the theme of the whole sermon. Our Lord does not say,
Blessed are the righteous, as he presently says, Blessed are the merci
ful, etc. ; but, they that hunger and thirst after righteousness. Pure
righteousness will become their portion in due time. See 2 Pet. iii.
13 ; Is. Ix. 21. They shall be satisfied with righteousness. Rom.
xiv. 17. This was the meat of Jesus himself. John iv. 34. Comp.
Matt. iii. 15. This satisfying fullness He furnishes to His followers
in the whole of this sermon, and promises and offers them in this very
verse. 7. The merciful — Greek iXeijpovet; from iXeo<;, Hebrew ion, [benevo
lence, kindness, mercy. Gen. xxi. 23 ; 2 Sam. x. 2. — I. B.J And
is not due merely to miserable objects.
8. The pure in heart — Ceremonial purity is not sufficient. Jesus
teaches virtue of heart. Purity of heart includes both chastity and
freedom from the other defilements of sin, [though the primary allu
sion in the word pure is free from hypocrisy, from double mindedness.
Jas. iv. 8.— Thol.J Shall see God— A clear knowledge of God is
promised even now, but in words which will be more peculiarly fulfilled
in life eternal. 1 John iii. 2, 3, 6. Comp. the contrast. 1 Thess.
iv. 5.

MATTHEW V. 13. 105
9. Peacemakers — They who make all lawful peace between those
who are at variance, at discord, or at war. [First of whom is Christ.
Col. i. 20; Eph. ii. 15. — The position of this blessing shews that it
refers to those also who enjoy and diffuse peace with God ; spir
itual peace. Comp. Jno. xiv. 27; xx. 19, etc. — Thol.J Sons — How
great 'dignity ! Of God— Who is God of peace. Shall be called —
Shall be, and be called.
[10, 11. See a reminiscence of these two verses, 1 Pet. iii. 14, and
iv. 14. — Thol.J 10. They who endure persecution — Comp. v. 11. Perse
cuted — Gr. deduoypevoi, signifies, Those who have offered themselves
to undergo persecution. Our Lord already announces the treat
ment which He and His will receive from the world. He un
folds this truth, however, gradually. He speaks of His yoke, ch. xi.
29. His cross, xvi. 24. Compare Mark viii. 34, and Matt. x. 38,
He speaks of His cross to His disciples alone. For righteousness'
sake — v. 11. For My sake. Comp. ch. x. 39, 42, xvi. 25, xviii. 5,
xix. 12, 29.
11. They shall revile — In your presence. That is, men. They in
sult by words, persecute in fact. You — Jesus sometimes uses the first
person plural of Himself and men together, when the matter treated
of is one plainly external ; John xi. 7 ; or when He speaks as one
unknown; ch. iii. 15;- John iv. 22; but mostly uses the second per
son, denoting of itself, that He is not one of the mass; ver. 12, 13,
20; John vi. 49, x. 34, xiv. 9, xx. 17. Shall say — In your absence.
[The word falsely, Gr. <£>euddp.svoi, seems to be an insertion. — Tisch.
omits, so Mey.J
12. Rejoice — Joy is not only the experience, but also the duty of a
Christian ; Phil. iv. 4 : and in adversity, the highest degree and the
Very soul of patience. Be exceeding glad — So that others also may
perceive your joy. Because — We may rejoice then in our reward.
Reward — Of grace. The Reward is something beyond the beati
tudes, which have their fountain within, in the very disposition of the
righteous. Therefore it is said, Rejoice. The prophets — Who, by
bearing witness to Christ, have encountered hatred ; Acts vii. 52 ;
whose reward you know to be great. Persecution has not occurred
only in barbarous aations, while being converted to the Gospel, but
always, under both the Old and New Testament. 1 John iii. 12, 13.
[ Before you — he says not before us. He was before the prophets.
V.G.J 13-16. [The connection is, And ye have the less right to let dis
grace and persecution dispirit you and destroy youi allegiance, be-
14

106 THE GNOMON OF THE NEW TESTAMENT.
cause your calling is so important and controlling; ye are the salt, the
light.— Mey.]
13, 14. You — The first disciples and hearers of Messiah. [Chris
tians, sons of God, v. 16. — V. G. All who, like the apostles, are
filled with the Spirit. Comp. Phil. ii. 15. Thol.J Salt and light
are, in nature, things essential, and of widest use. Frequently in
Scripture the same thing is first declared by metaphorical expressions,
that our attention may be attracted ; and then, when we have not un
derstood it as we ought, and meanwhile have perceived our blindness,
it is disclosed in plain words. Of the earth, of the world — The earth
of itself is without salt, the world without light. If — It is not af
firmed in this passage, that salt does lose its savor ; but it is shown
what, in such a case, would be the lot of the salt of the earth. Lose
its savor — Galen, in his observations on Hippocrates, explains
yspmpcopiva (the perf. pass. part, of this verb) by zd dvaiadyjza,
which have no feeling ; in Mark ix. 50, we find dvaX.ov yev/jzai, become
saltless. It is the nature of salt to have and to give savor; and to
this savor is opposed saltlessness, the want of taste, the loss of
strength. Shall it be salted — [ That is, the salt. The verb is not im
personal, as Beng. thinks, but must have the same subject as the fol
lowing verb. — DeW., Thol., Mey., etc.] Neither the salt, Mark
ix. 50, nor the earth can be seasoned from any other source. Out —
Far from any household use. And — Therefore. To be trodden un
der foot — There is nothing more trodden on than one who wishes to
be esteemed divine, and is not. [The mere worldling is not so much
disgraced by his vanity as he. — V. G.J By men — Gr. zcov dvd-pwnmv,,
by all who come in its way. This is the force here of the article.
14. On a mountain — Appropriately. Comp. ver. 1. On the idea,
comp. Rev. xxi. 10.
15. [Salt denoted the new power of life, which Christ's disciples
give the world ; the next image, Light, denotes the new power of
knowledge. Thol.J Do they light — Gr. xaiouai, Impersonal, oi
xa.tovzt'z, those who light, must be understood. Comp. vii. 16.
Under — That is behind. In Luke viii. 16, we find bnoxdzw, under?
neath. 16. [So shine— As a candle upon a candlestick. Mey.J Before
men — All. That — The force of this particle belongs less to they
may see than to may glorify. Your works — Your works, not your
selves. The light, not the candle. [And your Father follows, not
yourselves. Comp. ch. vi. 2. V. G.J Your Father—Who has begot-;
ten you like Himself. [Wherever you see a good work, glorify God
for his children's holiness. 1 Peter ii. 12. V. G.J In the whole of this

MATTHEW V. 18. 107
address, the Son shows God as a Father to us, and that more richly
than all the prophets of old.
17. Do not think — An elliptical mode of speech by Metonomy of
the Consequent. Do not suppose, fear, hope, that I am a teacher
like those to whom you have been accustomed, and that I, like them,
shall set aside the law. He who thinks the former, thinks also the
latter. [A very common thought. V. G.J I am come — Our Lord,
therefore, existed before He came. So ch. viii. 10, I have not found.
To destroy — To the compound verb xazaXusiv, unloose or dissolve, is
opposed r:Xrjpouv, fulfil ; to the simple verb Xuziv, loose, with §i§doxecv,
to teach, is opposed to do and teach : from which the relative force of
the words appears ; the former refer to the whole law, the latter to
separate precepts. xazaXueiv to unloose, and Xutiv to loose, both signify
to render void. The law or the prophets — Many Jews esteemed the
prophets less than the law. They are joined also, ch. vii. 12. [The
Law and the Prophets were the essential parts of the Old Testament
Economy; the law awakening the sense of need of salvation, the
prophets pointing to its future satisfaction. Thol.J To fulfil — By
deeds and words, to bring to pass all things which the law requires.
See the conclusion of the next verse. [He was not the founder of a
new law ; but by His own obedience, Himself fulfilled the law, and
taught His disciples to fulfil it. V. G.J The Rabbins acknowledge
that Messiah is to fulfil the whole law.
18. Amen or verily — Jesus alone employed this word at the com
mencement of His addresses, to give them greater force. No apostle
did so. Wagenseil says, that this word had sometimes with the Jews
the force of an oath. And wherever the Heb. 'JX Ti, /, living, occurs,
the Chaldee Paraphrast has njn, wp I, constant : and D'p, to confirm,
stands often for jutyj, to swear. Kimchi interprets |dn, amen, itself
by Drp, stability. In the New Testament, however, it is not strictly
an oath: for it corresponds with vai, yea, and d.Xrjdco^, truly ; Luke
xi. 51, xxi. 3. Comp. Matt, xxiii. 36, Mark xii. 43. It is however a
most grave affirmation peculiar to Him who affirms by Himself and
His own truth, and from the dignity of the speaker, is as valid as an
oath, especially when uttered twice, amen, amen. See note to
John i. 52. The Hebrew word is preserved in all languages. [And
ought to be retained in translation at the beginning, as well as the
end of sentences. So other Heb. words in the New Test. Not. Crit.J
I say unto you — This formula, frequent and peculiar to the Lord,
possesses the highest authority, and denotes frequently a truth de
clared by Him, which, for special reasons, is neither written expressly
in the Old Testament, nor can be definitely quoted from any other

108 THE GNOMON OF THE NEW TESTAMENT.
source, but is first produced by Himself from hidden stores of wisdom
and knowledge, so that the assent of hearers rests on His sole affirma
tion, and the dull in heart are deprived of excuse for the future. The
prophets used to speak in the third person, dnj, saith the Lord ; the
apostles, It is written; but Christ, in the first person, I say unto you;
ver. 20, 22, 26, 28, 32, 34, 39, 44, ch. vi. 2 ; John iii. 3, xiv. 12, 25,
etc. Comp. notes on John iv. 21, xiv. 25. Paul, when compelled
once or twice to speak in the first person, expressly confines it to
himself. Rom. xii. 3 ; 1 Cor. vii. 6, 12. Faith corresponds to this,
I say unto you, and by this formula, adapted to that period, faith as
a foundation is laid at the very threshold of the New Testament.
Christ seldom quotes passages of Scripture, and not without special
reason : He rests with becoming dignity on His own authority. Pass
away — Gr. ¦KapkXQg, which leaves undetermined the manner of the
end of the world. Heaven and earth — The firm system of nature. Jot
— lota, yod. Yod, the smallest and simplest letter in the Hebrew
alphabet, and one in which the Hebrew text and margin, [or keri,
containing critical emendations by early Jewish critics,] very fre
quently differ, so that it almost appears to be indiscriminately absent
or redundant. In the Hebrew text, 66,420 yods are numbered. The
corresponding Greek letter iota is often written under another vowel,
or even omitted. A tittle — Ah appendage or portion of a letter, a
mark by which one letter is distinguished from another, as 3 B, from
3 K, or i R, from n D, or one sound from another, as a vowel point
or accent: in short, anything which in any way relates to the revela
tion of the Divine will in the law, or assists to explain it. In no wise
— Gr. ou prj, which always has a subjunctive ; and must not be made
too emphatic. Comp. ver. 20, 26. Pass away — Hence may be inferred
the entireness of Scripture ; for if the Scripture were not entire, its
fulfilment could not be perceived. From the law — (supply or from the
prophets). The smallest porti6n of the law is weighed against the whole
world. Until — For righteousness dwells in new Heavens and a new
Earth. '2 Peter iii. 13. All— Of the law. Observe the contrast
between this and one, ver. 19. Be fulfilled — They have been fulfilled,
and are now fulfilled by Jesus Christ, and in Christians: they
had not been fulfilled before His coming. [The Apostle Paul is
entirely in harmony with this passage. His writings are full of the
fulfilment of the law, in the same sense with Christ's words ; and his
doctrine of its insufficiency and removal refers only to its power for
justification. Mey.]
19. Shall break — The antithesis is shall do. The Scribes, who
thought themselves great, used to break them. The same verb, Gr.

MATTHEW V. 20. 109
jtuw, in John vii. 23, x. 85. These — referring to those which follow,
ver. 22, 28, etc. Of the least — These precepts, Thou shalt not kill,
etc., are not the least in themselves, for in them the whole law is con
tained; but inasmuch as, when rightly explained, they regulate even
the most subtile experience and emotions of the soul, and movements -
of the tongue, and thus, when compared with other precepts, appear
to men to be the least. And — Not or, because teachers are the main
subject, v. 20. [In little things, men generally teach as they act.
No false teacher is so deluded as to make evil no evil, good no good.
V. G.J Least — Referring to least commandments. An instance of
Ploce, [or the repetition of a word in a modified, but kindred sense.]
As we treat the Word of God, so does God treat us ; John xvii. 6, 11 ;
Rev. iii. 10. Little signifies almost nothing, hence the least comes to
mean none at all (for they considered anger, for instance, as of no
consequence whatever) ; Comp. ver. 20. Ye shall not enter — Least,
Gr. iXdyiazoz, has a different force in this passage from the least,
0 pixpozepoc, in the kingdom of heaven, ch. xi. 11. In the kingdom of
heaven — Which cannot endure the unrighteous. Shall do and
teach — The same order of words occurs, Acts i. 1. Shall do — All, v.
18 ; for it is not lawful to break or neglect even one. He — A pronoun
used emphatically. Comp. ch. vii. 21 (Latin) [and note]; Luke ix.
24 ; John vii. 18. Great — All the commandments are great to him,
especially in their relation to the law as a whole, ver. 18 ; therefore
he shall be called great.
20. Except your righteousness shall exceed — Our righteousness,
even though it should satisfy the law, could never exceed it ; but the
Scribes and Pharisees thought that theirs did so. We are bound to
surpass their righteousness. Comp. Ttsptaaeuag, exceed, with that of
nspiaabv, more than others, ver. 47. We must surpass both Pharisees
and rJublicans : ver. 48. Your righteousness— [The order in the best
authorities is $ dixaioauv/j up&v. Tisch. etc.] The pronoun, your, is
opposed to the righteousness of the Scribes and Pharisees, [then most
highly esteemed. -V. G.J That righteousness is intended, of which
specimens are given, ver. 19, 22, 23. [Moral rectitude, not the right
eousness of faith, which would be unintelligible here ; yet on faith
must the true Christian morality, in contrast with the Pharisaic self-
righteousness, rest. Mey.] This language does not make void the
righteousness of faith; but the language of Jesus Christ before His
ascension keeps, as it were, the mean between Moses and the apostles.
Literally more than the Scribes — That is, more than the righteousness
of the Scribes, etc. Of the Scribes — Our Lord does not command that
the righteousness* bf His followers be greater than the righteousness

110 THE GNOMON OF THE NEW TESTAMENT.
of Moses, as if the law of Moses had been imperfect, though it pro
mised life to those who performed it, and was just, holy, good, and
spiritual, Rom. vii. 12, 14; but greater than the righteousness (which
word, however, is elegantly omitted) of the Scribes and Pharisees, who
observed ceremonial and external, but neglected moral righteousness.
The Pharisees urged traditions; the Scribes, or Karaites, the letter,
which was written and constantly read. It seemed to be especially
the part of the Scribes to teach; of the Pharisees to do. He does not
name Moses ; but says impersonally, It has been said. Ye shall not
enter — Ch. xviii. 3 ; John iii. 5 ; 1 Cor. xv. 50.
21. [Christ begins his spiritual exposition of the law with the
second table, containing duties to our neighbor, because this part of
our disposition lies most open to conviction. The discourse after
wards reaches also the heart's idolatry. Ch. vi. 24. Stier.J Ye
have heard — In the public reading, with approval. [As the people
knew the law only by these public readings, the expositions of the
Scribes, which accompanied them, partook of the authority of the
Scripture itself. Thol.J In the New Testament teachers are referred to
their reading of the law, the people to their hearing of it. John xii.
34 ; Rom. ii. 13, 18. That it has been said — An impersonal form
of speech, to which is elegantly opposed, I say. Moses indeed said
it: the interpreters of Moses said it with altered meaning, v. 31, 43:
the hearers did not distinguish the meaning of Moses from that of
his interpreters. The name of Moses occurs, but with a less forcible
contrast, in ch. xix. 8, 9. Moses permitted, but [1J say unto you,
where J is not expressed in the original. For there is no contention
between Moses and Christ; tie Jews had departed from Moses and
Christ. The language of Christ does not exceed the law of Moses,
ch. vii. 12 ; for concupiscence, ver. 28, is also prohibited by the law:
Rom. vii. 7. He however restores the truths which the Scribes had
taken from the law, and clears away the falsehoods which they had
added ; see ver. 43. In the antithesis, But I say, Christ has simply
given his commands, not in the guise of a Legislator or Interpreter,
but as the Son declaring the will of his Father, as if Moses had never
existed (for the servant gives place to his Lord) ; ch. vii. 21. Comp.
ch. iii. 17. The law is perfect : whatever the Saviour prohibits or
commands in this passage, the law had previously prohibited or com
manded : it judges the secrets of the heart; Rom. vii. 14; but on
account of the hard heart of the people, it usually refers to the out
ward act. Therefore the Lord says, But I say unto you, not, Moses
however said unto you. The disposition of the Jews in the time of
the Pharisees differed in many respects from what it had been in the

MATTHEW V. 22. HI
time of Moses. To them of old time — The fathers in the time of
Moses. The Scribes wished to appear to be in conformity with the
ancient and primitive rule. Antiquity should be maintained, but it
should be genuine antiquity. [But this which they had heard from
¦ the Scribes was not true ; for not in Moses' time, but in that of Scribes
and Pharisees, was this loose interpretation given to the law. Yet
they cloaked their innovations with the pretense of antiquity, as reli
gious innovators and false moral teachers usually do. V. G.J To
you — Antithesis to them of old time, from whence it is evident, that
roiC dp%aioi; is not in the ablative case ; and the rendering, it was said
to them of old time, is easier than it was said by them of old time. [So
Thol, Mey., DeW., Alf. The Eng. Ver. wrongly has by them, etc.]
Thou shalt not kill — Our Lord begins with the most obvious precept.
The judgment — The Hebrew p, rendered xpiaiz judgment, was the
inferior tribunal existing in the several towns, and consisted of twenty-
three judges, who had the power of life and death. The dative, zr\
xpiasi, signifies, in respect of this tribunal ; in like manner in the next
verse ztL auvsdpiai signifies in respect of the Sanhedrim; for Ivoyo^,
criminal, is here used absolutely.
22. [But I say — Of outward acts of violence and murder, he does
not £ven speak ; for these are unheard of in his kingdom. De W.J
Every one who — This is opposed to the lax rule of the Scribes. Who
is angry — Either as a permanent disposition or on a sudden heat.
With his brother — [Not merely his fellow Jew, but his fellow man.
See Luke x. 29, sq. Mey.] This appellation shows the enormity of
anger. Without a cause — This gloss evidently betrays its human
origin. [Gr. dxyj, which Tisch. omits. So De W., Ols., Mey. 4th ed.,
etc. But the reading is not free from doubt.] He who is angered
without a cause is excessively quarrelsome : not even the Pharisees
taught that it was lawful to be angry without a cause. Even if there
be a cause for being angry, there ought to be no anger. God also
forbids us to hate even with cause, in that He commands us to love
our enemies, says .Tertullian. [Yet there is an anger of holy love in
God and in'men of God; and perhaps Jesus expressly left room for
this, to avoid perplexing consciences. Stier.J On the other hand, the
magistrate, in killing those who ought to be killed, does rightly, and
yet it is never said, Thou shalt not kill without a cause. Shall be crim-
> inal as to the judgment or municipal tribunal — That is, is a mur
derer. Cf. ver. 21. As the lustful looker upon a woman is an
adulterer, so the hater of his brother is a murderer. 1 John iv. 15.
This verse does not indicate three degrees of temporal punishment ;
for neither was it the part of the municipal tribunal and the Sanhe-

112 THE GNOMON OF THE' NEW TESTAMENT.
drim to punish anger or the utterance of Raca, nor was the valley of'
the son of Hinnom the place for any punishment, much less for any
punishment inflicted by any other power than that of the municipal
tribunal or the Sanhedrim, still less for punishment on account of the
abusive epithet of Fool. The judgment, therefore, and the council,
are assigned to anger and the utterance of Raca, as to the first and
second degrees of murder, deserving the first and second degrees of
punishment in hell : and the fiery Gehenna is appropriately assigned
to the third degree of murder, the abusive epithet of Fool, and indi
cates a more fiery punishment in hell. Thus there is a metonomy of
the consequent. " He is a criminal as to the tribunal," etc. ; signify
ing, he is a murderer in the first, second, or third degree. The of
fender in spiritual things is denoted by phrases of civil law, in his fault
and punishment. Shall say — In his heart or with his lips, once or
continually. Raca — A Hebrew word, frequently used by Hebrews
according to Lightfoot, the force of which no Greek word expresses.
It denotes a sort of middle term between anger and the appellation
of Fool. [It was used as a reproach against indolence, or headstrong
rashness. V. G.J Chrysostom on this passage says, that Raca has
in Syriac the same force as thou, uttered contemptuously ; others
derive it from the Syrian Rak, he spits. An old English Version
renders it Fie. Light persons are called rikim D'p'l in Judges ix. 4,
xi. 3 ; 2 Chron. xiii. 7 ; and so xzvbz, empty or vain. James ii. 20.
[Raca is probably from a root meaning to be thin ; and was a term of
reproach, equal to stupid. Thol. etc.] Reproof should touch specifi
cally even the trivial expressions and common manners of mankind ;
see ver. 34, 35, etc. ; 1 Cor. xv. 32 ; James ii. 3, iv. 13. The San
hedrim — Or Great National Council of seventy-two Judges, held
at Jerusalem, which decreed the more severe punishments. Thou
fool — A most harsh taunt, [still much in use, comp. v. 34. V. Gr.],
denying common sense, without which a man is incurable and utterly
deplorable. Comp. the note upon lost its savor, v. 13. The Sept.
used the word fool, piopbz, very sparingly, the Son of Sirach frequently.
[It is used here and often in a moral sense. Comp. Psa. xiv. 1. Mey]
He shall be criminal for the fiery Gehenna — An elliptical mode of
speech, meaning so that he may be consigned to the valley of Hinnom,
where carrion and carcases lie unburied, and at length are burnt.
[And where the idolatrous Israelites offered their children to Moloch.
Mey.] The word yeevva, Gehenna, does not occur in the Sept. ; in
the New Testament it is used by Matthew, Mark, Luke, and James ;
but not by either John, Paul, Peter, or Jude. Concerning the fire
of that valley, see Jer. vii. 31, 32, etc. e<c has the same force as in

MATTHEW V. 26. 113
sic xbpaxaz, to the ravens. [Go to the ravens, among the Greeks, was
as much as go and be hanged; but referred especially to the disgrace
of remaining unburied, the greatest known to them. I. B.J
23. Therefore if — Reconciliation is not said to be only then neces
sary, for the word there indicates that you ought to have remembered
it before; but the meaning is, Whatever you are doing, even if you
have already undertaken the best and most holy and most necessary
matter, leave everything till you have been reconciled to your brother:
see Eph. iv. 26. They sin who do not agree with their brother, until
they are just about to eat the Holy Supper. Yet reconciliation is es
pecially necessary, and an examination of the conscience especially
imperative on those who are entering upon a holy act. To — For it
was the part of the priest to offer on the altar, and before the altar
follows. And there rememberest — The word of God expresses the
most secret movements of the human heart. In the performance of a
sacred rite, the remembrance of offences arises more naturally than
in the noise of human affairs. Hath — As offended by thee. It is
not enough to say, I have nought against him, and so justify myself.
Stier.J 24. Go thy way, first — Antithesis to then having come. Be recon
ciled — That thou mayest be reconciled to God. [Yet the important
thing is to go to thy brother not with the feet, but with the heart.
August, in Thol.J Come — Not return; for the first coming was
nought. 25. Be friendly — Seek kindness by kindness, by practicing what
you seek. With the adversary — To whom you owe money. Comp.
ver. 26. The language is parabolical, it applies principally to an ad
versary who bears bitter wrath even beyond death. Quickly — The
pride of the human heart is slow in deprecation and satisfaction. In
the way — To the tribunal. ' With him — The plaintiff himself used to
apprehend the defendant. Deliver thee-^- Great is the power of the
adversary. God, as Judge, prosecutes the demand of him who brings
suit. Prison — Where thou thy whole self wilt be the pledge of pay
ment for the debt.
26. Until — The debtor is left to himself; see ch. xviii. 34. It is
strange that the expression until should have been pressed by those,
who hence infer the possibility of payment, rather than the last
farthing. The last — Thus does Divine justice exact everything, not
a single farthing more or less than you owe. [Oh the vain and most
deceitful persuasion of the old man, whereby he supposes that God
will only lightly exact his debts ! Nay, unless remission interpose, to
remove the enormous guilt, the uttermost avarice of man does not.ex-
15

114 THE GNOMON OF THE NEW TESTAMBJSI'.
ercise as great rigor, as the divine justice justly and deservedly main-
tains. V. G.J Farthing — Gr. xodpdvz'/jv, [that is, the Lat. quad-
rantem, in Gr. letters.] Substantives, names of foreign articles, are
very frequently transferred from one language to another, retaining
their meanings.
27. It has been said — Murder and adultery are equally sins against
our neighbor, and so is revenge, and therefore the words, to them of
old, are not expressed but understood in ver. 27, 31, 38, 43, from
ver. 21. [The common text has them, zoic; apyoioiz, in this verse;
but Beng. ' properly omits them. Tisch. etc.] They are, however,
expressed in ver. 33, where the subject is oaths, and, therefore our
duty to God.
28. That looketh — Refer to this the right eye in the next verse.
To — This particle determines the character of the look. Already—
By that very act. [Thus God looks upon the heart, in which, alas !
what is not committed? V. G.J
29. [And if — Unconditional self-renunciation is demanded,"™ order
to escape such inward adultery. Better to lose the dearest thing of
e"arthly life, that which it is hardest to sacrifice, than to be seduced
by it into sin, and so be lost. This thought is expressed figuratively,
by the eye and the hand. Mey.] The right — The right hand is the
most useful and most precious, thence also, is mentioned the right eye,
foot, etc.: — See Zech. xi. 17 ; Exod. xxix. 20. Is a stumbling-block
to — So that you see wrongly ; as in the case of your hand, so that you
act wrongly. Pluck it out — Not the eye, but the eye which is a
stumbling-block, that is, make all things hard to thyself, until it cease
to be a stumbling-block to thee. Not the organ itself, but the con
cupiscence which animates the eye or hand is meant: for this is the
soul of the eye where that organ proves a stumbling-block; just as
soon afterwards the body is said for the man. He who, where his
eye proves a stumbling-block, takes care not to see, does in reality
blind himself. On the other hand, a man might pluck out his material
eye, and yet cherish concupiscence within. Mortify, Col. iii. 5, is a
similar expression. A negative maxim is frequently expressed by
affirming the opposite. — See ver. 39, 40, and ch. vi. 17. Claw*—' With
earnestness. The expression, be cast, in the last clause of the
verse has reference to this. It is profitable — To thy salvation. - Not
only is it not hurtful, but also it will be glorious. Should perish—
True renunciation of self does not stand at less cost than the loss of
an eye, etc. : and it is so necessary that it is better to be deprived of
an eye itself, than to sin with the eye, unless the sin may be separated
from the eye. An eye which is actually plucked out, as in the case

MATTHEW V. 34. 115
of a martyr, will be restored in the resurrection. One — Many, in
deed, have been destroyed by neglecting the mortification of one mem
ber, as the gullet. Whole — If one member sin, the whole man sins
and pays the penalty. Hell — Of eternal fire.— See ch. xviii. 8, etc.
[He who embraces this saying in all its rigor will find the way of life
through many such mortifications. They ever begin anew, advancing
from hand to arm, from arm to heart, till all the members, even the
whole body is given up, to save it from being cast as the body of sin
'into hell. Such dying attains true life. Stier.J
30. Hand — The subject proceeds from sight to act. [Instead of
be cast into hell, Gr. ^Xrjdij sic; yeevvav, should be read here depart to
hell, sic; yisvvav arteXd-rj. Tisch. Alf. etc.]
31. Whosoever 'shall put away — They held divorce to be an arbi
trary matter. [Let him give her, is a permission, not a command.
V. G.J A divorce — A writing of divorcement. A metonymy. So
ch. xix. 7, and the Sept. [As if Moses had had nothing in view but
certain formalities. V. G.J
32. For the cause — Hebrew "Ol, Greek Xoyoc; a cause, why anything
may be rightly done. [Adultery is a sufficient ground of divorce, be
cause it is an actual breaking of the marriage tie, De W., etc. These
words, saving for the cause, etc., apply also to the second clause, and
whosoever marrieth, etc. V. G.J Makes her to commit adultery —
By other nuptials into which the divorce permits her to enter. Her
that is divorced — In the loose manner of the Scribes.
33. Thou shalt render or perform — Not to perform the promises
then is perjury. Christ, therefore, especially forbids promissory
oaths, since men by them give assurances concerning future things,
none of which is in their power, see ver. 36. Those oaths of men
concerning which Moses gives regulations, or which holy men have
sworn, have more frequently reference to assurances, more rarely to
promises. And in fact more persons perjure themselves with regard
to future, than past matters. Wherefore the Romans prudently
preferred binding with oath their magistrates when they retired, rather
than when they assumed office, opxouc;, oaths — Things promised by
oath. 34. Not to swear at all — At all forbids swearing truly as well as
falsely : it does not, however, prohibit all true swearing. [The de
sign of Christ is to increase reverence for God; hence that swearing
only must be considered as forbidden, which conflicts with reverence.
Thol.J The right employment of oaths is not only like divorce per
mitted but clearly established by the law, nor is it here abolished by
Christ; see ver. 17. But the abuse of oaths was extremely frequent

116 THE GNOMON OF THE NEW TESTAMENT.
with the Jews of that age, to the destruction of their legitimate use, as
is clear from the forms of swearing cited in this passage; nor did they
think him guilty of perjury who called only creatures to witness in
his oath, however falsely he might swear. The following decree of
the Jews is to be found in Elle Schemoth Rabba, [a Rabbinical com
ment on Exodus,] section 44, As heaven and earth shall pass away, so
the oath taken upon them passes away. But the evil is clearly re
moved when the raging abuse is done away, and the true use restored.
Many of the ancient Christians received, this command simply and
literally, and so much the more readily declined the heathen oaths.
See however, Rev. x. 6; Jer. xxiii. 8; Lvxlv. 23, the last of which
passages refers to Christian times. On the contrary, there is nowa
days a great danger lest a very small proportion of those made be
true, and of the true a very small proportion necessary, and of those
that are necessary a very small proportion free, fruitful, holy, and
joyful. Many are employed for show, for calumny, for silencing just
suspicions. By — That which is sworn by is offered in pledge : it
should therefore be in the power of him who swears. He who swears
wrongly is guilty of sacrilege. Ver. 34, 36. Therefore, in this sense a
man may not swear by God, because, in case of his swearing falsely,
he pledges himself to renounce God. This, however, it is not in his
power to do. But we must swear in that manner which is sanctioned
in the Divine law itself, so that our oath should be an invocation of
the Divine name. Even the customary formula, So help me God, is
not to be taken in the former but in the latter sense, so that the em
phasis should fall upon the word God. This interpretation is at any
rate favorable to him who swears, and makes the matter rather easier.
[It is better to say that Christ, for his kingdom, forbids all swearing,
A complete Christianity excludes it, as the Christian's consciousness
of God's living presence makes his yea and nay as reliable as oaths
can be. If they must be tolerated now, in the relation the church
bears to the world, it is a concession to outward constraint, and with
a view to their ultimate extirpation. Ols., Mey.J By heaven — How
much greater is their sin who swear by God Himself! Throne — How
great is the majesty of God ! God is not enclosed by heaven, hut
His glory is especially manifested there.
35. By — Gr. sic;, properly upon. In v. 34, the Greek word is h.
The Jews were accustomed to pray for all blessings upon Jerusalem.
The meaning of the formula therefore was : So may the city be in
safety, as — So may it light upon the city, as — The city — The royal
abode. Of the Great King— [The Gr. article zou points him out as
a famous person. Not. Crit.J Psa. xlviii. 2, that is of the

MATTHEW V. 39. 117
whom (ver. 34. 35) heaven and earth obey. It is not unbecoming of
Him to speak thus of Himself. Ch. ix. 38, xxii. 43.
36. Head — Their sin is still graver who swear by their life or their
soul. To make one hair white or black — The dye of human art is not
real whiteness or blackness. Not a single hair, not even the color
of a single hair is in man's power. [The general sense is, Thou shalt
swear by none of these things ; for such oaths are no less solemn
than an oath by God ; because of the relation these things sustain to
him. Mey.J
37. Your conversation — Daily, ordinary speech. Yea, yea ; nay, nay
— Let yea in fact be yea in word ; nay in fact be nay in word. [The
more sincerely we speak, the more simply may we speak, for others
will learn to believe our word alone. Stier.J Comp. note on 2 Cor. i.
17, 18, and James v. 12. That which exceeds — Excess is faulty.
Of evil — Neuter gender, ver. 39.
38. An eye — Thou shalt require. In Exod. xxi. 24, the Sept. has
eye for eye, tooth for tooth. Retaliation was the most suitable punishment,
as in the greater injury, murder, and in the less, theft, so also in that
which stood midway between them. See Lev. xxiv. 20. Mutilation
was frequent in punishments, even aside from the idea of retaliation ;
why not then in retaliating ? Comp. Jud. i. 7. -[The Scribes con
ceded to private revenge what had been confided to the magistrate.
V. G.J Penalties would avail more, if human judgment did not
depart so far from the wisdom, equity, and severity of the Divine
law. 39. Not to resist — The infinitive is governed by Xeyco, I say, as in
Rev. xiii. 14. To resist evil is to return like for like. But — Our Lord
gives examples of private, legal, and political wrong, ver. 39, 40, 41.
ShaU smite — Elsewhere pani^Biv is to strike with rods, but in this
passage as the cheek is mentioned, it means to smite with the open
hand. The right cheek — Or the left either. See Luke vi. 29. An
instance of Synedoehe. [A particular instance being expressed, where a
general principle is intended.] Turn — It is sometimes advisable to do
so literally. [Spiritual prudence will teach the children of God, when
they ought to do so. The words of Christ are not words belonging
to the mere human and natural life, but to the eternal life. What
seems folly to the world, appears differently in the eternal life.' — V.
G.J The world says, on the other hand, Assert thy courage by a
duel. Those who are able ought ere this to have made a stand
against this evil, this disgrace of the Christian name, and to have
given all diligence that they might do so effectually. One murderer
in a duel' involves the camp in his guilt. Many so far dilute and

118 THE GNOMON OF THE NEAT TESTAMENT.
extenuate the lessons here given by the Saviour, that they slide down
to a level with the righteousness of the Scribes and Pharisees, or even
below it. [Yet Christ, by his own conduct when smitten, John xviii.
23, teaches us not to understand them too literally. Comp. Acts xxiii.
2  4. Thol. The spirit of Jesus in the heart is the best interpreter.]
40. The tunic — Or inner garment. The cloak — Or outer robe.
These are inverted in Luke vi. 29. As in the same chapter ver. 44,
compared with Matt. vii. 16 ; the grapes and the figs are inverted.
The sense remains the same; Give up both. The second garment
named was more precious than the first. Mark xiii. 16. Thine-r-Bj
right. 41. Gr. 'Jyyapeuaet — A word of Persian origin. They who tra^
veled on the public business could press a person into service.
42. To him that asketh — Who wishes you to give him gratuitously,
even though he do not ask with the best claim. Give — As God
does; Luke xi. 10. [Him that asketh — What! a knife to the mur
derer? No. The Spirit teaches the exception. Thus the broad,
plain terms of our Saviour's popular language count everywhere
upon the Spirit for an interpreter, and are not otherwise to be under
stood. Thol.J Him that would — Even though he does not venture to
beseech thee vehemently. Turn not thou away — Although under a
specious pretext.
43. Thy neighbor — Gataker remarks, that in Sophocles and Aristo
tle, all men are indiscriminately called neighbors. Thou shalt hate
thine enemy — [A most vile gloss. V. G.J The Jews abused the
precept which had been given in reference to certain accursed nations,
as in Deut. xxiii. 7 ; for they had been commanded to love even their
enemies. 44. Love, bless, do good to, and pray for — Here are four clauses, the
second and third of which are wanting in some of the ancients — the
second in the Vulgate, the third in Tertullian, De Patientia ch. vi.
Four clauses ought therefore to be read, although the third is almost
contained in the first, and the second in the fourth, by Chiasmus; on
which account Luke transposes them. [Tisch. reads, But I say unto
you, Love your enemies, and pray for them that persecute you ; omitting
the rest in the Greek, with the most ancient authorities. So J(/.
But Mey. and others retain part or all.] In ver. 46, the verb to lore
occurs again, and in ver. 47, the word salute corresponds with bless
here. Them which despitefully use you — imjpsta, [the substantive
from which this verb iirqpzdrio is derived,] signifies an injury which
one inflicts, not for his own benefit, but to damage the injured party.
It is therefore a sign of extreme hatred. A forcible antithesis ; pray

MATTHEW V. 48. lid
for such persons as these : obtain by your prayers blessings for those
who wrest blessings from you.
45. That ye may become — They so become His sons when they love
their enemies, that they already previously have Him for their Father.
An instance of Ploce : [see Appendix.] Children become children,
as disciples become disciples. John xv. 8. Thus the God of Israel
became the God of Israel ; 2 Sam. vii. 24. Great is God's condescension
in not disdaining to invite His sons to imitate Him. For — The man
ner in which the Father is to be imitated. As God treats and rules
us, so ought men to treat and rule each other. His sun — A magnifi
cent title. He both made the sun and governs it, and has it exclu-
sively'in His own power. Maketh to rise, sendeth rain — It is the
part of piety to speak of natural things as received from God, rather
than to say impersonally, It rains, it thunders. See ch. vi. 26, 30 ;
Job xxxvi. 27, 28, and chapters xxxvii.— xii. ; Ps. civ., etc. Rain —
A great blessing.
46. What reward — God seeks in us an occasion for giving a re
ward. Publicans — Who refer all things to gain ; but have none in
Heaven. [These were under-revenue-officers, Gr. rsXwvai, both Jews
and foreigners, who, under Roman farmers of the customs, exercised
much petty tyranny, and became thoroughly hated -by the Jews.
Winer, ii. p. 739.]
47. If ye salute — Contrasted with, bless ye, etc., in ver. 44. The
very verb, to love, is repeated in ver. 46, from ver. 44, but as the
heathen do not also bless and pray, the verb to salute is put here
instead of blessing or praying. Brethren — [Some of Bengel's editions
of the text read friends, tpiXouc; for brethren, adeXyouc;. But the
common text is right. Tisch. etc.] The heathen — [Gr. i&vixoi, the
true reading, instead of zeXwvai, publicans. Tisch. etc.] The Publi
cans regard their own interest, the Heathen also do offices of kindness
to their connections and friends, and more especially to their blood
relations.. In ver. 46, therefore the Publicans are mentioned ; in ver.
47, the Heathen. What excellent thing do ye — Such as befits the
sons of God. [It does not become him to feel safe, who does nothing
but the common deeds of all men. V. G.J
48. You — In distinction from them. Perfect — In love to all. (Col. "
iii. 14.) [Nothing less than perfection can fully observe one of these
lommands of Jesus. Ols.J

120 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER VI.
1. Take heed — [Many read, but take heed, Gr. de, etc. So Tisch]
Take heed to thyself — Gr. npoas^s, aeauvip, was a frequent exhortation
with the early Christians ; for so the Sept. rendered the Hebrew "ideti,
take heed, which occurs frequently in Deuteronomy. [We are threat
ened with manifold dangers, from our hearts, the world, and Satan.
V. G.J Your righteousness — [pixaioauvqv, the true reading ; not
alms, iX.ffipoauvqv, as Rec: Text. So Tisch., Alf., etc.] This
depends upon not to do, Gr. prj -noizlv. Righteousness — The treatment
of the subsequent divisions relating to alms, prayer, and fasting,
exhibits a parallelism, which, on comparison, shews that the warning
in this verse does not belong exclusively to the first division, but has
the force of a general proposition. The design of this whole discourse
is to teach true righteousness; ch. v. 6, 10, 20, and vi. 33 ; and this
reading accords with that design. Others read iXvrjpoauvrjv almsgiv
ing. Righteousness is the whole, see ch. v. 6, note ; three divisions
of which follow ; almsgiving as our chief duty towards our neighbor;
prayer towards God ; fasting to ourselves. These three relations, to
God, to ourselves, and to our neighbor, are frequently referred to in
Holy Writ; Rom. ii. 21, 22, vii. 12, xix. 17 ; 1 Cor. vi. 11, xiii. 5,
6, 13 ; Eph. v. 9 ; 1 Tim. i. 13 ; Tit. i. 8, ii. 12 ; Heb. xii. 12, 14.
To be seen as a spectacle — Theatre and Hypocrite, v. 2, are of cognate
meaning. 2. Do not sound a trumpet before thee — This affected and, insolent
ostentation of actually sounding a trumpet is not inconsistent with the
practices of hypocrites among the .Jews : comp. ver. 5, 16. The poor
were easily summoned by a trumpet : hypocrisy employs it for display.
[Rabbi Abba is held up as a pattern in the Talmud. To avoid
shaming the poor, he carried a bag of alms on his back, from which
they might help themselves ! This ostentatious spirit is forbidden
under the figure of a trumpet. Thol. But perhaps not a mere figure,
but an otherwise unknown Pharisaic custom ; for our Lord is here
drawing hypocrites to the life. Stier.J The hypocrites — Hypocrisy is
the mixture of vice with a show of virtue, by means of which a man
deceives either others or his own heart. Assuredly — Our Lord
knows the hidden judgment of God. They have their reward— -Me-
tonomy of the antecedent for the consequent, they will not receive
any reward at the hands of the Heavenly Father ; ver. 1. [They have

MATTHEW VI. 7. 121
their reward, in men's praise. V. G. To do alms in secret is to offer
a double sacrifice. Q.J „
3. Let not thy left hand know — So far be it from holding a trumpet.
Do not even think over the good thou doest.
4. In secret — The godly shine, yet are hidden. Thy Father—
Despagne observes, that to say in the singular, " My Father," belongs
only to the Only Begotten ; but " Thy Father" is said to the faithful
also; "Father or. Our Father," by the faithful; Comp. John xx.
17. In secret — He is Himself in secret, and does His works in secret,
and most approves what is done in secret. The whole truth of things
exists in secret. Shall reward — This word without the addition of
himself, Gr. Auzbc,, expresses recompense proceeding from God and not
man. This reward is sure : ver. 1. Himself appears to have been
inserted here, and openly, Gr. iv zw ipa.vs.pif in ver. 4, 6, 18, to ex
clude the rendering ; " Thy Father who sees it shall reward thee in
secret." [Tisch. retains himself, duzbz, which is of very doubtful
authority ; and properly omits openly, iv zw <pavzpw. So too Alf., Mey. J
5. They love — And therefore practice it. Corners — Where the
streets meet. Standing — To be the more conspicuous. [Standing
was the usual posture, and this favored their ostentation. De W.,
Mey]
6. In secret — God both is, and sees in secret. [Openly. Again
omitted by Tisch., with strong testimonies. Mey., Alf. retain it. The
heart is the closet to which we should retire, and shut the door, even
in public prayer. Q.J
7. Use not vain repetitions — Gattaker has collected from antiquity
many persons called Battus, notorious for stammering, and hence for
iteration of words ; from which they were named. Hesychius renders
fiazzoXoyia by dpyoX^oyia, idle talking, dxaipoXoyia, unseasonable talking :
he thinks the word j3azzapi^eiv to have been formed by imitating the
voice, and explains fio.zzapiapbi, stuttering, prating, by <p).uapiai, non
sense, foolish prattle. It is clear therefore that fiazzoXoydv means
the same here which- rroX.uX.oyi a, much speaking, does immediately after
wards ; the frequent repetition of the same thing, like a stammerer,
who thinks he corrects his first utterance by a second. As the heathen
do — In all things shun the practice of hypocrites; in prayer that also
of the heathen. In their much speaking — Whilst they say many
words. They think that many words are needed to inform their
deities, so that these may answer them, if not now, at some future
time. Comp. on the other hand, your Father knoweth. ver. 8. Much
speaking — Gr. TtoXuXoyia, .which occurs in the Sept. Proverbs x. 19.
Ammonius says, yaxpoXbyoz is one who says many words about few
n

122 the gnomon of the new TESTAMENT.
things, noXuX.byoz, one who says many words about many things,
Christ bids us pray in few words even for jmany things ; ver. 9 — 13.
[Let there be not much speaking, yet much prayer ; not superfluous
words, but a continual pious affection of heart. August, in Mey.
Christ passed whole nights in prayer, and prayed in the same words
repeatedly in his agony in the garden. But number and length are
not to be made a point of observance. Alf. J Shall be regarded — The
Hebrew ruy to answer, is rendered by the Sept. eiaaxouetv. God
answers substantially ; ch. vii. 7.
8. Before — We pray, then, not to instruct, but to worship the
Father. 9. Thus — That is in these words, with this meaning ; with a short
invocation of the Father, and a short enumeration of the things wo
require. Thus to have truly prayed is enough ; thus especially in
sense, our desires quoting now this, now that portion ; but thus in
words too. For this formula is contrasted with much speaking, con
tains the words which suit the matter best, arranged with the utmost
wisdom, and is so admirably full in its brevity that it embodies, for
example, this entire sermon of Christ. The matter of this prayer is
the basis of the entire first epistle of Peter ; see 1 Peter i. 3, note.
[As a whole, the Lord's prayer is one thought, the desire for God's
kingdom, to which all the prayers of his children may be resolved.
Luther well says that the Christian prays an everlasting Lord's prayer;
his whole desire centering in God's kingdom. Ols.] Father — An ad
dress nowhere used in the Old Testament ; for the examples which
Lightfoot has adduced, are either dissimilar or modern, and prove only
that the Jews called God their Father in Heaven, a formula to which
Christ now gives life. The glory of the faithful in the New Testament
is thus to pray. In this place is laid the foundation of prayer in the
name of Christ ; John xvi. 23. Whoever can name Father, can pray
the whole. Our — In prayer, each speaks for all the children of God :¦
but this little word commends their associated prayers above those
which are confined to self; ch. xviii. 19. Which art in the Heavens
— That is of supreme glory and goodness. [Maxime et optime; the
Latin invocation to Jupiter.] Ch. vii. 11. Afterwards we find in ver.
10, in Heaven ; nor is it without cause that the number (elsewhere
often interchanged : ch. xxii. 30, xxiv. 36,) varies in so short a pas
sage. Heaven signifies here that place in which the will of the Father
is performed by all waiting upon Him ; the Heavens are the universe,,
which surrounds and contains that as a lower and smaller Heaven;
Comp. note on Luke ii. 14. Hallowed — There are seven petitions
which form two parts, the former containing three petitions which.

MATTHEW VI. 11. liig
relate to the Father, thy Name, thy Kingdom, thy Will, the latter
containing four which concern ourselves. In the former, we set forth
our filial disposition, recognizing the right, the dignity, and the good
pleasure of God, like the angelic chorus in Luke ii. 14: but in the
latter we both sow and reap. In both divisions is expressed the
struggle of the sons of God from Earth to Heaven, as it were drawing
down Heaven to Earth. First, we ask that the name of our Father
and God may be hallowed. God is holy : that is, is God. He is sanc
tified therefore, when He is acknowledged and worshiped and glori
fied as He really is. The imperative mood in this clause has the same
force as in the two following; it is, therefore, a prayer, and not an
express doxology. [Name — Thy Divinity, thy complete Being, as the
object of human thought and worship. So the name of Jehovah. Psa.
v. 11, ix. 10, etc. Mey. J
10. Come — be done — Tertullian transposed these two petitions for
the sake of his plan. For in his book on prayer, after treating of the
petition, Hallowed be thy name, he says, according to this form
we add, Thy will be done in heaven and on the earth. And he then
refers the coming of God's kingdom to the end of the world. Thy
kingdom — See note, ch. iv. 17; Rev. xi. 15, 17. The sanctification
of God's name is as it were derived from the Old Testament into the
New, to be continued and increased by us ; but the coming of God's
kingdom is in some sort peculiar to the New Testament. Thus with
each petition, compare Rev. iv. 8, and v. 10. [This petition includes
both the spread of Messiah's kingdom, and his final victorious coming
to judgment. The two are inseparable, for the more Christ becomes
ruler in humanity, the closer comes the consummation. Thol. If we
really desire his kingdom, we should be able to expect it with confi
dence. Q. Comp. 1 John ii. 28.] Thy will — Jesus always held His
Father's will before His eyes, to be kept by him and us. Ch. vii. 21,
xii. 50. As — It will be the pastor's office to admonish the faithful,
I hat these words, as in heaven so on earth, may be referred to each
of the first three petitions, thus : Hallowed be Thy name, as in
heaven so on earth, Thy kingdom come, as in heaven so on earth,
Thy will be done, as in heaven so on earth. Roman Catechism. The
codices however which, in Luke xi. 2, omit the words, Thy will be done,
omit also the words, As in heaven so on earth. In heaven — We do
not ask that these things may be done in heaven : but heaven is mado
the standard for the earth, where now all things are inharmonious.
11. The bread — Nourishment of the body ; ver. 19, etc., 25, etc.,
from which it is evident that the disciples were not yet raised above
the cares of life. This short petition is opposed to the much speak-

124 THE gnomonob the new testament.
ing of the heathen, ver. 7, which chiefly referred to the same object;
and it is placed first amongst those petitions which refer to ourselves,
as the natural life , precedes the spiritual. All our want is cared for
in this prayer. Our — Earthly. But the spiritual bread is the bread of
God, that is, from God and of God. Daily — Gr. imouaiov. The phrase
Atto zrjc iiteovarjz means on the following day, and the word is com
posed of ini and iouaa, coming upon or after. For from dpi, to be,
(from which also comes Trspiouaioz) or from ouaia, being or substance,
would be composed inouaioz, in the same manner as irroupdvtoc,, etc.:
since although ini does not always lose the e in composition before a
vowel, it does lose it in litzaziv. Our heavenly Father gives each day
what each day needs. Nor is it necessary for Him to give it before.
This His paternal and providential distribution suggests the expression
imouatoz, for the coming day. It denotes, therefore, the continuance
of our indigence, and of God's fatherly beneficence as from year to
year, so from day to day. Comp. 2 Kings xxv. 30, a daily rate for
every day. Acts vi. 1, daily ministration. The bread, as a whole,
is appointed us for all our days ; but the giving of it takes place day
by day. Both these ideas are expressed by the word iTziouoioz. That
which I needed in any one day of my life, needed not to be given me
on the day before, but on that very day ; and what I needed on the
following day, was given soon enough on that day, and so on. The
sense, therefore, of iftiouoioz extends more widely with regard both
to the past and the future, than that of to-morrow. [This very difficult
word is still explained by many as by Beng. above ; esp. Mey. But
the better derivation is from ini and ouaia., the bread required or pro
per for our sustenance, the needed or sufficient bread. Our daily bread,
says Augustine, includes all that soul and body need in this life. Thol,
Alf. Our — points to needful labor, Gen. iii. 19, without which we
eat not our own bread, but another's ; and to the duty of communica
tion and fellowship, since our prays not for self alone, but equally for
all. Stier.J This day — In Luke xi. 3, we find day by day. Day by
day we say and pray, to-day. Our confidence and satisfaction are
thus expressed. Thus James ii. 15, daily food. Comp. Prov. xxx.8,
Thus was manna given.
12. And — The three remaining petitions regard the commencement,
progress, and conclusion of our spiritual life in the world ; and those
who pray confess, not only their own need, but also their guilt, peril,
and difficulties. When these have been removed, God to them is all
in all, through the first three petitions. Debts — In ver. 14 we find,
Gr. napanxdiyaza, stumblings or transgressions. In Luke xi. 4, sins.
Comp. Matt, xviii. 24 [We ought not merely in general to pray for

MATTHEW VI. 13. 125
deliverance from guilt contracted by our sins ; but whoever offends God
in this or any other peculiar manner, is bound also specially to
acknowledge and pray for deliverance from such offences, and so to
give the honor due to Him. — V. G.J As — Before it was as in heaven
so on earth', now it is so in heaven as on earth. [As we forgive, Gr.
dfispsv; but Tisch. reads have forgiven, afvjxupsv. So Mey. etc.
Implying that the forgiveness of others is complete before we approach
the throne of grace. Alf. But he asks eternal vengeance on him
self, who offers this prayer with hatred in his heart. Q.J
13. Lead us not into — Temptation is always in the way: wherefore
we pray, not that it may not exist, but that it may not affect or over
power us. Ch. xxvi. 41 ; 1 Cor. x. 13. But — The sixth and seventh
petitions are so closely connected that they are considered by many
as one. Deliver — 2 Tim. iv. 18, from the evil one, from Satan. [The
Tempter, V. G. Mey., De W., etc., but this seems quite inappro
priate here. Better as our version, from evil in general, in its widest
sense ; a seventh petition, reaching far beyond the last. So Thol.,
Stier., Alf. J Ch. xiii. 19, 38. For thine is the kingdom, and
the power, and the glory, for ever. Amen — This is the scope of the
Lord's Prayer, that we may be taught to pray in few words (ver. 8,)
for the things which we require ; and the prayer itself, even without
the doxology, drinks the fullness of the praise of God. For our
Heavenly Father is sanctified and glorified by us, when He is invoked
as our Heavenly Father, when such vast petitions are asked of Him
alone, when to Him alone all things are referred. We celebrate Him,
however, in such a manner as should content pilgrims and soldiers.
When the whole number of the sons of God shall have reached their
goal, a pure doxology will arise in Heaven, Hallowed be the name of
our God. His kingdom is' come: His will is done. He has forgiven
us our sins : He has brought temptation to an end. He has delivered
us from the evil one. His is the kingdom, and the power, and the
glory, for ever. Amen. A prayer was more suitable than a hymn,
especially at the time in which our Lord prescribed this form to His
disciples. Jesus was not yet glorified : the disciples as yet scarcely
comprehended the extent of these petitions, much less the mighty
thanksgivings corresponding to it. In fine, no one says that the spirit
of the whole clause is not pious and holy, and conformable to thedox-
ologies which frequently occur in Scripture : but the question is
whether the Lord prescribed it in this place in these words. Faithful
criticism regards little, in doubtful passages, what may happen to be the
reading of the majority of Greek manuscripts now extant, which after all
are more modern and less numerous than most suppose : the question is

126 THE GNOMON OF THE NEW TESTAMENT.
rather, what was the reading of the Greek manuscripts of the first ages;
and therefore the fountain itself. The Latin Vulgate, which stands, and
will continue to stand, nearest in antiquity to the spring, is certainly
without this clause ; but the force of its testimony is not appreciated
till after long experience. In this passage, however, Greek witnesses,
few indeed, but of the highest excellence, support the Vulgate. [Ben
gel refers to his Appar. Crit. where the question is discussed at length,
but with caution. The doxology is certainly an insertion into the
text, probably from an ancient liturgy; is unsupported by ancient
authorities, and interrupts the connection of the thought. It is omitted
by Tisch. and all editors.]
14. For — Referring to the twelfth verse. .See how important it is to
forgive our neighbor. Of the seven petitions, one alone, the fifth,
has a certain condition or restriction, as we also ; the reason of this
is therefore added.
15. Their trespasses — The copies which omit these words, elegantly
intimate that the sins of men against us vanish, if compared with our
sins against the Father. Some Latin writers omit also the word men.
[Tisch. omits their trespasses, zd Tza.pa.KZ topaz a auziov; but Mey. and
Alf. with more reason retain it.]
16. When ye fast — Fasting also ought to be of great account with
us ; it is not part of the ceremonial law. [The essence of piety is the
inward reference of the whole life to God. This thought that God
himself must be the end of human striving, is the thread by which the
different sayings are connected, from here to the end of the chapteri
Ols.J i They disfigure — By neglecting the daily care of the person,
washing and anointing. An exquisite oxymoron, dtpavi^ouat, ipav&at.
[That is, a verbal contrast, the two verbs being derived from the same
root ;] disjigure, that they may figure, as fasting.
17. Anoint — wash — The Greek middle voice ; alone anoint and wash.
The Jews used to be anointed on feast days. [The meaning is, avoid
too great severity in your exercises. V. G.J
18. To thy Father — Supply thou may est be known. [The word
openly in this verse is spurious. See ver. 6. Tisch., etc.]
19. Where — On earth. This has a causative force ; because there.
[Such is the principle of the life of not a few men, that they seem to
be in the world only for the purpose of amassing an abundance of
earthly possessions. V. G.J Rust — In contrast to moth, denotes
every evil quality in a thing, by which it can become useless. [Gr.
fip&aic;, which Thol., explains by decay. Alf. well renders, the meat
and tear of time, which destroys the fairest possessions.] And thus
steal.

MATTHEW VI. 24. 127
21. Your treasure — your heart — Others read thy treasure — thy
heart. The objects which follow are in the singular, those which pre
cede are in the plural, and this verse is connected with them. The
plural therefore must stand in this verse. [ The singular is much
better supported and is adopted by Tisch., Alf, etc.] The singular
thesaurus tuus, thy treasure, easily crept into the Latin Vulgate, and
was conformed to by Greeks for ascetic discourses. The treasure which
you collect is called in Luke xii. 34, your treasure. Will be — Either
in heaven or in earth, as is right.
22. The eye — This is the subject, [that is, we should read, The eye
is the light of the body. New capacity of receiving light implies a par
taking of the nature of light. Gothe says, with profound truth,
" Were thine eye not sunny, how could it ever see the sun ?" Ols.]
If therefore — The particle therefore agrees with the scope of the pas
sage, and has been easily left out by some, who must yet have implied it.
We will not linger ¦on such matters. [By the eye Christ means what
ever rational insight remains in men since the fall. Calv. The Greeks
called the Understanding vouc;, the light in men ; and Solomon yet
more truly says, the Spirit of man is the candle of the Lord, search
ing all his secret parts. Prov. xx. 27. Stier.J Single or simple — The
word simplicity never occurs in the sacred writings in a bad sense.
Simply and good, singly intent on heaven, on God. It is contrasted
with two, ver. 24. That which is propounded figuratively in ver. 22,
23, is declared in plain words in the following verses. Full of light —
As if it were all eye.
23. Evil — Crafty, double, inconsistent, imbued with self-love. The
light — Which the lamp should give. That darkness — Darkness of
the whole body, how great will the darkness be ! How great — As
great as the body. [For when the pilot is drowned, the light quenched,
and the captain taken prisoner, what hope is left the crew ? Chrysos-
tom in Tholi]
24. Masters — Both God and Mammon act as master to their serv
ants, but in different ways. Serve — [With all his might. V. G.J
To be a servant of — [Serve must be taken in its fullest sense ; for in
the common usage of the word, a man may serve two masters, dividing
his time between them. DeW.J For either — Each part of this dis
junctive sentence has and with the consecutive force of and so. The
heart of man cannot be so free as not to serve either God or a crea
ture, nor can it serve them both at once ; [though very many think
themselves proficient in this art of combining them. V. G. ;] for it
either still remains in enmity with God or it takes God's part. In
the one case, then (and) it cannot but love Mamm011 ; m tne other,

128 THE GNOMON OF THE NEW TESTAMENT.
then (and) it cannot but despise Mammon. This statement may ha
inverted, so that the clause referring to that which is praiseworthy
may precede. [The frequent explanation, will prefer one to the other,
is far too weak. The two masters differ essentially ; one must be
loved and the other hated : there is no middle relation, nor can man's
unity of nature be divided between them. Mey., Alf. J Comp. ver. 22,
23. A suitable disposition and zeal are consequent upon servitude.
ver. 21. Serve God — Which is described in Luke xii. 35, 36.
[The servants of Mammon, in obedience to their natural instincts, hate
Him who alone is good. y. G.J Mammon — Mammon does not only
mean affluence, but worldly possessions, however few. See ver. 25.
[And even those which are most necessary, v. 32. But if even such
a service of Mammon hinders God's service, what will it be to serve
God? It is this; to be borne towards Him with the full tide of love,
and with uninterrupted regard. V. G.J Augustine tells us, that
both in Phoenician and Chaldee mammon signifies gain.
25. Take no care for— [Gr. prj pspipvu.ze, be not distracted uftlth
care, etc. Our version exaggerates the command. Alf. J ?The disci
ples had left all things which could be sources of care to them. Life
— Gr . <puyf) soul, [as the principle of life in the body. Mey.] The
soul is supported by food in the body, which itself lives on food : the
body alone is covered by raiment. And what ye drink — This has
been easily omitted by copyists, or is easily implied by us. The 31st
verse, rather than this one, requires the express mention of drink, for
in it the careful are introduced as themselves speaking, while in the
present verse our Lord speaks in His own person. The soul — the body
— Both of which God gave and cares for. Ver. 30, end. [Nothing is
mean and small enough to be neglected by his Omniscience. V. G]
26, 28. The fowls of the air — the lilies of the field — For which men
do not care, often in fact destroying them ; for example, the ravens.
Luke xii. 24. [The ant is made a reproof to slothfulne'ss, Prov. vi.
6 ; the birds to anxious cares. V. G.J
26. Nor gather — As for example by purchase, for the future. [Into
barns — Nor indeed into other receptacles, like many animals. V. Gr]
Your — He says your, not their. More — You more excel as sons of
God, than other men do, or than you with these cares of yours, con
sider. The word therefore is not redundant. In this verse, the
argument is from the less to the greater ; in ver. 25, from the greater
to the less.
27. Which of you — A mode of speaking frequent with Christ, full
of majesty, yet suited for popular use. Stature — [Properly, which of *
you, by care, can add a span to his life f The force is destroyed by

MATTHEW VI. 32. 129
our version, a cubit to his stature, for a cubit, or eighteen inches,
would be a very great addition. So Thol., Mey., DeW., etc.] A cubit
—To become like a giant.
28. How they groiv — To a great height. They toil not — Toil is
remotely, spinning intimately connected with providing raiment, as
sowing and reaping are with food.
29. I say — Christ truly knew the dress of Solomon. As — Supply
is clothed or is. One — Any one, not to say a whole garland. [Kings
wear white robes, but the lily's robe is whiter. V. G.J Of these —
The pronoun is used demonstratively.
30. But — An Epitasis, [or additional declaration to enforce what
precedes.] Garments serve for comeliness and necessity. The men
tion of the lilies with the verb arrayed, refers to the former, that of
grass with the verb clothed, to the latter purpose. Grass or blade —
As that of growing wheat. Ch. xiii. 26. An instance of Litotes,
[where the literal force of the words is less than is meant to be under
stood.] Which to-day is — Which endures for a very short time. [C. W.
Ludecke says of the neighborhood of Smyrna, "At Pentecost all
these regions are clad in green verdure ; but when the south wind
suddenly arises, in twenty-four hours, or two or three days at most,
there is nothing that does not become white t»nd blanched." E. B.J
To-morrow — After a short interval, the grains having been threshed
out, the straw serves for the fire. The oven — To heat it. Pliny says,
rinds beaten from the flax are useful for ovens and furnaces. It is
not said, into the fire, as in John xv. 6. Comp. 1 Cor. iii. 12, but into
the oven. Not therefore merel/ to be burnt, but for some use.
Clothe — The dress is properly that without which the body is naked :
grass, although it has no external clothing, yet because it is not naked,
but is covered with its own, surface, is itself its own dress, especially
in its highest and flowering part, which is cast off when it dries up.
[So with matured graj^ which is decked with a color not unlike gold.
V. G.J Much mor/- — In this life few attain to the adornment of
Solomon, much leys of the lilies ; our Lord's words, therefore, regard
the certainty, not the degree of adornment: but in the life to come
we shall be ipore adorned than the lilies. We ought not to reject real
adornment/in things, however perishable. 0 ye of little faith — Want
of faith tfas clearly unknown and abhorred by Christ ; for He had
known the Father. He teaches faith in this passage. [This is the
only term of reproach Jesus applied to his disciples. V. G.J
32. For all these things — and nothing else. The gentiles — The hea
then nations. The faithful ought to be free from the cares, not only
of the covetous among the heathen, but of all heathen ; many, how-
17

130 THE GNOMON OF THE NEW TESTAMENT.
ever, in the present day, have less contentment than the heathen.
Seek after — As a difficult matter, Gr. iiti^zel. The simple verb
^rjzetzB, seek ye, follows. For your Heavenly Father knoweth—Aa
argument from the omniscience, goodness, and omnipotence of God.
Your Father — Above the heathen.
33. Seek ye — The kingdom which is nigh at hand, and not difficult
to be obtained. First — He who seeks that first, soon seeks that
only. Kingdom, righteousness — Heavenly meat and drink are op
posed to earthly, and thus also raiment ; therefore Luke, in his twelfth
chapter, leaves raiment to be understood at ver. 29, and righteousness
at ver. 31, although righteousness also filleth ; see ch. v. 6. His —
See note on Rom. i. 17. [His righteousness — both that which he
requires and that which he imparts ; for he feeds its with the fulfill
ment of his will in us, as with the true bread. Rom. xiv. 17. Stier.J
These things — An instance of Litotes, [implying more than is ex
pressed.] Shall be added unto — These things are an appendage of
the life and body, ver. 25; and still more so of the kingdom — Luke
xii. 32. [Comp. 1 Kings iii. 9-13, where Solomon asks only for wis
dom, but riches are added to him. Thol.J
34. The morrow — A precept expressed with singular refinement, by
which care, though apparently permitted on the morrow, is in fact
forbidden altogether; fot those who are full of care make present
cares even of future ones ; to put off care, therefore, is almost the same
as to lay it aside. There is also a personification of the morrow (Comp.
Ps. xix. 2) : the day, says our Lord, shall care, not you. He who has
learnt this, will contract his cares t.t length from tho day to the pres
ent hour, or altogether unlearn them. Shall take care of itself— -[Gr.
k&uzvjz, the true reading, not zd kauz7tz, the things of itself. So Tisch.,
Alf. etc.] Sufficient — God indeed distributes our adversity and pro
sperity, through all the periods of our life, to modify each other ad
mirably. The evil — The morrow ; therefore there were no cares in
the beginning. Evil means here sorrow ; just as the Hebrew 310, good,
means joyful in Prov. xv. 15. Thereof — Although it be not increased
by the sorrow of a past or coming day.

MATTHEW VII. 6. 131

CHAPTER VII.
1. Judge not — Without knowledge, love, necessity. Yet a dog ia
to be accounted a dog, and a swine a swine ; see ver. 6. [It is a sad
abuse, to make this passage teach us to be as tolerant of falsehood
and wrong as of truth and right. It would then contradict the
prophets, Isa. v. 20, Ezek. xiii. 10, and condemn Jesus himself, Matt.
xxiii. 14, 33. Thol. But he here forbids the evil eye, which ever
prefers to apply the inward rule of right to others rather than to self.
As ye have not been judged, but forgiven, so deal with others after
God's forgiving love. Stier. Do not constitute yourselves judges of
others' faults. Mey. The way to righteousness lies in finding, not
others' sins, but our own. Ols.J
2. With what measure — Retribution. [So it is not hard to judge,
what retribution hereafter each one will have. V. G. For dvzips-
zpipd-yoszac, shall be measured in turn, Tisch., with all good authorities,
reads the simple pBzpifj&^aezai, shall be measured.J
3. In the eye — In the most noble, delicate, and conspicuous part of
the body. [Beholdest thou — A voluntary looking. Why starest thou at
thy brother's faults? Alf, Thol.J In thine own— Rom. ii. 21, 23.
[The leading thought is, that our own sinfulness destroys the spiritual
vision which alone can rightly judge sin in others. Thol.J
4. How — How does it become you ?
5. Thou shalt see — Clearly. The beam being taken out of the way,
and the eye relieved. He who corrects.another after correcting him
self, is not a perverse judge. [For who does not gladly allow a thorn
to be drawn from his finger, not to say from his eye, by a skillful
hand ? The principle is the same as in the gnat and the camel, ch.
xxiii. 24. V. G.J
6. Give not — Here we meet the other extreme ; for the extremes
are, to judge those who are not to be judged, and to give holy things
to dogs ; too much severity and too much laxity. [This admonition
has especial regard to our daily conversation. When such things are
set before such men in public, they lightly pass them by. V. G. Comp.
ch. vi. 45. God gives the evil, not his spiritual gifts, but sun and
ran. So be ye liberal in common earthly goods, but cautious and
reserved in the holy things of God. Anon, in Thol.J Dogs, swine
— Dogs feed on their own filth, swine on that of others. See 2 Pet.
ii. 22 ; Phil. iii. 2 ; notes. The holy and dogs are contrasted, Exod.
xxii. 31 ; a dog is not a wild beast, yet it is an unclean animal. Your

132 THE GNOMON OF THE NEW TESTAMENT.
—An implied antithesis. The My— Belongs to God ; pearls to the
faithful, being the hidden treasures confided to them by God. [The
allusion is first to sacrificial meats, which no unclean person, much
less dogs, might touch. Lev. xxii. 6, etc. Thol, Alf. Dogs are not
esteemed, but despised as unclean. Stier.J Rend— This also appears
to refer to the swine. [Swine attack pearls with their feet, saints
with their tusk. A well-disposed man is more than once apt to sup
pose, that what seems sacred and precious to him, must seem so to
others too, until he learns, by experience of the contrary, to exercise
caution. — V. G.J You — From whom they expected something else,
husks, etc. [Turn again — They would have remained at rest, but you
have provoked them to sin. Stier.J
7. Ask — Ask gifts to meet your needs. Seek — The hidden things
which you have lost, and recover yourselves out of error. Knock — .
Ye who are without, that ye may be admitted. 2 Cor. vi. 17, end.
Ask, seek, knock, without intermission. [Reader, cease not, 1 pray, to
turn such a promise to advantage, at every opportunity. V. G]
8. Every erne— That asketh, even from man, much more from God.
[This is of course limited by the spirit of the Gospel. De W. Ask
only what is truly good, (Comp. 1 Jno. v. 14) and in faith. Mey. See
James iv. 3. Alf.J
9. Or — Gr. "//-^Interrogative like the Latin an. Of you — Parables
are adapted to the mass by a personal application. A man — One then
--who is certainly not inhuman. Bread — A stone, useless for food, resem
bles outwardly a loaf. A sna\e, which is noxious, resembles a fish.
A child can more easily do without fish than bread, and yet he obtains
even a fish by asking for it. Fishes were given to children, as apples
are now. A stone? — For the parent, -when asked, will not withhold
either bread or a stone.
11. You — Christ rightly excepts Himself, but no one else. What
man of you — ver. 9. Evil — An illustrious testimony, to the doctrine
of original sin. Comp., the evil one, vi. 13. [Whom men without
godliness imitate. V. G. But see note on ch. vi. 13.] Gregory
Thaumaturgus has a similar confession of the m\of human nature,
with an emphasis rare in that age. [The third century.] Man is ad
dressed as evil in the Scriptures. Ch. x. 17 ; John ii. 25 ; Matt. xvi.
23 ; Rom. iii. 4, etc. It is wonderful therefore that Holy Scripture
should have ever been received by the human race. Bread and fish
are good things ; man is evil, prompt to injury. [It is in facf>wonder-
ful that a human father, when his son asks him for fish, does not offer
him a serpent. V.G.J Ye know — Distinguishing bread from a stone,
etc. It is wonderful that this knowledge has remained in us. We are so

MATTHEW VII. 14. 133
evil. Comp. Job xxxix. 17, with the preceding verses. Good things
— Both harmless and beneficial. To your children — Especially when
they ask. Which is in the heavens — In whom there is no evil. [Good
things — and therefore also the Good Spirit himself. V. G.J To
them that ask — Children. Where true prayer begins, there is Divine
sonship. 12. Tlierefore — The sum of all from verse 1. [Of all duties to our
neighbor. Mey., etc. Sayings resembling this occur once or twice in
the Jewish and even heathen writers. It is the primitive command of
Christ, in the hearts of all nations ; and Christ propounds it, not as
new, but as the essence of the law and the prophets. Stier.J He at
once concludes this subject, and returns to ch. v. 17. The conclusion
corresponds with the beginning. And we ought to imitate the Divine
goodness, mentioned in verse 11. Ye would that men should do — Ye
would: this is said with emphasis ; for men often do differently. We
are not to do so. That men should do, for benefit, not for injury.
Men — The indefinite appellation of men, frequently employed by the
Saviour, already alludes to the future propagation of His faith through
out the whole human race. So — The same thing in the same way : or,
So, As I have been telling you. This — The law and the prophets
enjoin many other things, as for example the love of God : but yet
the law and the prophets also tend to this as their especial scope,
whatsoever ye would, etc., and he who does this, does all the rest more
easily : ch. xix. 19.
13. Enter ye in — Make it your great object really to enter, [into
life, into the kingdom of heaven. V. G-J This presupposes effort to
walk in the narrow way. The antithesis is they which go in. Strait —
Of righteousness. Gate — This is put before the way; the gate
therefore in this verse is any kind of beginning which a man makes
to seek the salvation of his soul : as in the next verse the gate is that, by
which true Christianity is received. [For — Strengthens the idea of
the narrow gate, narrow indeed, for only the other gate is wide, which,
etc. DeW.J Which leadeth azvay — Gr. dndyouaa, from this short
life. So the next verse. Many — [Although most of them persuade
themselves of everything else. V. G.J 2 Esdras ix. 15, 17. They
which go in — There is no need of saying, find it, for they fall into
destruction of their own accord. Comp. v. 14. Through it — That
gate. 14. Because strait or narrow — Many read zi azevrj, how narrow,
as in the Sept. 2 Sam. vi. 20, where no how, is rendered by zi. How
was the king of Israel glorified to-day ! But there the expression is
ironical. The true reading is undoubtedly ozi nXartia — oztazzvq, etc ¦

134 THE GNOMON OF THE NEW TESTAMENT.
Because wide — because narrow. [The true reading is very doubtful.
Tisch., Alf, Thol., retain ozt because ; Mey., DeW., Ols., with most
editors and far greater weight of ancient testimony, read zi, how.
Beng. defends the former on grounds now abandoned. Unto life — •
He says, for the present life is not life at all. V. G.J It — The gate.
Comp. ver. 13, beginning and end.
15. Beware of — There are many dangers : therefore we are often
warned. Ch. vi. 1, xvi. 6, xxiv. 4 ; Luke xii. 1, 15, etc. But — Whilst
you are yourselves striving to enter, beware of those who close the
gate. Ch. xxiii. 13. False prophets — Whose teaching is different
from that of true prophets. Ch. v. 17. [Comp. ver. 12. He who
works iniquity, however he may prophesy in the name of Christ, ver.
22, is yet a false prophet. They who now delight to reproach Others
as Pharisees and false prophets, are such themselves. V. G. Yet the
fundamental reference here is to false teachers in general, as opposed
to teachers of Christianity, DeW., and perhaps the Pharisees espe
cially. Thol. He who truly seeks God, trusts no guide until
sure that he will lead to God. Q.J Which come — See a passage
strikingly like this in Luke xx. 45 — 47. In sheep's clothing — In
such clothing as if they were sheep. [Inwardly — True judgment looks
to the inward parts. V. G.J
16. From — This is solemnly repeated, ver. 20. Fruits — The fruit
is that which a man puts forth like a tree from the good or evil disposi
tion which pervades all his inward powers. Learning gathered from
every quarter, and combined with language, is not fruit ; but all that
a teacher puts forth from his heart, in speech and conduct, as some
thing flowing from his own inner being, as milk from the mother, ch.
xii. 33, 34, 35. This is brings forth, Gr. noisi makes ; ver. 17 — 19:
comp. ver. 21, 23, 24, 26. Not his speech alone makes a prophet
true or false, but his whole method of leading himself, and others
with him, by the one or the other road or gate to life or to destruction;
ch. xv. 14, 13 ; hence doing and saying are closely connected, ch. v.
19. The fruits indeed are the credentials or tests of the truth or
falsehood of the prophet, and therefore also of the doctrine set forth
by the prophet. The doctrine, therefore, is not the fruit by which the
prophet is known ; but it is a pattern which constitutes him true or
false? and is itself known from its fruit. The goodness of the tree
itself is truth and inward light, etc. ; the goodness of the fruit is holi
ness of life. If the fruit consisted in doctrine, no orthodox teacher
could be lost, or be the cause of another's destruction. [The fruit is
mainly the life, in which their error is plain ; for their sheep's clothing
is mostly woven of words. Stier., etc.] Of thorns — Although their

MATTHEW VII. 22. 135
berries are like grapes, as the heads of thistles are like figs. In Luke
vi. 44, the same comparison is differently turned, for the thorn and
the bramble-bush are very closely allied. The grape therefore is denied
to each of them. Certain thorns also have large shoots ; so that it is
reasonable to notice that neither these nor thistles bear figs.
19. A tree — The allegory is continued. [No true prophet enters hell ;
no false one, heaven. V. G.J
21. Not every one — For all in some way say so, and shall say so ;
ver. 22, comp. Luke ix. 57, 59, 61. That saith — Antithesis to he
that doeth. Comp. 1 Cor. ix. 27, xiii. 1, 2. Unto Me — Meaning unto
Me (and My Father) ; and again, My Father's Will (and Mine).
Lord — Jesus acknowledged that this Divine appellation was due to Him.
Many, even men of high rank, called Him Lord : He called no one so,
not even Pilate. He that doeth — Antithesis to ye that work ; ver. 23.
The will — Which I preach, the righteous will, declared in the Law :
comp. v. 19. Which is in heaven — No one, therefore, who is contrary to
God will enter heaven. But he that doeth the will of My Father
which is in Heaven, he shall enter into the kingdom of Heaven. — In
antithetical passages of this character, the sacred writers frequently
speak at full length what might- easily be understood if omitted.
22. Many — Even of those, perhaps, whom posterity has canonized,
accounted blessed and saints ; many, certainly, of those who have had
rare gifts, and have shown at times a goodwill; Mark ix. 39 ; who
apprehend the power and wisdom, but not the mercy of God. Shall
say — Flattering themselves with their own persuasion. Many souls
will retain the error, with which they deceive themselves, even to that
day : ch. xxv. 2. [A miserable expectation beforehand ; an awful
judgment then ! V. G. Indeed, they may be as assured of salvation
as Rabbi Simeon in the Talmud, who says : If there are but two
righteous in the world, they are I and my son; if but one, it is myself.
Stier.J By this passage, light is thrown upon the doctrine of the
state after death. In the Judgment all things will at length be made
known : Rom. ii. 16 ; 1 Cor. iii. 13. [The day shall declare it, often
to-morrow, but al ways the last day. Stier.J On that day — That great
day, to which all earlier days are as nothing. Thy — The emphasis
and accent fall upon this word in each of the three clauses : Thy —
the Lord's. We have prophesied — We have proclaimed the mysteries
of Thy kingdom. Add: We have written commentaries and exegeti
cal observations on books and passages of the Old and New Testa
ments, have preached fine sermons, etc. Devils — Gr. daipbvia,
daemons, not diajHSXouz, devils, for this word is only used in the singu
lar [In the sense devil. I. B.J

136 THE GNOMON OF THE NEW TESTAMENT.
23. Then — Although they had not thought so before. I will pro
fess — Openly. There is great authority in this saying : ver. 29.
Never — Although you cite My Name. That work — Not even then
will their iniquity have been changed. Iniquity — How much soever
they may boast of the law. It is properly unbelief that damns, yet
in the Judgment the law is cited rather ; ch. xxv. 35, 42 ; Rom. ii.
12 ; because the reprobate will not even then, when they see Jesus
Christ, comprehend the doctrine of faith.
24. [These sayings of mine — These words seem to bind together the
whole discourse, and exclude the idea that it is a collection of uncon
nected sayings. Alf. J 1 will liken — In ver. 26 it is, he shall be
likened. God refers things relating to salvation to Himself; evil
things he severs from Himself; ch. xxv. 34, 41. Prudent — True
prudence spontaneously accompanies true righteousness. Comp. ch.'
xxv. 2.
25. And — and — and — In the last days of a man and of the world,
temptations throng together ; rains on the roof, rivers at the base,
winds against the sides. [All kinds of judgments are here implied
especially the last. Though it is scarcely, yet the righteous is saved.
V. G.J The rain — The article denotes that rain will not be wanting,
Upon — Gr. npoosrteaov, to test it. In ver. 27, beat upon, Gr. npooi
xoipav, as if at random. [We must hold in view the terrible sudden
ness and severity of storms and floods in the East. Thol.J
26. He that heareth — He who neither hears nor does, clearly does
not build at all. On the sand — Which often seems like the rock, but
has no consistence. [How many fools pass for the men of true wisdom !
And how often he who pities them is of them ! Q.J
27. Great — Yes, total! Thus it is not necessary for every sermon
to end with consolation.
28. Concluded — The Lord did nothing abruptly : ch. xi. 1, xix. 1,
xxvi. 1. We're astonished — There is genuine ground for admiration
in true doctrine, Acts xiii. 12, but that given to profane teaching
is absurd. You will wonder perhaps why our Lord did not in this
discourse speak more clearly of His own Person. But (1) He
explained His teaching so excellently, that from thence His auditors
might infer the excellence of the Prophet ; (2) His person had been
already sufficiently declared ; [as Matt. iii. 17. I. B.J (3) in the dis
course itself, He sufficiently intimates who He is, namely, He that
cometh, [see ch. xi. 3. I. B.J the Son of God, the Judge of all; ch.
v 11, 17, 22, vii. 21—27.
29. As one having authority — They could not withdraw themselves.
[They recognized the Teacher's majesty, and the power of his word.

MATTHEW VIII. 3. 137
V. G.J It is the mark of truth to constrain minds with their own
free will. See examples of our Lord's authority in the notes to ch. v.
3, 18—20, vii. 22, 23, and also viii. 19, John vii. 19. Scribes— To
whom the people were accustomed, who had no authority. [Tisch.
with good authorities adds auzcov ; reading, and not as their scribes.
So Mey., Alf, etc. These scribes indeed often uttered truth ; yet so
that it had no spiritual power. Ols. J

CHAPTER VIII.

1. Followed — Did not immediately leave Him. [Matthew now
treats of Christ's miracles. He was himself the wonder ; miracles
were but his natural works. Ols. Having taught as one ivith author
ity, he proceeds to show that authority, and to confirm his words by
works. Enthym. in Alf. J
2. A leper— Most grievous diseases were leprosy, [this terrible
disease was a poisoning of the springs of life, and a gradual decay of
the whole body, and was deemed one of the Lord's most fearful visi
tations of wrath. Numb. xii. 6, 10 ; 2 Chron. xxvi. 19. Incurable by
man, though certainly not contagious in the usual sense, it was viewed
by the law as the parable of death, the most striking emblem of inward
sin, the essence and type of all uncleanness. See Lev. xiii. xiv. Trench.,
Win] comp. with this passage 2 Kings v. 7, palsy, ver. 6, comp.
Mark ii. 3, and fever, ver. 14. It is probable that the leper [whose
cure Matthew placed in the true order of time between the Sermon on
the Mount, and the cure of the .centurion's servant, Harm.] had lis
tened from a distance. If — The leper does not doubt, but humbly
rests the event upon the will of Jesus alone. Faith says, if Thou wilt,
not, if Thou canst ; Mark ix. 22. Thou canst — At the commence
ment, the chief object of Faith was the omnipotence of Jesus. This
faith the leper might have conceived from His discourse.
3. [The name 6 'Iqaouz, Jesus, is omitted by Tisch. Read, and he
put forth, etc. This taking hold of the leper seems to symbolize His
taking hold of our nature. Comp. Luke xiv. 4, Heb. ii. 16, margin.
Alf] Bis hand— -To which the leprosy, that would have polluted
others by the touch, must yield. I will — Answering If thou wilt. A
18

138 THE GNOMON- OF THE NEW TESTAMENT.
prompt echo to the mature faith of the leper. The very prayer cf
the leper contained the words of the desired reply. [This is the right
Lord, Lord, ch. vii. 21, 22, which cannot be prayed in vain. Stier.J
I will expresses high authority. Our Lord performed His first mira
cles instantly, to avoid the appearance of labor;' but after He had
established His authority, He sometimes interposed a delay salutary
to men.
4. No one — Before you have gone to the priest, lest the priests, if
they had heard of it before, should deny that the leprosy had been
properly cleansed ; to no one of those who had not been • present.
Thyself — Not by another. For a testimony — John v. 36. Thus the
Sept. papzupiov, [a testimony, said of the formal delivery of the shoe,
to confirm a covenant, etc.,] Ruth iv. 7. The priests were not fol
lowers : He sends the leper to them from Galilee to Jerusalem. He
was much in Galilee at that period. To them — That a testimony
might be shown them of Messiah's presence, and of His not
derogating from the law, and that they too might render their testi
mony. 5. [Tisch. etc., with the best authorities, reads, instead of toj'/yjoou,
Jesus, auztp, and when he, etc.] There came unto Him a centurion —
The centurion did not come to Jesus in person ; nor would our Lord
have praised him so in his presence ; ver. 10, comp. ch. xi. 7. Others
indeed were praised by Jesus in their presence, but not until after
previous humiliation, and not so peculiarly and in such comparison
with others as the centurion here contrasted with all Israel. [Stier
properly regards this as a refinement foreign -to the evangelist's
thoughts.] And the same reference which induced the centurion to
declare himself unworthy that our Lord should come under his roof,
prevented him from going in person to Him ; ver. 8 ; Luke vii. 7, 10.
[There is no doubt of the identity of this event with that in Luke. So
all comments.] He appears to have come out of his house, but to
have gone back before reaching Jesus. The will, therefore, on his
part, was valued by God as the deed, and even more, and this value is
expressed by Matthew in the style of divine history, which is loftier
than that of human narration. Jesus and the centurion really conversed
in spirit.
6. Saying — Comp. ch: xi. 3, Luke xiv. 18. A paralytic — Palsy is
a difficult disease to Physicians.
7. [Here again Tisch. with good reason omits and, and the name
Jesus. Read he saith to him, etc.] Coming — With Divine wisdom, Jesus
utters the sayings by which He elicits the profession of the faithful, and
anticipates them. This is a reason why men of those times received a

MATTHEW VIII. 10. 139
much swifter, greater, and more frequent effect from heavenly words
than they do now. He declares Himself ready to come to the
centurion's servant ; but does not promise the nobleman's son. By
each method He arouses faith, and shows at the same time that He is
no respecter of persons.
8. Roof — Though not a mean one. Comp. Luke vii. 5 There
were others whom reverence did not prevent from seeing and touching
the Lord, ch. ix. 18, 20. The same internal feeling may express it
self outwardly in various ways, yet all good. Command by word —
[Gr. Xnytp. So Tisch. with all the best copies, instead of ),6yov, the word.J
Thus the centurion assorts that the disease will yield to the Lord's
command. Some few copies have more carelessly bItzb Xoyov, say the
word. Shall be healed — Gr. eaihjoerat. The centurion replies by this
glorious word : our Lord had said modestly, I will cure, Gr,
d-spanBuaco. My boy — Gr. 6 naiz. A kinder mode of speech than
if he had said 6 dou?,6z you, my slave. [His state of heart was that
of all who are capable of embracing Christ ; a consciousness of His
loftiness and our unworthiness. Neand. While owning himself unwor
thy that the Lord should enter his house, he was accounted worthy
that He should enter his heart. August, in Trench.J
9. For I also — Reason might object. The slave and the soldier
hear the command without difficulty ; not so the disease. The wisdom
of faith, however, shining forth beautifully out of his military abrupt-
1 ness, destroys this objection, and regards rather those things which
build up hope than those which shatter it ; those, namely, which arise
from the supreme dominion and empire of Christ, who commanded
both sea and winds, and diseases ; ver. 26 ; Luke iv. 39. He com
mands : it is done. The centurion can command soldier and slave,
but not disease ; the Lord, however, can command disease, and that
more easily, humanly speaking, than the will of man, who is often re
bellious. [I also — Like thee, know what it is to be obeyed. I have
soldiers under me, as thou hast spiritual powers, healing angels, or
disease and death. De W., etc.] I am a man under authority — He
does not say, I am a military officer. But since he is obliged to men
tion that others are subject to him, he says with precaution, I myself
am subject. [See Appendix Protherapia.J There is also this hidden
antithesis, Jesus is supreme Lord, sovereign. Under — under — Such
are now called subalterns.
10. Wondered — Faith and unbelief were both the objects of Christ's
wonder; Mark vi. 6. Our Lord praises His friends warmly, where there
is opportunity : ch. xi. 7, xv. 28, xxv. 35, xxvi. 10 ; Luke vii. 44, xxi. 3.
In Israel — The people. Neither the centurion nor the woman of Canaan

140 THE GNOMON OF THE NEW TESTAMENT.
was of Israel; but to the latter our Lord may seem to have given
afterwards a higher testimony, because she came openly from the land
of the Gentiles, while the centurion had dwelt in Israel : and the cen
turion himself anticipated that objection when he declared himself un
worthy, and used the elders of the Jews as mediators : Luke vii. 3,
etc. So great — Especially as the centurion had had less intercourse
with our Lord than the others. His faith was an example of the faith
by which the Gentiles would surpass the Jews. Faith — From this
first mention of faith in the New Testament, we may gather th&t faith,
as well as unbelief, is in both the understanding and the will, involv
ing deliberation and free choice. See the concordances on the word
TZBid-opai, to believe. Of all the virtues of those who came to the Lord,
He is wont to praise faith alone: ch. xv. 28; Luke vii. 50. , [The
greater humility is, the greater is faith, ver. 8 ; Luke xvii. 5, 10. V.
G. The two are by their nature inseparable. Mey. J ouSs — have not
found — Though I have come to seek it.
11. Many — Who are not Jews, like the centurion. This is intended
to awaken the emulation of the Jews. From the east — Ch. ii. 1. From
the east and from the west — An euphemism for from the Gentiles.
Shall come — A prophecy : they shall come in spirit [and by faith. V.
Q-.J With— Heb. xii. 23. [With the fathers in faith : Heb. xi. 9.
V. G. Christ shames the Jews, who would not eat with Gentiles.
Stier.J In the kingdom — In this life, and in that to come.
12. But the children of the kingdom — Next the throne. The same
title has another meaning : ch. xiii. 38. Darkness — Whatever is with
out the kingdom of God is outer: for the kingdom of God is light,
and the kingdom of light. That darkness will overwhelm not only the
eye, but also the mind, with grossest obscurity. Outer — The unbe
liever has darkness within him, and therefore obtains darkness
without also as his fitting home. And the nearer any one may
have been, the further will he be cast forth into the depths of darkness.
[This outer darkness has its first fulfilment in the obdurate blindness
of Israel on earth ; but reaches also beyond it : ch. xxii. 13, etc. Stier]
There — Whether here or not. Without the most brilliant scene of the
feast. Weeping — Gr. the weeping ; the article 6 (the) being emphatic.
In this life, grief is not yet grief. Weepiny — Then heroes, now
ashamed to weep, shall weep for grief at the good they have lost, and
the evil they have incurred. Oh horrible sound of so many wretched
ones ! how far more blessed to hear sounds of heaven ! Rev. xiv. etc.
Gnashing of teeth — From impatience and bitterest remorse, and in
dignation against themselves, as authors of their own damnation.
[Besides malicious hatred against others, whose attainment of salva-

MATTHEW VIII. 17 141
tion they envy. Comp. Psa. cxii. 10. V. G.J Self-love, indulged on
earth, will then be transformed into self-hate, yet the sufferer will
never be able to escape from himself. Nor is this weeping and gnash
ing of teeth combined with darkness only, but also with fire, etc.; ch.
xiii. 42, 50; Luke xiii. 28. Another exposition refers the two ex
pressions to two dispositions ; the soft will weep, the stern will rage.
The same phrase occurs, Acts vii. 54.
13. As thou hast believed — A bountiful grant.
14. Mother-in-law — Peter had married not long before, and they
are mistaken who paint him with white hair ; [though he was probably
alder than the others. Harm.;] for all the disciples were young, and had
a long course to accomplish in the world ; John xxi. 18. [On Judas
Iscariot, comp. Psa. cix. 8, 9. The parents of James and John, Zeb-
edee and Salome, were still living. Harm.] This must be well kept
in mind in every Evangelical History. [For whoever will carefully
weigh the youth of the disciples,. and their original family connections
and former condition, will readily make allowance for several errors
committed by them in their discipleship, and by regarding this con
sideration, and not requiring from them more than is reasonable,
will escape not a few difficulties. Harm. J Sick of a fever — In the par
oxysm. 15. Waited upon Him — [Gr. auzdi, him; so Tisch. and all best
authorities, instead of the common aiizolz, them.] She performed
the duty of the mistress of the house, as a joyful sign of her real
restoration. Mark and Luke mention the disciples' request in behalf
of Peter's mother-in-law, and therefore add — drqxovsi auzdlz, she
waited upon them, the Lord and the disciples. Matthew mentions only
the Lord, and therefore wrote Abzw, Him. The reading auzdlz has
been introduced here from the other Evangelists.
16. Evening — Of that day on which so much had been said and
done. Diseases are wont to be more oppressive at eventide. [Better
Ols., they avoided the heat of the day ; or Neand., after sunset
to avoid breaking the Sabbath. Comp. Mark i. 21, 29, 30.] The
spirits — That is the devils. With a word — Alone. All — Without ex
ception : the touch of some men is fabled to have healing power against
some special diseases only.
17. That it might be fulfilled — It became the Physician of souls to
drive away bodily complaints also from those who came in His way.
[Of whom, too, vast numbers are sometimes mentioned. Matt. iv. 23 ;
ix. 35, 36 ; xii. 15 ; xv. 30 ; xxi. 14. Harm.] The prophecy of Isaiah
was therefore fulfilled in this manner also. A single man is made up
of body and soul ; a single principle of corruption infects both soul

142 THE GNOMON OF THE NEW TESTAMENT.
and body ; a single remedy, as the case admitted, was afforded to both
by this Physician. Took — Took away from us. [But the original
will not easily bear this sense. It represents Christ not as onr physi
cian, but as sufferer for us. His burden was less the healing, than
that there were sicknesses to heal. He bore them by bearing our suf
fering life, in order to remove them. Trench. Notice that by his death
Christ fulfilled this prophecy in another sense. Mey. But all the mir
acles were types and parts of the great work of salvation. Comp.
Mark vii. 34 ; Jno. xi. 35. Alf. J
18. To depart — Thus Jesus sought repose, gave the people time to
bear fruit from His teaching, and kindled interest in Himself for the
future. 19. One scribe — [Gr. elf, one, expressly, because scribes rarely
came to Jesus. Stier.J Out of so great a multitude, this man is alone
in showing a movement of heart. Yet he seems to have been fond of
comfort, a Scribe less hardy than the fishermen. The Scribes often
came to tempt out Lord.
19-21. Said — The doctrine of Jesus Christ clearly opposes the
natural will of man. Pie wisely sent away those who endeavored
to follow him wrongly or unseasonably : Ma,rk v. 18. Those who hesi
tated to follow He bade follow Him. He treated Scribes in oneway,
disciples in another : Luke ix. 57-62. Master — Gr. SiSdexaXs, Teacher.
Jesus did not give the names Rabbi and Lord to those who were called
so by the custom of men, but he was properly so addressed by them:
Mark v. 35 ; John iii. 2 ; iv. 49 ; Matt. viii. 6. The apostles called
their hearers brethren and fathers : Jesus did not.
20. And — Jesus does not repulse this man, but states a condition
by which to correct his purpose of seeking comfort or wealth, or
even the power of working miracles. [The word xazaaxinvwastz, ren
dered usually nests, means dwellings, abiding-places. Comp. ch. xiii.
32. De W.J The Son of man — See note on ch. xvi. 13. Hath not
— 0 admirable poverty and endurance, with ceaseless wayfaring ! [He
had neither house of his own nor a settled home anywhere: Mark i.
45. The Scribe thought it easier than it was to follow him whither
soever he should go. Harm.J
21. [Tisch. omits auzou, his, with disciples ; but Alf. with better
authorities retains it.] Of the. disciples — Of those, namely, who were
not always with him.
22. [Tisch. reads Xsysi, saith, for bItzbv, said. So Alf. etc.] The
dead — An expression urgently commanding the man to follow Him,
and therefore comprehensive. Both the dead to be buried, and th
dead to bury them, must be considered. The dead who are to be buried,

MATTHEW VIII. 2 4. 143
are without doubt those literally dead, whether the father of this dis
ciple was then already dead, or old and near death, with only this son,
comp. Tobit xiv. 12. The dead who bury, or those to whom the
burial of the dead should be left, are partly those who are also soon
to die, mortals bound to that law of death, (comp. Rom. viii. 10,)
which must be cut away beforehand from the hope of a better life —
that hope, however, being not lost. The appellation must be limited
by the context : as, in Luke xx. 34, they are called the children of this
world who yet may be saved ; so they are called dead, who are more
fit to bury others than to announce the kingdom of God. As in ch.
ix. 24, the girl is called not dead, who shall presently live, comp. John xi.
4 ; so they are called dead, who shall presently die. [The dead are in
their long home, and the mourners are not far away ; but keep wan
dering all around it, until they themselves also enter. See Eccle. xii.
5. V. G.J In the time of pestilence, the dead are buried by those
who soon themselves die. Nor is the condition of human generations
on the whole, in the course of ages, very different. Partly, they are
already dead ; and with regard to them the expression is hypothetical,
with this meaning — Do thou follow Me, and leave the burial of the
dead even to the dead ; let the dead, as far as you are concerned, re
main unburied. A similar expression occurs Exod. xxi. 14, Let the
murderer be taken from the altar : that is, Let him be slain, even if he
escape to the altar. To speak, therefore, of the dead who bury, is
abrupt, and suitable to a command which brooks no delay, resting on
sacred grounds, and flowing from the Saviour's heavenly perceptions.
We must give ourselves forthwith and altogether. [ He who follows
Christ must fear the world as the infection of a burying place. Q.J TJieir
own — Relatives. Gen. xxiii. 4. This disciple must deny his father.
[In this passage wind and sea were more obedient to Christ than men.
Harm]
23. The vessel — Gr. zo TcX.olov, namely, the one implied in v. 18.
Jesus had an itinerant school : and in that school his disciples were
much more solidly instructed than if they had dwelt under the roof
of a single college, without any anxiety or trial.
24. Great — The faith of the disciples was much exercised by these
perils at sea. Was covered — The danger reached a climax ; then
came succor. [Gr. xaXuTtzsod-at, in the true imperfect tense, was be
coming covered. Alf.] Was asleep — No fear fell on Jesus. Nay, in
ver. 26, He marveled at the fear of men, in the utmost peril. He
slept, wearied by the varied labor of the day. [The Lord, with his
disciples, tossed on an angry sea, is a natural antitype of the ark
containing the infant race of men : and prefigures the church in the

144 THE GNOMON OF THE NEW TESTAMENT.
world-ocean of evil. Ols. Jonah slept in the storm from a dead, Christ
from a pure conscience; the prophet's presence made the danger;
Christ's was the surety for deliverance. Trench.]
25. [auzou his, is certainly spurious. Read, and the disciples.
Tisch., etc.] Save — An abrupt prayer. [Omit ijpilz us. Tisch., Alf,
etc. Save — Even little faith is faith still ; the weak, trembling hand
holds fast the Deliverer. Stier.J We perish — It shows candor in
the disciples to record their own weaknesses ; this was not however
difficult to them, since after the coming of the Paraclete they had
become other men.
26. Fearful — of little faith — Synonyms. Comp. Mark v. 36. He
does not blame the disciples for their importunity in disturbing the
Lord's rest, but for their fearfulness. [In all the events of his own
life, Christ showed no fear of any creature. V. G.J Then — Jesus
calmed first the minds of His disciples, then the sea. Rebuked—
Satan had probably ruled in this tempest.
27. Obey — Comp. Mark i. 27. The winds and sea which are free
from the sway of others. [So he works in all ages ; speaking peace
to the soul amid life's tempests, and bringing all his foes to obedience.
Neand.J 28. Of the Gergesenes — Gerasa (said for Gergeschd) and Gadara
were neighboring cities. [For Fepysa^vdiv, Gergesenes, Tisch. reads
radapyvcov, Gadarenes. Mey. prefers rspaarjvcuv, Gerasenes. Alf.
doubtfully retains the common text. So De W.J Out of the tombs—
The possessed avoid human society, in which the exercises of piety
flourish. Invisible guests also have their dwelling in sepulchres, Mark
v. 3 ; those which are malignant, especially, I believe, in the sepul
chres of the impious. Pass by — Not even pass by.
29. What have we to do with Thee ? — A form of refusingdntercourse,
[as if recognizing already in Jesus the Messiah, their almighty and
most dangerous foe. Mey. J See Sept. 1 Kings xvii. 18 ; Judges xi.
12 ; 2 Kings iii. 13. They confess in this address their despair and
horrible prospect, and at the same time they seem to add, We desire to
deal not with Thee, but with men liable to sin. [Tisch. omits 'Ivjaov,
Jesus. So Alf. J Son of God — Men seeking aid addressed Him with
confidence as Son of David ; devils with terror, as Son of God. — [But
that He was Son of God, sooner and more fully than men, the devils
have understood, and tremble. Stier.J Hither — The devils claimed,
as it were, some right in that place, and especially over the' swine
there. Before the time — This may be construed either with hast Thou
come, or with torment, or both. Jesus came indeed when the world
was ripe, and yet sooner than the enemy desired. Rom. v. 6 ; In due

MATTHEW VIII. 34. 145
time Christ died. To torment — It is torment for the devils to be with
out a body, either of man or bea,st, which they ardently desire to pos
sess, that they may extinguish their consuming fire, ver. 31. This
was a prelude to their coming subjection under the feet of Jesus.
30. Of swine — The owners of the swine were either heathen dwell
ing among the Jews, or Jews greedy of gain.
31. Besought — It is one thing to ask in an ordinary way, as natu
ral men, and even devils have obtained some things, (comp. Mark v.
10, 12,) and another thing to pray in faith. Even the enemy is in
dulged sometimes, Job i. if— They perceived already that they must
go. Suffer us — The mischief must be ascribed to the devils, not to
the Lord ; and who would compel Him to hinder the devils ? [In
stead of inizpzipev ijplv drxeXd-uv, suffer us to go away, Tisch., Alf.,
etc., properly read dnbazBiXov fyio.z, send us.]
32. Were come out — By one miracle of Jesus a tree suffered pun
ishment, namely, a fig tree; by another, swine; by another, men,
who bought and sold the temple. An example of future vengeance.
His other miracles were full of grace ; and even in these benefit was pro
duced, as, for .example, in the present case, a road made safe, a region
freed from spirits to which it was liable, they being driven into the
sea ; the possessed liberated ; a large number of animals, which by
the law could not be eaten, and were liable there to be possessed by
devils, were removed. And the Gergesenes were guilty and deserved
to lose the herd. The fact displays of itself the right and authority
of Jesus. Perished — It seems that a possessed brute cannot live
long. That men who are possessed do not thus straightway perish,
is a gift of God.
33. They who kept — Although they were not herdsmen by occupa
tion. Fled — The devils could not overtake them.
34. [The whole city — How worldly interests move men ! V. G.J
They besought — Those who are held fast by concern about their pro
perty, more readily drive away than seek. Even avarice is timid,
[and chooses rather to lose Jesus Christ than worldly goods. Q.J Or
perhaps they besought our Lord with no evil feeling. So Luke v. 8.
[At least, though both the Gergesenes and their neighbors, the Gada-
renes, made this request, yet he left the chief man of those who had
been possessed to preach the Gospel. He may have been a Gadarene,
the other a Gergesene. Harm.J
19

146 THE GNOMON OF THE NEW TEBTAMJfiJNT.

CHAPTER IX.
1. Passed — At the request of the Gergesenes. The Lord does not
thrust His blessings on the unwilling. [And by not making too long
delays in one place, he aroused the more earnest wishes for his
presence. Harm.J His oion — Capernaum, dignified by this inhab
itant. 2. They brought to Him — Many such offerings were made to the Sav
iour acceptably. Their faith — His who was brought, and theirs who
brought him. Son, be of good cheer — Be confident, neither thy sins nor
thy disease shall stand in thy way. So ver. 22, Daughter, be confident.
[Tisch., with the oldest authorities, reads simply thy sins are forgiven ;
omitting aoi thee. So also ver. 5.] Are forgiven thee — There was doubt
less a great sense of great sins in that man. [It was chiefly this noble
charity which occasioned the laying open of the thoughts of the people.
ver. 3, 8. Harm.J Thee — This pronoun, in Greek, aoi, has here both
emphasis and accent, but in ver. 5 the same words are repeated as a
quotation, and the pronoun is without accent as usual. [Thus never
before had that utterance been heard since the earth was trod hymen.
V. G.J
3. Said within themselves, this man blasphemeth — Blasphemy is
committed when (1) unworthy things are attributed to God; (2)
worthy things are denied to God; (3) when that which is exclusively
Divine is attributed toothers than God. [But the awful and profound
meaning which the Scriptures give to the word blaspheme, Gr. fllaa-
(prjpBlv, is unknown to profane writers, and can only be conceived by
those who worship the one God. Ols.J
4. Knowing — Besides many Greek codices, which Mill first began
to notice on this passage, the Gothic version, and the margin of
Courcelles reads thus, iowv, seeing, appears to have been introduced
by some person from ver. 2. Mark and Luke have irciyvobz in the
parallel passages. Thus too we find Bidcbz in ch. xii. 25. You — Gr.
bpslz, emphatic. [Often one is sinning himself while arraigning others
for their sins. And indeed the most atrocious sins can be committed
even in the heart alone. V. G.J
5. For which is easier ? — In itself either is an act of Divine author
ity and power ; and there is in their nature an intimate connection
between sin and disease : it is one power which removes both, Ac
cording to human judgment, it is easier to say, Thy sins are forgiven;
and he who can say, Arise, which appears greater, can also say this,

MATTHEW IX. 11. 147
which aj pears less. [If the saying be all, it is easier to say, Thy sins
be forgiven, for there is no obvious lack of result to convict an impostor.
But he who says, Arise, must have the power to heal, or be instantly
rejected. Corn, a Lapide, in Trench.]
6. Ye may know — This word also breathes authority. On earth —
This is exclusively the place where sins are committed and remitted.
Earth was the scene of Christ's works from the beginning, [and of the
wrestling between sin and grace. V. G.J Prov. viii. 31; comp. the two
clauses in Psa. xvi. 3 ; also, Gen. vi. 5 ; Jer. ix. 24 ; John xvii. 4 ;
Luke ii. 14. I have, says He, all authority in heaven, much more on
earth ; ch. xvi. 19. xxviii. 18. [And in turn we may now say, If he
had that authority while dwelling on earth, how can he be without it,
when risen and ascended to heaven? Acts v. 31. V. G.J This
speech savors of a heavenly origin. Authority — [Gr. i^ouaiav, better
authority than power. I. B.J The argument from power to authority
holds good in this passage. Saith — A similar change of person be
tween the protasis and apodosis occurs, Num. v. 20, 21, and Jer.
v. 14.
8. [Instead of id-aupaaav, they marveled, Tisch., Alf., etc., read
ifofii/jQ-fjaav, they were afraid ; with the best authorities.] Such— To
heal and save (see ver. 6), and that close at hand in the man Jesus
Christ. Men — So long tormented with sin. [Gr. dv&pcuiroiz, dative
of advantage, not to men, but for men. V. G. Better Trench ; to men
indeed, because to Christ as their head and representative.] A com- ,
prehensive word ; so ver. 6. They rejoiced that there was one of
the human race endued with this authority.
9. Matthew — A Hebrew by nation, and yet a publican. In Mark
and Luke, he is called Levi. It is possible that Matthew did not like
the name which he had borne as a publican. Sitting — Actually em
ployed at his calling. Yet Matthew followed. A great miracle and
example of the power of Jesus. Noble obedience. [Productive of
eternal joy. V. G.J
10. In the house — Comp. ver. 28 ; or, if you take it of Matthew's
house, Mark ii. 15 ; Luke v. 26. Matthew appears in this feast tq
have bid adieu to his former companions, nor does he here call the house
his own. Publicans and sinners — Who had grossly broken the command
ments which forbid adultery and stealing. Sat down together with —
The companionship of Jesus was kind and condescending. [The ban
quet was given for him ; and the publicans and sinners did not come
at his invitation. Thus, even looking at the outward act alone, the
blame cast by the Pharisees was unjust. V. G.J
11. To the disciples- — The Pharisees acted in an underhand manner,

148 THE GNOMON OF THE NEW TESTAMENT.
cunningly, or at least with cowardice. To the disciples they said,'Why'
does your Master do so ? to the Master, Why do your disciples do so?
ch. xii. 2, xv. 2 ; Mark ii. 16, 18. Why — The sanctity of Jesus was
held in the highest esteem by all, even His adversaries : Luke xix. 7.
12. [Said— The faithful Master brings aid to the disciples. V. G.
Unto them — Gr. auzdlz, omitted by Tisch., Alf, etc.] Need — Needs
are to be seen everywhere. Sick — Sinners are certainly thus sick and
in want. [Art thou sick, as contrasted with them that are whole ?
Turn to the Physician and seek aid. V. G.J
13. G-0 — Into the synagogue, where you may refer to Hosea, [vi.
6.] Our Lord often said this to those not fully His : John viii. 11. His
style of quoting the Scriptures is full of decorum and majesty, and
different from that of the apostles. For Pie does it not as if he de
pended upon their authority, but to convince his hearers by it ; and
He quotes it to His adversaries more than to his disciples who believed
Him. Learn ye — Ye who think that ye are already complete teachers.
Mercy — Gr. iXsov*. [God's will is, not sacrifice instead of mercy,
but mercy instead of sacrifice. Mey.J We have here an axiom of in
terpretation, nay, the sum total of that part of theology which treats
of cases of conscience: ch. xii. 7. On mercy, Comp. ch. xxiii. 23.
The word sacrifice [which is a part of the rigid observance of the cer
emonial law. .V. G.J is put by Synecdoche, for all acts of service of
God. It is an act of mercy to eat with sinners for their spiritual profit.
[So far is it from being right to despise repentance; which is the heal
ing of the soul. V. G.J J am come. — From heaven. To call — The
authority of Christ. Sinners — Repeated by our Lord in answer to
ver. 11. [The words to repentance, biz psrdvoiav, seem to be an in
sertion from Luke v. 32. Tisch., Alf, etc., omit. But who are the
righteous who need not to be called to repentance? The sequel shows
that Christ recognizes on earth none as righteous but those who think
themselves so. Stier.J
14. Then — At the time of the feast. [And on a day, it seems, of
public fasting, enjoined, however, not by the law of God, but by the
private will of certain men. Harm.J Come to Him — Of set purpose.
The disciples of John — They were half-way between the Pharisees and
* A few read with the Sept. in Hos. vi. 6, with which the other words in this passage
agree, c\cos 0s\w. The Sept. more commonly has rd c\eos in the neuter, as in Hos. vi. 5. Some.
times, however, b Usot, like the ancient Greeks. Is. Ix. 10, Ixiii. 7 ; Dan. i. 9, ix. 20,
Ps. ci. 1 ; 1 Mace. ii. 57, iii. 44; and especially in the minor prophets, Jonah ii. 9;
Mic. vi. 8, (a passage which is also parallel with the evangelists,) vii. SO; Zcch. vii. 9;
Hos. xii. 6. Thus 6 eXeoj occurs in this passage, in Matthew xii. 7, xxiii. 23; Tit. iii. 5;
Hob. iv. 16; but Tt IXbos occurs frequently in the writings of Luke, Paul, James, Peter
John, and Jude ; and in Mic. vii. 18. the Sept. has BeXrirlis c\kvs luriv, He is a wilier of
mercy. [The true reading is tXtot, Tisch., Alf, etc.]

MATTHEW IX. 20. 149
the disciples of Jesus, and appear on this occasion to have been insti
gated by the Pharisees. [For Matthew here mentions John's disciples ;
Mark ii. 18, these and the Pharisees ; Luke, the Scribes and Phari
sees. Harm.J Luke v. 33. Thy disciples — They proceed modestly,
and do not ask concerning John or Jesus Himself.
15. And — Our Lord replies calmly and cheerfully: He draws joy
ful comparisons from the garments and the wine (which were employed
in the Feast) to condemn the down-cast manner of those who ques
tioned Him. Children of the bride-chamber — Companions of the bride
groom. [The bridegroom himself is nowhere said to have fasted, save
the forty days in the wilderness. V. G.J Parables and riddles suit
feasts and weddings, and are adduced to illustrate this nuptial
period. To mourn — Mourning and fasting are connected. Will come
— He intimates His departure, to take place afterwards. And then —
Neither before nor after. They shall fast — Necessarily and willingly.
[The very aspect of Christianity ; now is the nuptial season, now the
time of fasting. V. G. His presence with them was short ; the cross
was before him in full view. Well may Wizenmann ask, What man
ever looked from such a height to such a depth, so calmly, so cheer
fully ? Stier.]
16. No .one — Our Lord chose, as His disciples, men unlearned, fresh
and simple, and imbued with no peculiar doctrines : ch. xv. 2. Comp.
Gnomon' on Luke vik 20. The old garment was the doctrine of the
Pharisees ; the new;, that of Christ. Taketh away — Both itself and
more. His — Filling in taketh from the garment. Gr. auzou, is mascu-
lineT his- The rent becomes worse — Then there was already a rent.
He is certainly speaking here of a ragged garment.
17. Leather bottles — Used instead of casks. The old bottles are the
Pharisees; the new, the disciples ; the wine, the Gospel. Will per
ish — So that they can neither hold that wine nor any other after
wards." Both — Gr. d.pfbzBpoi, [So all good authorities and all editors.
Common Text dpfozspa the neuter,] masculine, as ziz, which or
wlwther, in ch. xxiii. 17.
18. [Instead of iX&ibv, etc., came and worshipped, Tisch., Alf.,
etc., read eioeX&iov, came in, etc.] Worshipped — Although in out
ward appearance Jairus was greater than Jesus. [Modesty is in no w-ay
a, hindrance to faith. V. G.J Is dead — Thus he said from conjec
ture, or after receiving intelligence of his daughter's death, for he, in
strong faith, had left her at the point of death. Mark v. 23. Coming
— Comp. John iv. 47.
20. Woman — Eusebius states that a statue of this woman and of
thg-Lprd healing her still remained in his time. [About 300 A. ».]

150 THE GNOMON OF THE NEW TESTAMENT.
Behind— Out of modesty. The hem or fringe — Num. xv. 38, Sept.
Our Lord performed even that part of the law. There is no valid
argument for the efficacy of relics from the dress which our Lord then
wore. 21. His garment — The woman, from the sense of her own impurity,
recognized the absolute purity of Jesus. [Of whom there is nothing
that is not sanctifying. Q.J I shall be made whole — The expression
in verse 22, hath made thee whole, answers this thought kindly. [There
is wonderful advantage in doing simply, and without indirection, what
the spirit of faith and love teaches : ch. xxvi. 7. V. G.J
22. Daughter — She was, therefore, not advanced in years. [The
most gracious Saviour in no way reproached her for neglecting to pray,
and, as it were, taking his aid by stealth. V. G. Yet there was
surely a superstition in her thoughts, though true faith in her heart.
Ols. There was something in her of the false philosophical notion
that God works all things by his nature, not by his will; this Christ
corrected. Grotius in Stier.J Thy faith hath made thee whole — Our
Lord was wont to speak thus to those who, as it were, voluntarily drew
health of body and soul to themselves : Luke vii. 50, xvii. 19, xviii.
42. By these words He shows that He knew their faith ; He praises
and confirms faith ; ratifies the gift, and bids it abide ; and at the
same time intimates, that if others remain without help, unbelief alone
is to blame. [More than once a person first learned that he had faith
only when the Saviour told him of it. V. G. This delay, and the
conversation with the woman, Mark v. 25-34, must have tried the
ruler's faith sorely, while in suspense for his dying daughter ; but we
see no impatience nor doubt in him ; comp. the trial of the sisters of
Lazarus by delay : Jno. xi. 6. Trench.J
23. The flute-players — It was the custom to employ flutes at funer
als, especially of the young. The crowd — Luke vii. 12.
24. [For Xiysi auzolz, he saith to them. Tisch., Alf, etc., have
iXsyev, he said.J Give place — That is, you are not needed here. He
proceeds to the miracle with assurance. Comp. ch. xiv. 19. For the
damsel is not dead — Jesus said this before He went in where she lay
dead. The dead are all alive to God : Luke xx. 38 ; and the girl, on
account of her revival, which was to take place soon, quickly, surely,
and easily, was not to be numbered with the dead who shall rise here
after, but with the sleeping. [Ols. thinks these words are to be taken
literally, and that the girl was simply in a trance so deep that her
friends could find no signs of life. But others well object Luke's pos
itive assertion, viii. 53-55, that she was dead, and Christ's similar re
mark concerning Lazarus, Jno. xi. 11. Mey., etc. Our Lord rathei

MATTHEW IX. 3 3. 151
means to teach that bodily death is not essentially death, but in his
hands is but sleep to all the children of men. Comp. Matt. viii. 22.
Stier.J They laughed Him to scorn — This very circumstance confirmed
the truth of both the death and the miracle. They seem to have
feared the loss of their funeral dues.
25. Arose — Jesus raised the dead from the bed, the bier, the grave ;
in this passage ; Luke vii. 14 ; and John xi. 44. [An ascending scale
of difficulty, which has one stage more, the final summoning of all
the dead by the same voice of quickening. Trench.J It would be over-
curious to ask the state of souls removed for a short time.
26. The fame — Verse 31. [Honor pursues those who humbly fly
from it. Q.J That land — Not the land then in which Matthew wrote :
ver. 31, ch. xiv. 34, 35, iv. 25.
27. Blind men — Many blind men received faith, and afterwards
sight. [Blindness being much more common in the East than here.
Trench.J No doubt they sought for sight, chiefly that, as they lived
at that time, they might see Messiah ; and they saw Him with incred
ible joy. Have mercy on us — A concise form of prayer. It includes
a confession of misery, and a prayer for free mercy. Even those who
are without have employed this form of prayer. [As the Canaanitish
woman, the father of the lunatic, the ten lepers, etc. V. G.J Son
of David — That is, Christ : ch. i. 1, and xxii. 42. [It troubled
them living at the time whe'n the long-looked-for Son of David
was in the world, not even to be permitted to look upon Him.
V.G.J 28. When he was come — They persevered in prayer. lam able —
The object of faith.
29. According to — He thus grants their request; but does not
thus limit his gift. Be it — Heb. Tr. [As Gen. i. 3 : Let there be
light. I. B.J
30. Were opened — So ears were opened: Mark vii. 34, 35, and
the mouth, Luke i. 64. Straitly charged — Perhaps lest an opportunity
might be given to the Pharisees. Comp. ver. 34. [They ought to have
obeyed Him in simplicity ; yet their conduct shows how Christ's power
urges on those who have felt it. V. G.J See — A word used abso
lutely ; for the following imperative does not depend on this. [Liter
ally, See, let no one know. The disobedience of these men is praised
by nearly all Roman Catholic expositors ; a most characteristic fact,
based on deep differences. Trench.J
32. They brought — One who could scarcely come of himself.
33. Israel — The nation in which so many things had been seen.

152 THE GNOMON OF THE NEW TESTAMENT.
34. Through the prince — The Pharisees could not deny the magni
tude of the miracles ; they ascribe them, therefore, to a great but a
most wicked author. [At a later period, they yet more wantonly
poured out bitter remarks of this kind. Yet, however great their
wickedness, they were at least more clear-sighted than those, who
acknowledge neither demons nor demoniacal possession, nor expulsion.
V. G.J
35. The kingdom — Of God. Every — Of all who were brought to
Him. [Tisch., Alf., etc., omit iv zw Xaw, among the people.J
36. Moved with compassion — The disposition of Jesus was most fruit
ful in works of mercy. [And it was a noble work of mercy to lead
wretched souls to health by prayer or teaching. V. G.J Harassed — Gr.
iaxuXpsvot. [So Tisch., Alf., etc., correctly instead of ixXeXupivot,
wearied.] Walking with difficulty ; a word especially suited to this pass
age, on which see note on Mark v. 35. The reading, ixXe)d)yevoi, is clearly
weak. Cast down — Lying down. A further step in misery. [Such pecu
liarly are they who are without knowledge of Christ. V. G.J Yet such
a condition is already the prelude of approaching help. Comp. on the
harvest, John iv. 25. As sheep having no shepherd — Num. xxvii. 17,
Sept., wasi xpofiaza olz oux sazi noip-qv, as sheep who have no shepherd.
— noipijV means properly shepherd, in the strict sense. On the sheep,
comp. ch. x. 6.
37. The harvest — He repeated the same words [the next year.
Harm.J to the seventy : Luke x. 2. Harvest — The New Testament,
for in the Old Testament it was the time of sowing : see John iv. 35,
36. And again, the present is the sowing time; the end of the world
the harvest. Plenteous — ch. x. 23. Laborers — Fit to have the work
put in their hands.
38. Pray ye — See the great value of prayers. The Lord of the
harvest Himself desires to be moved by them. More blessings, with
out doubt, would accrue to the human race, if more men would, on
behalf of men, [the nearer to God in behalf of the more distant. V.
G.,] run to meet the ever ready will of God. See note on 1 Tim. ii.
3. The reaping and sowing are for us. The Lord Himself exhorts
us to entreat Him. He anticipates our need, to teach us to anticipate
his bounty. Comp. John xvi. 5. And straightway, while he bids us
pray, He implants the desire, to which He too hearkens : ch. x. 1-.
These same persons who are commanded to pray are presently ap
pointed laborers themselves, ch. x. 1. The Lord — ch. x. 1, xiii. 37.
Christ is the Lord of the harvest. To send forth— The Greek verb
ixfidXXBiv does not always imply force, as it does in verse 33, where it

MATTHEW X. 1. 153
means east out. [Mey. renders thrust forth — the forcible expression
springing from the sense of pressing want. Laborers — not those who
would be Lords of the harvest. Q.J

CHAPTER X.

1. And — This is closely connected with the end of ch. ix., as the
"repeated mention of sheep indicates. He sends, before he is greatly
entreated to do so. Having called to Him — Formally. [This is that
remarkable embassy to which the Lord appeals in Luke xxii. 35. He
sent forth the seventy also without purse, scrip, or shoes : Luke x. 4.
But in Luke xxii. 35, He is speaking, not of the seventy, but of the
Apostles. The return of the Apostles is recorded Mark vi. 30 ; Luke
ix. 10. Meanwhile the Lord more than once had disciples present
with Him : Matt. xii. 1, 49, xiii. 10 ; Mark vi. 1. It seems that no
considerable portion of that time elapsed, without the Saviour having
had present with Him at least some of His Apostles, as witnesses of
those important things, which He, during that time, both spake and
performed. Nor was the whole body of the Apostles long away from
Him ; comp. ver. 23. Meanwhile they returned one after another;
so that some of the twelve may sometimes be called The Twelve ; or,
perhaps, from time to time, they took their turns in making journeys
with the Lord, until at length all were with Him together again.
Harm] All did not hear and see all things together. The twelve
disciples — [Whose choice, the sacred writer implies, had preceded the
Sermon on the Mount, V. G., although Matthew has recorded the
calling of but five: ch. iv. 18, etc., ix. 9. Mey. J In the next verse
they are called the twelve apostles. Matthew, an apostle, calls them
apostles once in this passage, where they are first sent ; Mark does so
once, and that after their return from that mission : vi. 60. John,
an apostle, never does so ; for in ch. xiii. 16, he uses the w7ord in its
general sense ; Luke does so in his gospel, but only occasionally, in
the same connection as Matthew and Mark, or subsequently, for
other weighty reasons : see Luke vi. 13, ix. 10, xi. 49, xvii. 5, xxii. 14,
xxiv. 10 For they were, during the whole of the periods which the
Gospels embrace, dise.'ptes, and are therefore so called. But, after the
20

154

THE GNOMON OF THE NEW TESTAMENT.

advent of the Paraclete, in the Acts and Epistles, they are never
called disciples, but apostles. In the Acts, those only are called dis
ciples, who had either learned with the apostles, or were then learning
from the apostles, and were apostolic men, and the seed of all Christ
ian posterity : Acts vi. 1, xxi. 16. After the last passage the word
disciple does not occur again in the New Testament : but brethren,
Christians, believers, saints, etc., are named. He gave — The apostles
made gradual progress. It shows great authority to confer authority.-
To them — The disciples, when in the Lord's presence, were employed
in miracles to a certain extent, ch. xiv. 19, xvii. 27 ; but they did not
perform miracles (ch. xvii. 18) except when sent forth by Christ,
(Luke x. 17,). or after the departure of Christ ; John xiv. 12.
Of spirits — Gr. nvBupdzmv, that is, against spirits. Unclean — A fre
quent epithet of spirits : sometimes called evil spirits. To heal— la
His name : ch. ix. 35.
2. The names — Scripture, in enumerations of this kind, preserves
an accurate order. Gen xlviii. 20 ; Num. xii. 1 ; and Noah, Daniel,
and Job, in Ezek. xiv. 14, 20. Therefore the arrangement of the apos
tles, princes of the kingdom of Christ, is of far graver import than any
order of precedence among kings of the world (as, for example, Peter
is named first, not without an indication of rank) ; nor is there any
thing fortuitous in it. It is not said, Bartholomew, Peter, Judas,
John, Andrew, Matthew, etc. : and the four arrangements of them
deserve observation : —

(1.) Matthew x. 2.
1. Simon,
2. And Andrew,
3. James,
4. And John,

(II.) Mark iii. 16.
1. Simon,
2. And James,
3. And John,
4. And Andrew,
(ch. xiii. 3.)

(III.) Luke vi. 14!
1. Simon,
2. And Andrew,
3. James,
4. And John,

(IV.) Acts i. 13. '.
1. Peter,
2. And James
3. And John,
4. And Andrew,

5. Philip,
6. And Bartholo
mew,
7. Thomas,
8. And Matthew,

5. And Philip,
6. And Bartholo
mew,
7. And Matthew,
8. And Thomas,

5. Philip,
6. And Bartholo
mew,
7. Matthew,
8. And Thomas,

5. Philip,
G. And Thomas,
7. Bartholomew,
8. And Matthew,

9. James the son of
Alphaeus,
10. And Lebbaeus,
11. Simon the Cana
anite,
12. And Judas Isca-
riot.

9. And James the
son of Alphaeus,
10. And Thaddaeus,
11. And Simon the
Canaanite,
12. And Judas Isca-
riot.

9. James the sou of
" Alphaeus,
10. And Simon Z'j-
lotes,
11. Judas the brother
of James,
12. And Judas Isca-
-riot.

9. James the son of
Alphaeus,
10. And Simon Ze-
lotes,
11. And Judas the
mother of James :
12. Matthias.

The first and the third arrangements enumerate them two by two, the
second, one by one, the fourth, mixedly. [Yet Mark vi. 7, notices

MATTHEW X. 4. 155
the fact that they were sent out in pairs. De W.J The first and third
arrangements correspond generally to the time of their vocation, and
the connection of the apostles in twos ; the second, to their dignity
before our Lord's passion ; the fourth, to their dignity after His ascen
sion. Each of the arrangements contains three divisions of four
names each, none of which interchanges any name with either of the
others. Again, Peter stands always first in the first quarternion ;
Philip in the second ; comp. John i. 42, 44, xii. 22 ; James the son
of Alphaeus in the third. But in each division of four, the other
apostles vary their positions. The traitor is always last. The plan
of the first and third quaternions is contained in what I haye just
said: in the second, Matthew places himself modestly after his asso
ciate Thomas, which of itself shows that he was the writer of the
book ; for both Mark and Luke put Thomas after Matthew, although
Luke, (after the confirmation of Thomas's faith, John xx. 27, 28),
puts him, in the Acts, even above Bartholomew, and associates him
with Philip. From the first division of four we have the writings. of
Peter and John ; from the second, that of Matthew ; from the third,
those of James and Jude, or Thaddaeus. John has not enumerated the
apostles in his Gospel, but he has done so by implication in the Apoc
alypse. See Rev. xxi. 19, 20, and my German Exposition. [Twelve
— After the tribes of Israel. Comp. ch. xix. 28. DeW., etc.] First —
On the primacy of Peter, see Luke viii. 45, ix. 32 ; John i. 42 ; Matt.
xvi. 16 ; John xxi. 15; Acts i. 15, ii. 14, viii. 14, x. 5, xv. 7. He
was, however, first among the apostles, not placed over the apostles ;
in the apostolic office, not beyond it. What has this to do with the
Pope of Rome ? Not more than to any other bishop ; nay, even less.
Who is called Peter — A surname afterwards better known. The son
of Zebedee— To distinguish him from James the son of Alphaeus.
3. The publican — A humble confession of the Evangelist concerning
himself. He does not call Peter, Andrew, etc., the fishermen ; but he
does call himself the publican. Lebbaeus — According to Hiller,
Thaddaeus, derived from the Chaldee in, bosom, and Lebbaeus, from
the Hebrew aS, heart, are synonymous terms, and denote a man of
much heart : So Thomas means the same thing as Didymus. As this
reading is shorter and middle, it appears to be the right one. [That
is, the reading which ends the verse with and Lebbaeus, omitting
the words 6 imxXy&Biz d-addaloz, whose surname was Thaddaeus. So
Tisch., Alf. J His name was Judas the brother of James : but he was
called Lebbaeus by name, as it were to distinguish him from Judas
Iscariot. 4. Iscariot— [Best explained by Heb. nvp »'«, man of Kerioth,

156 THE GNOMON CF THE NEW TESTAMENT.
from his birth-place in the tribe of Judah : Josh. xv. 25. Mey., Aifp
or in the tribe of Ephraim, as Jerome says on Isaiah. Bengel's ren
dering, he that hath the bag, is indefensible.] Who also — Also im
plies that the betrayal was the most notorious fact by which Judas
could be indicated. Betrayed — By the mention of his treason, that
is silently implied which Luke expressly states in the Acts, that Mat
thias was his successor in the office of Apostle.
5, 6. Way, city, house — They were sometimes obliged to tread the
ways of the Samaritans in their journeys ; [for Samaria was between
Judea and Galilee. V. G.f] but since the Lord had preached to their
cities in His journey, (see John iv.) and the apostles were afterwards
to come to them, it was less necessary that the apostles should now
visit them and sojourn in them. [But ddbv idviov, literally way of
the Gentiles, means way to the Gentiles. Mey., De W. The first con
sideration with one sent of God must be to know precisely where to
go, where not to go. Stier.J The first of these injunctions relates to
this first legation ; most of the rest apply to the whole apostleship of
the twelve, to which they are now introduced. Comp. ver. 18. Our
Lord gave nearly the same commands to the seventy : Luke x. 1-11,
6. Sheep — Ch. ix. 36. Lost — Jesus says lost oftener than led
astray : Comp. ch. xviii. 12, 14. These kept the apostles busy enough.
[The lost sheep were those who were astray in mind and life; that is,
all who had not faith in Him. Mey. J Israel — From which the Samar
itans had departed.
7. As ye go — Answering to go in ver. 6. [Apostles aro always •
itinerant preachers ; they found churches, but do not govern them.
Stier.J Preach ye — Here were disciples, like students in theology,
practising the rudiments of the ministry, and performing the duties
of curates, with the view of returning afterwards to receive further
instruction. [They themselves had not yet that fuller knowledge of
himself, of his passion and resurrection, which Jesus afterwards taught
them. Meanwhile their preaching and miracles prepared men's minds
to receive Him upon his advent among them. Comp. v. 23. Harm]
Is at hand — The sum of their preaching. [While calling men to re
pentance. V. G.J Mark vi. 12.
8. Sick, devils — A gradation : Comp. ver. 1, where the highest
grade is put first. [Tisch., Mey., Alf. omit the words raise the dead,
which are found, however, in the oldest manuscripts.] Freely— This
is not inconsistent with the conclusion of ver. 10. Hire is due for
labor, but miracles and gifts of grace ought not to be sold.
9. Do not procure, etc. — Thus they were taught apostolic content- ;
nient. They were permitted to use what they had, but not to procure

MATTHEW X. 14. 157
anything new. Gold, silver, brass — Money, large or small. Your
girdles — Which served also for purses.
10. Scrip — In which bread and other articles of food were kept :
Mark vi. 8. Nor staff— -[The true reading is the plural pdpdouz,
staves. Tisch., etc., but the meaning is the same, one staff each.
Alf] In Mark vi. 8, we read save a staff only. He who had no staff,
was not to care about procuring one, for our Lord says, do not procure;
he however who had a staff might take it with him, for convenience,
not defence. Worthy — [This general statement implies here, that
they might be sure their wants should be supplied, without these pre
parations. Mey. Thus the very prohibition of provision is a glorious
equipment; for it implies the promise of Him who forbids it, that
they shall want nothing. Stier.J In turn, the hire is worthy of the
laborer. Food — This word includes all the articles enumerated in ver.
9,10. 11. Search out — By inquiring of others, and by spiritual examina
tion. The godly are easily discovered by the godly, the ungodly by
the ungodly. Is worthy — Of being your host. And there — In the
house of that man, until you leave the city. [Thus a great privilege
fell to the lot of the first fruits of their ministry. V. G.J A change
of houses might have borne the appearance of fastidiousness.
12. Salute — say OlSty, peace, mentioned in verse 13, that is, salvation.
Our Lord adopted customary forms and ceremonies, but elevated them
to a higher use.
13. If indeed — If they receive you. [House — That is family, house
hold. Stier.J Let it come, let it return — The imperative may here
be taken in its strict sense. At your prayer, let it come. If you are
not unwilling, let it return, So conduct yourselves that it may
come, that it may return. Bestow your salutation upon them with
ready good-will, or take it back to yourselves. [This was a foretaste,
as it were, of the power to loose and to bind. V. G. Ch. xviii. 18.]
Tour peace — That which you herald. But if — Contrary to your
hope. Let it return — By the assurance of duty performed, and an
increase of tranquillity and spiritual strength. That which has once
gone forth from the bounty of God, has not gone forth in vain, but
assuredly finds some one to whose lot it falls. A consolation for min
isters who seem to themselves to do no good. The Lord speaks to
them thus, They have despised it ; keep it yourselves.
14. Whosoever — Whatever householder or magistrate. When ye
depart — The ignorance of men was not yet invincible. At present,
, both laborers and hearers have so increased in numbers that it is nc
longer necessary to depart. Or — If you should not be admitted intc

158 THE GNOMON OF THE NEW TESTAMENT.
any house of the city. Dust — Because the very dust of the land
trodden by the impious, would be visited, ver. 15, by a punishment
from which the apostles would wish to be altogether free; see Acts
xiii. 51 ; comp. Matt, xviii. 6 ; and Mark vi. 11 ; that seeing your
steadfastness, they may know it has been said to them as a testimony
against them. The symbolic action impresses those who see and hear.
Comp. Neh. v. 13. Your feet — Gr. zcov xodwv, this depends upon
ixrivdsazB, shake off from. Guilt is conceived of as adhering to the
feet or shoes; 1 Kings ii. 5. Therefore .the apostles were to signify,
by shaking the dust from their feet, that the blame of those who
would not listen was removed from them.
15. More tolerable — [For the guilt of resisting God's will is the
greater, the more clearly that will is known. Mey.J Therefore it is
worse not to believe the Gospel, than to imitate the men of Sodom ; ch.
xi. 22, 24. An hypallage : that city shall, on the day of judgment,
undergo a heavier punishment than the land of Sodom and Gomorrha
either endured of old, or shall receive at the judgment. If a very
short repulse shall be so severely punished, what will become of those
who resist more obstinately ?
16. Behold — Behold frequently serves to point out something at
hand. I — Your Lord. Do not hesitate. A safe conduct. Sheep—
Unarmed. In the midst — Not into the midst. You are already among
wolves. Wolves — Who will not have the lost sheep, ver. 6, brought
back ; comp. ch. vii. 15, concerning false prophets, although here the
term wolves is more comprehensive. Be ye — Gr. yevea&e, become- ye;
in exhortations this word is frequently used rather than sots, be ye.
Go forth such, and show yourselves to be so. As serpents — The godly
often appear to the ungodly as serpents, and thus vanquish the old
serpent. And — Thus David was at the same time prudent and simple
towards Saul. [Not seldom a man accounts others altogether like
himself. But it is a help to remember that many are worse, and per
haps some better, than you. V. G. A marvelous and, which connects
such qualities. But to see the wonderful union perfected, look at Him
who requires and can give it ! Stier. Here, as always, Christ brings
into their higher unity, things which elsewhere oppose and contradict
each other. Neand.J Harmless, Gr. dxipatot, [literally unmingU,
that is with evil; simple, consistent. Bengel's explanation, without o
horn, cannot be supported. Mey., Stier., etc.] Without horn — hoof,
tooth, or sting ; both actively and passively harmless. Many words ot
this kind have at once both an active and passive force. Comp. note
on Romans xvi. 19.
17. But beware — This explains the word wise, and enlarges the

MATTHEW X.22. 159
admonition, for the word men is general. Comp. John ii. 24. [One
is most impressed with the reasons for guarding against men, when
compelled to associate with them, while they are loosed from all
external restraint. V. G.J Councils — synagogues — The councils,
where the chief men assemble ; the synagogues, where the people
gather. In the synagogues — They will consider the action so holy,
that it may be performed even in the synagogue, (as contrasted with
the council,) ch. xiii. 34. They shall scourge — Hard things are
foretold, yet the apostles experienced them. So did Jesus Him
self. 18. And — Gr. ds, here used by Epitasis, [to indicate an emphatic
addition to the previous announcement.] Ye shall be brought — The
apostles did not come of themselves to the rulers, they were brought.
Them — The Jews, in contrast with the Gentiles. [This testimony was
of the person and work of Jesus ; for they were brought for his sake.
Mey] And the Gentiles — Even this chapter therefore looks forward
to a more remote future, to an apostleship after the Lord's ascension.
19. Be not careful — Be it your only care not to care. This pas
sage does not forbid all preparation ; 1 Tim. iv. 15; comp. Luke xxi.
14; 1 Cor. xiv. 26. But on a sudden emergency, even now, a faith
ful professor should not be anxious as to what he shall say. Or —
Care is elegantly mentioned ; where, however, the ivhat is supplied,
there the how is not wanting. How or what includes whatever can
cause anxiety ; especially therefore, the words, on which many who
have the matter ready labor painfully. The Spirit does not speak
without words ; ver. 20 : and in Luke xxi. 15, we read, 1 will give
you a mouth and wisdom. The same Syntheton, [or connection of
clauses,] but with a different reference, occurs in John viii. 28, xii.
49,50; Rom. viii. 26;.l Pet. i. 11. The inspiration of the words
thus spoken is not inferred from the difference between the words
how and what, but from the promise itself. In that hour — Even
though not before. Many feel most strongly their spiritual power
when the hour comes to impart it to others. Wliat — Gr. zi for o with
the same meaning ; ch. xv. 32, and Luke-xvii. 8.
20. That speak — Gr. ol XaXouvzsz. A like use of the article occurs,
John vi. 63. In you — Or by you as instruments.
- 21. Brother — The nearest are most easily divided. Cause to be
put to death — By an atrocious death, also by the magistrates.
22. [By all men — That is, by the whole ungodly world. De W.J
For My name's sake — Which the world hates. He that — Truly.
This is one of the apothegms which our Lord uttered more than once,
ch. xxiv. 13.

160 THE GNOMON OF THE NEW TESTAMENT.
23. [There is mnch variety in the different manuscripts and author
ities in the text of this verse. Bengel prefers the longer reading of
the Old Latin, etc., flee ye into the other, and if they persecute you in
the other, flee ye to another. But' Tisch., Alf., Mey., etc. properly
reject the addition. This city, the other — Jesus points in the direc
tion of various cities. Mey. J Ye shall not finish — Comp. in 2 Chron.
xxxi. 1. Heb. hSd, to end, [used in the sense to go through and destroy.
Comp. English Version, Text and margin.] The cities — Not to say
villages of Israel, ver. 6. Our Lord tells them that there was no fear
of having no place to preach, and that they were not to remain too
long in one place, as they would have an opportunity to remain
longer in other places. Till the Son of Man be come — On this coming,
see ver. 7, and ch. xi. 1. [The coming here alluded to is that advent
by which, in the fulness of bis presence, beneficence, and preaching,
this announcement of his ambassadors was fulfilled in person by Him,
whose work it was to come, to preach the Gospel, and to provide for
its preaching by others. Matt. xi. 3, 5. In the same way he bade the
seventy to herald the coming of his kingdom, and followed them up,
by his own presence in the same places. Luke x. 1, 9. Harm.J
25. The servant — An instance of Zeugma. [That is, the word o\p-
xszov, is sufficient, must be repeated to complete the sense. He who
keeps this saying in his heart will never complain of suffering. Q]
Master of the house — Jesus was indeed the head of a house, and
brought up a large family of disciples, Luke xxii. 35, affording the
most perfect example of a domestic, as well as a solitary life ; and He
is also head of the household of the Church. Beelzebul — [So Erg.
margin, Gr. BbbX^b^ouX.J Beelzebub was a god of Ekron; 2 Kings.
i. 2. [The proper form is Beelzebul, and the most probable derivation
is from S^3 Baal, Lord, and Sl3i Zebul, a house ; meaning just the
same as Gr. oixodBorrozrjZ, master of the house. The name may have ¦
been given to Satan as prince of his own region. Mey., Alf., etc. after
Paulus.J Have called — See ch. ix. 34 ; Mark iii. 22. They called
Him Beelzebub, that is, the ally of Beelzebub. How much more—
The world hated Christ most- and first ; and it was the duty of His
disciples to feel that they ought to endure that hatred much more, to
refuse it much less than he. [They of his household have less virtue
tha.n he, nor are they without blemishes ; and these the world is skill
ful in reproaching. V. G.J Them of his household — They shall call
them the household of Beelzebub.
26. Therefore — Although you shall be hated. Nothing— Comp.
Mark iv. 22 ; Luke xii. 2. For— The world shall not so quickly destroy
you, by whom truth is to be spread far and wide. Covered— -re-

MATTHEW X. 31 161
moved from sight. Shall be uncovered — Especially in Messiah's time.
Hidden — Removed from hearing. Comp. next verse.
27. Ear — One ear, secretly. On the house-tops — A fiat place,
where men might converse, or even an audience assemble. Comp. 2
Sam. xvi. 22. [He bids them put away all fear. V. G.J
28. And be not afraid — The connection is : He who publicly
preaches hidden truth, is persecuted by the world : he who fears God,
ought to fear nothing save Him : he who does not fear God, fears
everything save Him : 1 Pet. iii. 14, 15. [The world admires the
noble spirit of those who fear nothing, and regards such a spirit worthy
of heroes and men. And yet the fear of God alone is true heroism ;
and in its absence, all so-called presence of mind is false, and only
indicates recklessness. V. G.J Be not afraid of — Gr. drub, which is
not repeated in the next clause; but fear him, without the proposi
tion ; which is a stronger phrase. Him who is able — And that too
with the highest ability and authority, Luke xii. 5, that is, God ; Jas.
iv. 12. [Ols., Stier., etc. refer these words to Satan ; but Mey., Alf,
and most others, with better reason, agree with Beng. The sense is,
The shrinking from bodily death must yield to the reverential fear of
the eternal Judge. De W.J Both soul and body — The two essential
parts of man. To destroy — He does not say to kill; the soul is im
mortal. In hell — It is not easy to preach the truth ; and to none are
severer precepts given than to ministers of the Word, as is evident
from the epistles to Timothy and Titus. The most effectual stimulus
is therefore employed. Many witnesses to the truth have been first
divinely aroused, and afterwards led on, by the most fearful terrors.
[My God is my life; I cannot die but by losing Him. Q.J
29. Two sparrows for a farthing — In Luke xii. 6, we read, five
sparrows for two farthings. A reason why men are not to be feared.
One — One rather than another. 'Shall not fall — To fall to the ground
is to die. The future tense implies a condition : if it falls, it does
not fall without your Father. Without the will of your Father — This
is an ancient reading, [which Beng. prefers, but without manuscript au
thority. All editors retain the common reading.] The numbered hairs
of the faithful, mentioned in the parallel passage of Luke xii. 7, cor
respond to this will. Your — Not their Father. [Yet the confessors
die, and that often by the enemy's hand ! Yes ; but not without the
Father. Stier.J
30. Your — Antithesis [to sparrows.J The hairs — Which you
yourselves care little about. Who cares about the hairs once pulled
out by the comb ? A common proverb for a trifle.
31. Many — Opposed to one, ver. 29. You — Each of you.

162 THE GNOMON OF THE NEW TESTAMENT.
32. Confess me — Gr. iv iptoe, on me, that is, when the question ia
raised concerning Me. This differs from Me and him in the next
verse ; comp. Luke xii. 8, 9. Men — Our Lord is speaking especially
of persecutors.
33. I also will deny Mm — The order of the Greek words, J will
deny, even I, also him, which expresses more exactly the law of retri
bution, jus talionis (as in ver. 32), is supported by the Latin and
Gothic versions, by the Codex Byzantinus, and perhaps by other man
uscripts. Such matters have been generally neglected by the colla
tors of Codices. Others read dpvrjoopai auzbv xdyw.
34. Peace — Of good with evil. A sword — That is violent division,
Gr. diapBpiopbv, Luke xii. 51, xxii. 36, proceeding from the discord
of families, ver. 35, to wars and slaughter.
35. To separate — A consequence of what precedes. A man — A
son who loves Me ; ver. 37. Against — In this passage those are put
in opposition, who are otherwise most attached to each other.
36. Enemies — A man shall have them of his household, his relations,
servants, and acquaintances, for his enemies, if he believes in Me;
Micah vii. 6.
37. Hethatloveth — From aversion to the sword. A climax: to
prefer Christ to parents, children, and, in the next verse, to himself.
[ Worthy — To call me Master. Comp. Luke xiv. 26. Mey.J
38. His cross — The cross, which was not used by the Jews as a
punishment, was not employed proverbially to denote great trouble ;
Jesus, therefore, in this passage, alludes to His own cross, which
he was already bearing in secret. [One of those sayings of which
Jno. xii. 16, was eminently true. Alf.] Taketh — Willingly.
39. Life — Gr. <pu%r]v, often soul; here man with respect to his
natural life, that is, himself; Comp. Luke ix. 24, 25. [A twofold
life is implied, between which man may choose ; a higher and a lower.
If one is preserved, the other is lost. Ols. For that which takes place
in the great world must also occur in each disciple ; the removal of
the sinful. He who refuses this, and thinks to find his life in his old
self, is lost ; but he who, in the fellowship of Christ's cross, gives up
all that must perish, gains life eternal. Stier.J For my sake — Many
lose the soul for the sake of the world.
40-42. [A consoling assurance for the apostles ; in all your trou
ble, you may be the less anxious concerning your reception and sup
port, since the reward of those who receive and support you is to be
so glorious. Mey.J
40. You — A descending gradation : you apostles, a prophet, a right*
eous man, a little one. Me — It is not only of the same avail as if he

MATTHEW XI. 2. 163
received Me, but he actually does receive Me. [Thus, though not
every one can exercise the sacred ministry, yet every one may share
its grace, its spirit, and its reward. Q.J
41. In the name — On this ground, and on no other. A prophet, a
righteous man — A prophet is one who speaks, a righteous man one
who acts,, in the name of God, and manifests singular righteousness;
ch. xiii. 17, xxiii. 29 ; Heb. xi. 33. Hire, reward — For he shows
himself as obedient to God as if he were himself a prophet. It may
be asked how he who is not righteous himself can receive a righteous
man as a righteous man ? We reply : Such a man, by the very act,
returns to his right reason, and ceases to be the enemy of righteous
ness. 42. Little ones — Ch. xi. 11, and Zech. xiii. 7. A sweet epithet for
disciples ; Comp. ver. 41, for the double mention of prophet, etc. The
world cares not for such. Of these little ones are made prophets and
righteous men. Of cold water — This is without expense, and may be
done even on a journey. A proverbial expression, and contrasted
with he that receiveih. Shall not lose — A consolation arising from
former good deeds, even in the midst of subsequent dangers. [Oh the
infinite riches of God, who both is able and delights to pay such great
rewards ! V. G.J His — Of the little one, or rather his own. It is
more to receive any one than to give him to drink, and therefore it has
a greater reward, [Thus the little ones bestow blessings everywhere ;
" as poor, yet making many rich ; as having nothing, and yet possess
ing all things:" 2 Cor. vi. 9, 10. Ols.J

CHAPTER XI.

1. Made an end — Jesus did nothing abruptly. See note on ch.
xxvi. 1; and Luke vii. 1. To preach — Everywhere : Comp. John iii.
2, etc. [To teach is to instruct in private; to preach in public. V.
G] Their — Of the Israelites [the people, namely, who deserved His
compassion, ch. ix. 36. V. G.J
2. Of Christ — Those works which it was the part of the Messiah
to perform. [Jesus had done such works before John's imprisonment ;
but now did them much oftener. V. G. Instead of duo, two of, Tisch.

164 THE GNOMON OF THE NEW TESTAMENT.
properly reads did, by.J His disciples — Whom He wished to confirffl
and resign to Christ. [For he did not himself indulge a doubt of
Christ. V. G. But the question is asked in John's name, and the
answer, ver. 4, is directed to him. Yet it is difficult to determine
what John's own motive for the question was. Ols. and Neand. sup
pose his Jewish notions of Messiah and his imprisonment together to
have confused and dimmed his mind ; though still he went only to
Christ for light. His inquiry was the prayer, Lord, I believe, help
thou mine unbelief ! Ols. A If thinks that John simply wished a pub
lic avowal from Jesus of his Messiahship ; but this is forced.]
3. He that should come — Ps. xl. 7 ; Heb. x. 37. Or — There was not
any other then, for John excludes himself by this disjunctive particle.
Another — They recognize as a certain fact that there is some one to
come. Do we look — With longer delay. [The period of awaiting
was drawing to a close ; Daniel's seventieth week was at hand.
V. G.J
4. Those things which ye do hear and see — The testimonies of facts
of seven kinds, ver. 5. 6. Miracles which had been foretold ; which
were beneficent, many, and various. [Elsewhere sight usually pre
cedes hearing ; but Christ's work answers, as it were, more closely to
the desires of faith than his words. Jno. xiv. 11. Here again Jesus
uses lowly language, as ch. xii. 17-41. He does not say, Shew what ¦
I say and do. V. G.J
5. [Just then that kind of miracles were being performed which
were reserved for the Christ. Luke vii. 21. Anciently, blindness,
leprosy, and death were inflicted upon sinners. V. G.J Are evangel
ized — The word is passive ; Comp. Luke xvi. 16. For the works of
our Lord Himself, which the disciples of John then saw and heard, are
meant. Comp. Luke iv. 18, concerning the prediction of this work.
[Of Christ, anointed expressly for it. Isa. lxi. 1. V. G.J Nor did
all poor men as yet preach the Gospel, but only the apostles. See
Matt. x. 7. [Tisch. with good authorities inserts xai before vBxpoi,
and the dead, etc.]
6. Blessed — Rare felicity. That very fact was a sign of Messiah,
that many should be offended in Him. [Isa. Iii.. 14. This might 'be
especially striking to the disciples of John. So ver. 18. Comp. 19.
V. G.J He loaded others with benefits ; He Himself was weak, poor,
despised. Whosoever — Especially of John's disciples, who saw how
differently Jesus lived from John. [But it is now generally admitted
that this is a reproof to John himself. De W.J Ver. 18, 19.
7. As they departed — Otherwise they might have become, puffed up.
The world praises to the face, censures behind the back. Divine truth,

MATTHEW XI. 10. 165
the opposite. Began — The people would not have begun, had He not
done so first. Concerning John — The state of John is described in
ver. 7, 8, 9, with reference to men, to himself, to God. To see — Idly.
John v. 35. A reed — The shallows of Jordan abounded with these.
They would have wished to find John such as they liked to be them
selves, expressed here and in the following verse. They sought a man
of easy disposition, and one who would favor their desires, whom they
would not themselves style a reed ; but whom Jesus calls a reed, a
reed. For truth often attributes to a man, not such language as he
frames himself, but such as reality demands. Jer. xviii. 12. The peo
ple themselves were not fully aware of their reasons for going forth.
On the other hand, the character of John is described, comp. ver. 18,
and at the same time a stumbling-block is taken away, which might
have arisen from the imprisonment of our Lord's precursor. By the
wind — Of favor when supposed to be himself Messiah, or of persecu
tion. Shaken — The middle voice, permitting himself to be agitated.
Jesus does not refute this view of John, as he does those which fol
low, because it refutes itself.
8. But — This word shows that the preceding view is dismissed.
Clothed — They would have wished the forerunner, and Messiah Him
self, to be such. [Tisch., Alf., etc., omit lyazioiz, raiment, which is
then implied.] Soft clothing — Gr. zd palaxd, the soft things, refer
ring back to paXaxdlz, soft; those, namely, just spoken of. Who wear
— John, if he had wished, might have been a courtier. Houses — Esth.
iv. 2. Not in the desert or the prison. See Esther iv. 2. [Kings
— The true reading Tisch., Alf., etc. Beng. reads in the halls of the
palace, Gr. olxot zcov fiomXBitov.J
9. A prophet — For a long time they had had no prophets. [Nor
can he be received as such unless free from fickleness and effeminacy.
V. G. Tisch. transposes idslv after npofrjvqv; and punctuates thus:
But why went ye out ? To see a prophet ? Yea, etc. So Mey. But
Alf. retains the common reading] Yea — A prophet, I say unto you,
and greater than a prophet. More — Neuter, as in zi, what : when
ye went out ye saw something more, although ye did not know it.
Thm a prophet — For a prophet announces from afar.
10. For this is he — [Tisch. omits for, ydp.J This makes John much
greater than the views expressed in ver. 7, 8. Behold I send my mes
senger before Thy face, who shall prepare Thy way before Thee — In
the Septuagint of Mai. iii. 1, we read, Behold I will send forth My
messenger, and he shall survey the road before My face, and suddenly
shall come, etc. I — The Father addressing the Son. My messenger
— John was sent by God as a messenger, after whom came the Mes-

166 THE GNOMON OF THE NEW TESTAMENT.
senger of the Covenant Himself. Before Thy- face — Immediately be
fore Thee. The Sept. has suddenly in the passage quoted. John was
not a prophet of distant events: Luke i. 76. One coming, one utter
ance, belongs both to the Father and the Son. It is a most conclu
sive proof of the divinity of Christ, that much is said of Christ in the
New Testament which is simply repeated from the Old Testament,
and is there attributed exclusively to God. See notes on John xii. 41 ;
Acts ii. 33 ; Rom. ix. 33, xiv. 11 ; 1 Cor. i. 31, x. 9 ; Eph. iv. 8 ;
Heb. i. 6, 8, 10,11; Rev. i. 8,17.
11. There has not arisen — Or, been raised up yet. The verb
iysipsadai, denotes an office conferred. Among them that are horn
of women — Universal. Thus, among women, of the blessedness of
Mary, Luke i. 28. [Born of women has for its contrast born of God.
Jno. i. 13. Ols.J A greater — That is, prophet, Luke vii. 28, i. 15,
even if he be compared with Enoch, Moses, and Elias. The Baptist
— He already bore this surname, on account of the novelty and mag
nitude of his work, not merely afterwards to distinguish him from
John the apostle. But the least — Gr. 6 de ptxpozspoz, he who is less,
[the comparative, not as Beng., for the superlative, but less than the
rest, therefore, least. Win. in Alf. J As far as John excels every one,
even the greatest of the ancient prophets, so far is John himself ex
celled by every one, even the least, in the kingdom of heaven, whether
a preacher of Christ or a citizen. John himself was not yet in the
kingdom of heaven, but he went before it. [Even then the apostles
themselves were superior to John in their baptism and teaching. Jno.
iv, 2 ; Matt. x. 7. Harm.J Jesus is not the least in the kingdom of
heaven, but is the King Himself; and He Himself is implied by the
kingdom of heaven, which John announced. See ver. 10 and 3, and
ch. iii. 11. Both inferiority and superiority are here spoken of as they
are, not in men's judgment, but in reality, in the knowledge of the
revealed Christ. 1 Peter i. 12. The consideration of external appear-
-ance, in ver. 6, has no place here. Jesus was despised and unknown
among men, but He was not the least in respect of the kingdom of
heaven ; all citizens of the kingdom of heaven acknowledged Him as
their King already. Comp. the phrase in ch. v. 19. He is never
called less than John, nor least in the kingdom of heaven. The least
in the kingdom of heaven, is the least citizen of the kingdom. The
whole force of the comparison turns on this, that in that respect in
which John is greater than the rest, the least in the kingdom of
heaven is less than the other citizens of the kingdom of heaven. John
did not yet know all, which at present even catechumens know from
the Apostles' Creed. A noble climax, prophet — John — apostle, o»

MATTHEW XI. 14. 167 '
Christian. It is greater, in this respect, contrasting the Old and
New Testaments, to know the present than the future, however near
at hand ; but in another point of view, the knowledge of the future
is an especial honor from God. [Many older interpreters understand
this clause to mean, yet who seem less am greater in the kingdom of
heaven than he. Beng. answers this conclusively, and is followed by
Mey., De W., Alf., etc. Thus this verse shows strikingly Christ's
view of the vast distance between the Old Testament and the New ;
and answers those who expect to find in the former the truth revealed
by him. Neand.J
12. But — Used antithetically in this sense. Although John is less
than the least in the kingdom of heaven, yet even from the beginning
of the days of John, the kingdom of heaven exercises force. The
kingdom of heaven came not in John, but immediately after John.
[From — For John's days of work were over. Mey. Beng. renders
jUidrezai, thrusts itself forward. But the context shows, that the
English version, suffereth violence, is right. Jesus mentions it as a
proof that Messiah is come, that the longing for his kingdom is
aroused and in activity ; no longer in quiet expectation. Comp. Luke
vii. 29. Mey., De W., and Alf, who render The kingdom of heaven
is pressed into, and violent persons — eager, ardent multitudes — seize
upon it] The violent — Luke xiii. 24. There is no complaint here
of hostile force, for the complaint begins at ver. 16. Bid^Brax and
fiiaazai are relative. [In. this way the work moves apace, and fulfills
our wish. V. G.J Seize — In order that by seizing it with swift force,
all obstacles broken through, they may obtain the blessing which is
offered them. [Just as happens with goods exposed for sale. V. G.J
See Luke vii. 29.
13. For — Now is fulfilled that which had been predicted until John.
Prophets, law, John — Comp. Mai. i. 1, iii. 22, 23 ; and see note on
Matt. iii. 12. There were prophets also before Moses; and the law
being named second, there is a climax ; for Moses was the greatest
prophet of the Old Testament. The law also is mentioned in this
passage on account of its prophetic office. Where the Old Testament
ends with Malachi, there the New Testament commences with Mark.
This phrase, therefore, even until John, holds good of Scripture. Its
application extends also beyond Malachi, even to the father of John.
Luke i. 67. Even until, without change. Here was the limit of
prophecy and of the Old Testament dispensation ; thenceforward is
the fulfillment. Prophesied — This was the whole of their office, to
bear witness to future things. John's was something more, ver. 9.
14. If ye will — Your interest is at stake. The word violent is ex-

168 THE GNOMON OF THE NEW TESTAMENT.
plained: the willing only. are compelled. All is ready; it is only
necessary that ye will. Elias — The absence of the article shows an
antonomasia. [That is, not this is literally Elias, but is like him in
office ; is the Elias of the New Testament.] John.makes the violent
of the fathers with their, children. Comp. but in v. 16. The prophecy of
the Old Testament concludes with this Elijah at the end of Malachi.
John is called Elias on account of the office of forerunner, which he
had in common with the Tishbite. Who is to come — The language is
as that of one looking forward from the Old Testament into the New.
[The Greek is^ HXJaz b peXJMV ep^sa&ai, the Elias the one to come.
V. G.J
15. Ears to hear — Thus the Septuagint in Deut. xxix. 4. Comp.
Rom. xi. 8. [Tisch., Alf omit dxouBiv, to hear.J He that hath ears
to hear, let him hear, was a closing formula peculiar to our Lord, indi
cating that the other things which might have been said more ex
pressly, are contained in those already uttered.
16. Generation — The evil men of this most favored period. Chil
dren — Jesus compared not only the Jews, but also Himself and John,
in different ways, to children ; with a condescension, in His own case,
wonderful. [Instead of their fellows, zdlz izaipoiz auzibv, Tisch.
reads, the others, zolz kzepoiz- So Mey., who says, the children are
the Jews, the others are John and Jesus. The first was too ascetic
and severe, not dancing to their fluting ; the second too lax, not lament
ing with their mourning. Similarly Alf. who retains szaipoiz, fellows]
Market-places — A large city has often many market-places. The
preaching of John and that of Christ were public.
17. [Tisch. omits xai, and, at the beginning, and hplv, unto you, in
the second clause of this verse.] We have piped — Verse 19. We
have mourned — Verse 18. An instance of Chiasmus, [or parallelism
of two pairs of clauses.]
18. Came, Gr. rjXds — A striking instance of Anaphora ; [the repe
tition of the same word at the beginning of successive sentences ;]
ver. 19. Neither eating — John did not eat with others, nor even in
the presence of others. His mode of life and the character of his
teaching were consistent, and so were those of Christ. Therefore the.
one is implied by the other. Nor drinking — Luke i. 15. They say—
The world disparages virtue as an extreme ; it represents vice as the
mean. A devil— -In common language a familiar spirit, [which mis
leads him to adopt this strange regimen. Mey.J He has — A common
reproach among the Jews, by which they denoted one who was mad,
or over wise, or proud. They who avoid the society of men, easily
incur this suspicion.

MATTHEW XI. 23. 169
19. A gluttonous man — They distinguish Him, as one out of many,
by a mark the opposite of that mentioned in ver. 18. Children— [Gr.
ziov zsxvwv, for which a few manuscripts have zcbv spywv, works. This
Beng. is inclined to favor, though without sufficient grounds. All
eds. retain the common reading.] Her — Gr. auzyjz. Valla thinks that
this refers to ysvBdz ; but see Luke vii. 35, where there are more re
marks on the present passage. Comp. ver. 31. [ Wisdom is justified, etc.,
— that is, is recognized by those who really belong to her. Neand.
Wisdom is assuredly Christ. The children of wisdom are those who
suffer themselves to be gathered together by her. It is for this rea
son that Wisdom is blamed for ready indulgence towards such persons,
and she is therefore compelled at last to justify herself. Luke xv. 1, 2,
etc. V. G.J
20. Then began — He had not upbraided them before. This up
braiding is the prelude to the Last Judgment. Every hearer of the
New Testament is either much more blessed (v. 11) or much mora
wretched than they of old time. Mighty works — Ver. 5. [Repen
tance and the knowledge of Jesus Christ are conjoined. V. G.J
21. Woe — This interjection does not invoke the curse but announces
it: ch. xxiv. 17. Its opposite is blessed. This should be observed
everywhere. [Chorazin — In Galilee, according to Jerome two miles
from Capernaum. Bethsaida — The native city of Peter, Andrew,
and Philip, Jno. i. 44, near Capernaum, on the west shore of Lake
Gennesareth. De W.J
21, 23. You, thee — Two neighboring cities are compared with two
mentioned in the Old Testament history, and one more miserable than
the former is compared to one more miserable than the latter. Long ago
— In that ancient time, in which it was more difficult to repent. See
Acts xvii. 30. We must not say, What doest thou ? Comp. Ezek. iii. 6.
In sackcloth — Understand sitting, or some such word.
22. More tolerable — Because they were less impenitent ; and they
would have repented ; and they have already been punished. Judg
ment — He himself, in whom they were then offended, will be Judge.
23. Capernaum — This city had been more blessed than Chorazin
and Bethsaida, but by sin was more miserable. It is therefore com
pared with Sodom, not with Tyre and Sidon. Even unto heaven — For
the Lord from heaven, and therefore himself a heaven, had come to
dwell there. [For examples of this exaltation, see Jno. ii. 1 2, iv. 47 ;
Matt. iv. 13, xiii. 53 ; Jno. vi. 24; Matt. xvii. 24.] Exalted— -In the
sight of God, of Christ, and of the angels. Hell — Which is lowest
in the universe. They would have remained — Not been destroyed.
A conditior of vast import ! [For they, in that case, either .would
22

170 THE GNOMON OF THE NEW TESTAMENT.
not have perpetrated the enormities which they did, or else would
have repented of having committed them : in which case they would
not have been destroyed, either then or subsequently. V. G.J The
same verb occurs, John xxi. 22.
25. Answered — To that which was stirring in his mind, concerning
His Father's design, His own thoughts, and the disposition of His
disciples. [He uttered the following words with an exulting spirit.
V. G.J I praise — Nothing can be declared of God with praise to
him, which is not so in fact : min, confession, declaration. Jesus
returned thanks to His Father afterwards in the same words, when
the seventy disciples had performed their work well. Father, Lord
of heaven and earth — He is frequently called the Father of" Jesus
Christ, sometimes also His God ; never His Lord, but the Lord of
heaven and earth. Let us learn by the example of Jesus Christ, to
render to God those titles which accord with the subject of our
prayers. The Jews also forbid multiplying divine titles in prayers.
The address in this passage is indeed most magnificent. Because Thou
hast hid, and revealed — A double ground of praise. With Thou hast
hid, comp. ver. 27 ; with Thou hast revealed, comp. again ver. 27, at
the end. These things — Concerning the Father and the Son, con
cerning the kingdom of heaven. The wise — Those who assume for
themselves the character of wisdom. Prudent — Those who assume for
themselves the character of discernment. Comp. 1 Cor. i. 19. Thou
hast revealed — Ch. xvi. 17. To infants — Such as the twelve and the
seventy were : Luke x. 21. They were very young, for they bore witness
for a long time afterwards. They were infants, being ready to be*-
lieve and simple. Matt, xviii. 3. [This hiding and revealing were
closely connected ; for only childlike submission could receive the reve
lations, not those satisfied with their fancied wisdom. Neand.J
26. Yea — Even so. Jesus assents to the good pleasure of the Father.
Even so, Father, is the sum of filial confession. The article with
Father in Greek gives it a significant emphasis. Well-pleasing in thy
sight — The will and the intelligence of God put forth His decrees. :
This well-pleasing is the limit, beyond which we may not go, in exam-1
ining the grounds of the Divine decrees. Thus presently, of the Son,
will reveal.
27. All things — Here the address is turned to the auditors. After
His resurrection, He more expressly said that all things in heaven andin
earth were delivered to Him ; ch. xxviii. 18 ; but in the present pas
sage the same truth is implied; comp. ver. 25. All things with
authority to reveal them. All things, and therefore all men; John
xiii 3, xvii. 2 ; 1 Cor. xv. 25, 27. Have been delivered— -The Father

MATTHEW XI. 29. 171
reserved nothing for Himself, which He did not give to the Son.
Comp. John xiii. 3 ; Matt, xxviii. 18. The intimate relation of the
Father and the Son is implied in ver. 25 — 27, John vi. 39, 40, and sc
throughout the Apocalypse. No one, neither— On the order of the words,
comp. John viii. 19. Except the Father — He does not add, and he to
whomsoever the Father will reveal Him, because He said that in ver.
25, and here He is teaching us what the Father has delivered to Him.
The Holy. Spirit is not excluded : He is not, however, mentioned here,
because His office was not as yet so well known to men. Will — To
whom, however, He will is clear from the following verse.
28. Come ye — Immediately ; chap. iv. 19, note. Unto Me — Since
the Pharisees, and even John himself, do not satisfy you. All — Let
not the limitation in ver. 27 deter you. That labor — Refer to this
the yoke in ver. 29, 30. Heavy laden — To this should be referred
learn, ver. 29, and burden, ver. 30. Hebrew Ntra, a burden, that is,
doctrine, discipline. [All ye are then the poor of ch. v. 3, and espe
cially those wearied by outward observance of the law, v. 30, and
seeking rest therein in vain. Comp. ch. xxiii. 4. DeW. This and the
next two verses are a comment on ver. 5, and the poor have, etc. Ols.]
And I — Though you have sought elsewhere in vain, you will find it
with Me, ver. 29. I will give you rest — This is explained in the next
verse. Because, etc. — I will give you rest, and ye shall find rest cor
respond. 29. Take — To take the yoke of Christ, is to give oneself up wholly
to His discipline. Because — Hence it appears why we should wil
lingly learn from Jesus. Our meekness and lowliness are a conse
quence. I am meek and lowly — Although His language is fearful in
ver. 20, 24. Meekness makes the yoke easy, lowliness of heart makes
the burden light. The Pharisees were austere and proud. Conde
scension is a glorious virtue of God, which is rather - described at
length, than named by one word in Scripture; whose likeness in the
saints is humility, and its opposite in Satan and the wicked is pride.
For it is condescension, that that highest Majesty should have
deigned at all to make creatures, and especially men, however con
temptible, howeVer mean, and to look on them without disdain, and to
unite them to Himself. And the Son of God, while in the flesh,
in the most conspicuous manner manifested humility. Psalm xxxiv.
7, cxiii. 6 ; Luke i. 48, 52, 53, xii. 37, xxii. 27 ; John xii. 26,
xiii. 14; Phil. ii. 8; Heb. xi. 16. In heart — Lowly does not by
itself express a quality of the heart, as meek does ; therefore in heart
refers rather to lowly than to meek. The word heart completes the
expression ; Rom. ii. 5. And — Is introduced as in xdyco, and I, ver.

172 THE GNOMON OF THE NEW TESTAMENT.
28. Thus the Sept. in Jer. vi. 16, and ye shall find purification for
your souls. Rest flows from the heart of Christ into our souls; ver.
29. Ye shall find rest — As yet unknown to you, but sought for and
desired. 30. My yoke — In one point of view, the cross, in another, the yoke of
the godly is mentioned. [The one yoke but gives place to another;
independent and gods we can never be. Stier.J Chap. x. 38. Easy
— For I am meek. Light — For I am lowly. [Light, comp. 1 John
v. 3. All things are light to love, says August. Mey.J

CHAPTER XII.
1. At — The Pharisees interrupted Him at a most unseasonable
time. Began to pluck — The Pharisees interrupted them immediately.
It required some labor to shake out enough grains from the ears to
appease their hunger. [A man then may be hungry, and yet not
forsaken of Christ. The riches of Jesus and his disciples are all spir
itual. Q.J
2. Behold — They mean to say, The Master ought to answer for
what the disciples do in His presence. Behold ! They wish to have
an immediate prohibition. That which is not lawful — They speak
confidently, and are therefore rebuked" severely ; ver. 3, 5, 7. A
common form of speech, lawful or not lawful. A false reproof was
more common then, than a true one now. To do — Referring not to
eating, but plucking. On a Sabbath — The Sabbath is the subject of
a great part of the Evangelic history. [There was no theft in plucking
another's corn thus to satisfy one's hunger, for this was expressly
allowed by the law. Deut. xxiii. 25. Mey.J
3. Have ye not read — They had read, but without the spirit. Jesus
convicts them of error by the authority of the Old Testament. David
— Whose conduct you will not blame. When he was hungry— -This
is left, in 1 Sam. xxi. 3, to be understood by the reader. With hint
— Same, ver. 4.
4. House of God — He dwells upon this which might have been a
reason for hesitating. The tabernacle is meant, as the temple was

MATTHEW XII. 8. 173
built somewhat later. The loaves — The observance of the Sabbath is,
in great measure, ceremonial, or Jesus would not have drawn an argu
ment from the shew-bread. Shew — Gr. z7jZ npodiostoz, bread of set
ting forth, as the Hebrew, bread of faces, wis. But only — That is,
for others titan. [This shew-bread was a very ancient offering of
twelve loaves, laid in two rows on the golden table, in the Holy
Place; and weekly renewed, the priests taking the old. Mey.J
5. Or — Gr. "H, simply indicates a question. In the law — A
gradual approach to a more stringent proof from the example of the
Prince, which the priest had approved, to the Law itself ; from the
prophets, even the earlier ones, of whom parts were read, to the Law,
which was all read ; and from the sacred food to the sacred day, the
subject in question. [At that very time of year Leviticus was read
on the Sabbath, the book in which there occur so many precepts as to
sacrifices which were to be offered even on the Sabbath. V. G.J
The Priests — Who were especially bound to maintain the law, yet in
this matter are especially excepted. Thus also, the priests of Christ
are less bound to the Sabbath than the mass of the people. In
the tempZe— Employed in sacred rites. Profane — Gr. ftzfl-qXouoi ;
zb fikfrqlov, the profane, is opposed to to dytov, the sacred, but does
not always imply impurity or guilt. Lev. x. 10, 1 Sam. xxi. 4.
6. / say — This form of speech expresses great authority. The tem
ple — In which the priests minister. The Temple gives way to Christ,
the Sabbath (ver. 5) to the Temple ; therefore the Sabbath (ver. 8) to
Christ. There is here — [Beng. properly reads pelQov in the neuter,
a greater thing, for the common psi^cov, one greater man. So Tisch.,
etc. The neuter is more emphatic. Mey. A greater thing than the
temple, namely, the true temple of God, the Son of Man. Alf. J He
does not say, I am greater.' Jesus was lowly in heart, ver 41, 42,
ch. xi. 4, 5. Thus Luke iv. 21, and ch. xix. 9. This day, etc. See
also Matt. xiii. 17 ; John iv. 10, ix. 37.
7. Ye had known — Pluperfect. Mercy — See ch. ix. 13. The dis
ciples [in imitation of David, V. G.J had claimed the prerogative of
mercy, and the Pharisees had violated it by their rash judgment.
Sacrifice — More sacred than the Sabbath ; ver. 5. Have condemned
— Rashly, quickly, cruelly. [By reflections condemning others, one
often sins unawares in the act of accusing another of sin. V. G.J If
any one had doubted whether it were lawful to pluck the ears before
the Passover, this argument would have been a sufficient reply.
8. Lord — The innocence and freedom of disciples rests upon the
majesty of Christ, and the sovereignty of the Son of Man expresses
itself in mercy. [Also — Gr. xai, omitted by Tisch., etc.] Of the

174 THE GNOMON OF THE NEW TESTAMENT.
Sabbath — The Lord of the Temple, and of all things* is surely-,
Lord of the Sabbath ; nor has He merely that right which David had.
[He means, not I am Lord of the Sabbath law, and therefore may
break it ; but I am the Lord whose work must be done on the Sabbath,
who also can decide its obligations. Ebr. in Ols. For to work the
works of God belongs to every place and time, and is the true priestly
sanctification of the Sabbath and the sanctuary. Stier.J
10. There was — [Tisch., etc., omit ijv zrjv, so as to read, and be
hold, a man with a, etc.] He had either come of his own accord, to
be healed, or had been brought by others as a snare for Jesus. That
they might accuse Him — As if He had broken the Sabbath, which was
then greatly respected even by courts of law ; ver. 14.
11. [Tisch. omits eazat, shall there be ; but without snfficient author
ities.] One sheep — No great loss. Lay hold of — A suitable verb to
express also the healing of the hand. Then this was permitted, but
since then the Jews forbid even this.
12. On the Sabbaths — For a good deed must not be postponed.
To do well — To man or sheep, nay, to man rather than sheep. [One
might suppose that there was danger in delay in the case of the sheep,
but that a man so long troubled with bodily infirmity, might have
been put off for once to the next day. But the fitting time for
relief was when the patient met the physician. On the Sabbath there
was gathered a larger assembly of people, who thus had it placed in
their power to see the miracle and to be profited by it. V. G] We
may not on the Sabbath do that work which is daily, usual, and for
hire ; we may do those things which time and place suggest to us for
the good of our neighbor and all other living creatures, and especially
for the honor of God. [Then the Pharisees — Jesus did not toil, like
those who gather grain, or draw sheep from a pit ; but healed by a ,
word. It was a pure kindness bestowed without labor, yet blind men
thought the Sabbath broken by it. V. G-J
15. He departed — Ver. 19 refers especially to this. Our Lord
avoided noise.
16. Should not — Such was the authority of Jesus, who imposed
silence even on the multitude, [to avoid attracting too much attention
from his opposers before the time. Mey.J
[17. The Saviour's peaceful and most salutary manner in action is
intimated here. V. G. And how far is this from the manner of his
adversaries! Harm.J
18. Behold My Servant, etc. [These verses, 18—21, are a very
free translation from the Hebrew of Isa. xiii. 1, etc., influenced some
what by the Sept. Mey.J The Sept. thus renders Isa. xiii. 1— *•—

MATTHEW XII. 20. 175
Jacob is My servant; I will defend him. Israel is my chosen; My
soul has accepted him : 1 have given my spirit upon him ; he shall bear
forth judgment to the Gentiles. He shall not cry, nor lift up; nor
shall his voice be heard without. A bruised reed shall he not crush,
and sm.oking flax shall he not quench ; but he shall bear forth judgment
unto truth. My servant — Hebrew nay, Isa. xiii. 1. And the Sept.
frequently expresses that Hebrew word by nalz, child or servant, where
Moses, or even the Messiah, is spoken of. Comp. Acts iii. 13, 26, iv.
27, 30. For these are the only passages in which this word is applied
in the New Testament to Messiah, [except Luke ii. 43, the child Jesus,]
because neither this nor any Greek word exactly represents the Hebrew,
which the apostles also used in the beginning, or else because neither
word is appropriate to our Lord's state of glorification. The words,
servant and beloved are parallel ; and also have chosen, and am well
pleased. Have chosen, Gr. fjpsziaa ; the verb aipszi^siv, is equal to
alpszbv bpi^Biv, to set apart as chosen. In whom — Gr. biz, literally
towards whom, expressive of the perpetual tendency of the Father's
mind towards the Beloved. 2 Pet. i. 17. Judgment — Salutary to
men, ver. 20, John xvi. 11. Judgment, the separation of sin and right
eousness. To the Gentiles — When He shall have left the Jews. He
shall announce — He both performed and announced it. It is
spoken of here in the future: afterwards by St. Paul in the past. Eph.
ii. 17.
19. His voice — From the house. This example of the lowliness
and meekness of Jesus aptly precedes the manifestation of severity in
ver. 34 ; thus also He wept when about to enter Jerusalem, and then
expelled from the temple them that bought and sold.
•20. A reed — Hebrew njp. Jerome understands by the bruised
reed, Israel ; and by the smoking flax, the people congregated from the
Gentiles, "who, when the fire of the natural law was extinguished, were
enveloped in the errors of a most bitter smoke, which is hurtful to the
eyes, and of a thick darkness. This people He not only forebore to
extinguish and reduce to ashes, but on the contrary, from the small
and almost dying spark, aroused a vast conflagration so that the who'e
world might burn with that fire of our Lord and Saviour which He
came to send upon earth, and desires to kindle in all." Shall not
break, shall not quench — An instance of Litotes for shall especially
cherish. Comp. ver. 7, ch. xi. 28; Isa. xiii. 3, lxi. 1—3. Send
forth — Hebrew trxv and D'ty. In the Sept. both words are commonly
rendered by ixfidXXstv, to send forth. Unto victory — Heb. rntib for
&>tr, that is, so that nothing may resist them for ever. [The sense

176 THE GNOMON OF THE NEW. TESTAMENT.
is, until he shall'have carried out to victory the judgment preached iy
him. Mey.J
20, 21. After judgment unto victory, the Septuagint has, He
shall shine forth, and He shall not be broken, until He set judgment
upon the earth : and in his name shall the Gentiles hope. And on
this verse of Isaiah (xiii. 4) Jerome thus comments : " But that which
follows, ' He shall shine, and shall not be consumed, until He establish
judgment on the earth,' the evangelist Matthew has not inserted. Or
else the words between 'judgment ' and '¦judgment' have been lost by
the error of a transcriber, accordingly, I give this interpretation:
' He shall not be sad nor turbulent, but shall always preserve a serene
countenance.' Aquila and Theodotion have interpreted it, He shall
not darken, and He shall not run, until He establish judgment on the
earth. And the meaning is, He shall repel none by a sad countenance,
nor be hasty to punish, since He has reserved the reality of judgment
for the last time." The intervening passage in the Hebrew runs thus:
D3E>o pxa D'B" "\y pr xSi nnj' nh, [rendered in the English version He
shall not fail nor be discouraged (margin, be broken.) Beng. here ap
proves Jerome's view, that these words should be considered as a part
of the text, omitted by accident. But he seems to have abandoned it
afterwards, and it now has no support.]
21. And — Jerome refers to these words those of Isaiah : He shall
shine, and shall not be broken, until he establish judgment on the earth :
so that, says he, the light of His preaching shall at length shine forth
in the world, and be consumed and overcome by the devices of no one,
until He establish judgment on the earth; and that be fulfilled which
was written, Thy will be done, as in heaven, so on earth. Name — He
brew rpin, law. The whole Gospel is a discourse on the name of
Christ. 22. [Tisch. omits rufXbv xai and xai before XmXbIv ; reading, so that
the dumb spake and saw.] One possessed with a devil — Extremely
wretched. Both spake and saw — This seems to express the order of
the miracle.
23. [Is not — Faith contending with doubt. Mey.J
24. When they heard — What the people said. This — Contemptu
ously. [How few the words may be, yet how great their importance .
V.G.J Except — A confident affirmation. By Beelzebub the prince
of the devils— They call Satan thus. In the Old Testament it was
the name of an idol. Comp. 1 Cor. x. 20.
25. [Tisch. omits 6 ' I/jaouz, Jesus, reading, and he knew, etc.]
Thoughts — Most bitter ones ; Comp. ver. 34, 35. Kingdom— Ti^
the kingdom is treated of, then the house, and, in verse 26, Satan

MATTHEW XII. 29. 177
himself; whose kingdom contains wicked men, whose house, devils.
Shallnot be established — That is, by its master or lord. Gr. azadjaszai,
which implies, Ammonius says, to stand by the agency of another
while ezvjvai is to stand by inner strength and will.
26. If Satan east out Satan — Satan or the devil is one. I, says
Jesus, cast out Satan. In the kingdom of darkness there is none
wreater than Satan. If, therefore, your words are true, it must be
Satan who casts out Satan. But this is clearly absurd : one kingdom,
one city, one house, is not divided against itself. . The noun Satan
stands for the reciprocal pronoun himself, as in Exod. xvi. 7 ; Lev.
xiv. 15, 26 ; 1 Kings viii. 1, x. 13, xii. 21 ; 2 Kings xvii. 31. This
does. not however prevent the supposition, that the accusative zbv
lazavilv, Satan, is put by synecdoche for his comrades. Thus, for ex
ample, you might say, The Gaul destroyed himself, if at any time one
Gallic cohort should put another to the sword. Thus Satan would
cast: himself out, that is, Satan, the prince, who is one, would cast
out those whom he knew to be his own, his comrades. Kingdom —
Which is, however, very stable. Satan is said to have a kingdom, yet
is never called a Icing, for he is an usurper. [In one sense, the king
dom of evil is always at war with itself, hut it is yet one as opposed to
good. It must always subserve the good indirectly, but never directly,
or it ceases to be evil, and the kingdom is subverted. Neand. Just
as a nation may be full of dissensions within, but must not lose its sense
of unity in respect to other nations, or it falls to pieces. Trench.J
27, 28. If— but if— A dilemma.
27. Your sons — [That is, Jewish exorcists, educated as Pharisees.
Comp. Acts xix. 1 3. Mey.J Whom you cannot avoid accusing, says
Jesus, if you calumniate Me. See also Mark ix. 38, and comp. Acts
xix. 13. Your — Whom you do not thus harass, since they are of
your own race and school. Cast out — [In my name. V. G.J Ch. vii.
22 ; Mark ix. 38. They— Emphatically.
28. If — The other alternative being destroyed, this has the force
of since. I cast out — Jesus in every way destroyed the kingdom
of Satan. Therefore — The expulsion of Satan, and all he has, is the
mark and token of the kingdom of God ; for this was reserved for
the Messiah. Has come, Gr. stp&aoBv — Has anticipated you, has come
upon you unawares. This word is appropriately used here, and con
veys a sublime suggestion ; comp. first, ver. 29. The kingdom of God
•—Antithesis to Satan's, ver. 26.
29. Or else — Like Latin an, a disjunctive interrogation. House
— Satan's house was the world. Of the strong — Of any one who is
strong ; comp. Heb. ii. 14. First — Jesus bound Satan : then took
23

178 THE GNOMON OF THE NEW TESTAMENT.
his spoils. Bind — By superior strength. Spoil — See on Mark
iii. 27.
30. He that is not — The second alternative in ver. 27, 28, is con
firmed by ver. 29 ; the former by ver. 30, with this meaning, Your
sons are not against Me, nor do they scatter abroad; therefore they are
with Me, and gather with Me. There is no neutrality in the kingdom
of God ; that activity which is natural to man is exercised in either
good or evil, especially by those who hear the word of God. Christ's
work and cause, however, are simple and pure ; and though there are
so many strangers and enemies to it, it overpowers them all, and
makes no compromise with them : Luke xii. 51. An aphorism. That
gathereth — The work of Christ and of Christians is to gather ; ch.
xxiii. 37 ; John xi. 52. Hebrew nbnp, one that gathereth, or a
preacher. [The sense is, He that gathereth, but not with me, his
gathering is itself a scattering. Stier.J
31. Blasphemy — The most atrocious kind of sin. -He who insults
the majesty of an earthly king by revilings, is much more severely
punished than he who steals many thousands of gold pieces. Shall
be forgiven — So that the punishment may be remitted to the penitent.
Blasphemy against the Holy Ghost — Sin against the Holy Spirit is
one thing, blasphemy against the Holy Spirit is another. (Comp. Acts
vii. 51 ; 1 Thes. iv. 8.) The word sin is not repeated here. By sin
a wretched man injures himself; the blasphemer affects many others
with irreparable harm. And the Pharisees blasphemed the Holy
Spirit, not in a mere ordinary holy man, but in the Messiah Himself.
[Not a particular act of sin, but a state of wilful, determined opposi
tion to the Holy Spirit is meant. 1 John v. 16 ; 2 Tim. iii. 8 ; Jude
4, 12, 13 ; Heb. x. 2G— 31, vi. 4—8. Alf. J
32. [And whosoever — The language immediately preceding is fur
ther explained. V.G.J The Son of Man — This is said in accordance
with our Lord's apparent condition, inasmuch as He was then con
versing with them on an equal footing, Phil. ii. 7, as He is described,
for example, in ch. xi. 19 ; comp. note on ch. xvi. 13. It is not
therefore easy, in these times, to say anything against the Son of
Man ; it is more easy to commit blasphemy against the Holy Ghost.
[Therefore, when they insultingly called Him Nazarene, etc., they
spoke against the Son of Man ; but when they ascribed the miracles
which he wrought by the Spirit's power to devils, they spoke against
the Holy Ghost. These men were liable to commit both sins. V. G]
Neither — neither — He shall in both drain to the dregs the most sure
and most severe punishment.
33. And — Understand again make; the imperative running into

MATTHEW XII. 40. 17&
the sense of the future. [That is, make the tree good, and ye will
thus make, etc. These words have a double reference: to Jesus, who
could not be evil, for his works were good ; to the Pharisees, who could
not speak good things, because their works were evil. Alf. J Good —
The Jews wished to be a good tree with bad fruit, though they plainly
knew it to be contrary to the truth.
34. Of the heart, the mouth — See ch. xv. 18 ; Rom. x. 9 ; 2 Cor.
iv.13. 35. Treasure — There is truly treasure and hidden abundance in
every .man. [Tisch., etc., omit zrjz xapdiaz, of the heart.J The good
things, evil things — Gr. zd dyadd, izovrjpd. The article has frequently a
relative value ; perhaps therefore it was added to dyadd, good things,
because these were mentioned in ver. 34, and not to Tzovrjpa, evil
things, because not referred to there. But many copyists have either
written or omitted the article much at random.
36. Word — 'A nominative absolute, as in Luke xxi. 6 ; John xvii.
2,; Acts vii. 40; Rev. iii. 12, 21, and in the Sept. of Psa. xviii. 30.
Idle — Not only evil. Goodness of treasure does not even produce any
thing idle. They shall give account — Render account stands for pay
the penalty by metonomy. [In the day — Then how great that day !
V. G.J ' '
37. By — Words disclose the righteousness or unrighteousness which
is in the heart. v
38. Answered — [Him — Gr. auzw, inserted by Tisch., etc., with
good reason.] As though they would not otherwise believe the words
they had just heard. We wish — Why do you wish ? Because it so
pleases us. They thus deny the signs already given. From Thee —
From Thee Thyself, as from heaven, in ch. xvi. 1.
39. Generation — Offspring of the same age and disposition. Adul
terous — Literally ; ch. v. 32 ; and also figuratively, very guilty ; James
iv. 4. A sign — And one too of a certain special kind. This word is
thrice repeated here with great emphasis. Comp. 2 Cor. xi. 12, where
the meaning is, They wish for an occasion, and no occasion is given
them ; which resembles this, They seek for a sign, and no sign shall be
given them. Seeketh — Gr. S7zi^rjzsi, that is, beyond those which it has
already seen ; it requires more, as if it had seen none. The sign of
Jonas — Such a one as was given in Jonah.
40. Jonas — Jonah did not then die, but there was as little belief that
he would return from the fish, as that Jesus would return from the
heart of the earth ; yet both did return. In the belly of the whale —
We ought not to doubt that Jonah was in the belly of the whale, on
account of the narrow throat of some animals of that kind. For

180 THE GNOMON OF THE NEW TESTAMENT.
there are various species of whales ; and even if none were sufficient
for this, we must suppose that one fish to have been peculiar in this
respect : Jon. ii. 1. Shall be — A sign for the future, as John ii. 19,
vi. 62, 39. Of the earth — Thence shall they have a sign, and not one
from heaven first, although they sought it thence. Comp. Luke xi. 16.
No signs save those from earth, and for the good of men, were suita
ble to Messiah's humiliation. They did not recognize the sign of
that time as suitable to that time ; ch. xvi. 3. Afterwards signs were
shown, and shall be shown, from heaven ; see Acts ii. 19 ; Matt. xxiv.
30. Three days and three nights — No one doubts that Jesus was in
the heart of the earth three days. He remained there, however, only
two nights, as far as night signifies the darkness interposed between
day and day (comp. Mark xiv. 30) ; and yet the calculation holds
good, if you consider that three days and three nights are the formula
to express a single idea, and have the force of a single term for the
sojourn of Jesus in the sepulchre ; equivalent to a space ofithree days and
nights, or three nights-and-days. The expression three days simply might
hi:ve been used, but this is the idiom of the sacred style, that in indi
cating continuous time the intervening nights are added ; ch. iv. 2;
Gen. vii. 4 ; 1 Sam. xxx. 12, 13 ; Job ii. 13. Now Jesus was buried
on the day of the preparation, Friday ; and in this reckoning each
space of twenty-four hours, from evening to evening, is regarded sim
ply as a natural day, without reference to the change of darkness and
light. Thus, the first, night-and-day was from about the tenth hour
of the Friday up to the same evening, the second and fullest, from
the beginning of that night up to the end of the Sabbath and the be
ginning of the following night ; the third, strictly speaking, from the
beginning of the following night up to the resurrection of the Lord,
and the rising of the sun on Sunday morning. [The Hebrew mode
of reckoning counted each of these as a whole. See Gen. xl. 13, 20 ;
2 Chron. x. 5, 12 ; Hos. vi. 2. Alf, etc.] In fine, there were not two
nights and days, nor four; therefore there were three. [Beng. pro
ceeds to urge that the language is figurative, not so much in stating
the period, as in asserting the actual remaining in the heart of the
earth ; and that this period includes not only the stay in the sepulchre,
but, at the same time, the whole period of the passion from the agony
in Gethsemane, and from the capture of Jesus by the Jews. Thus he
makes the three days and three nights extend from the dawn .of Thurs
day to the dawn of Sunday. But this view meets no support.] The
middle, or heart, of the earth should not be precisely sought for:
but these phrases are opposed to the earth itself, on the surface of
which Christ dwelt for more than thirty years.

MATTHEW XII. 44. 181
41. Men — Whose example was followed by their wives and children.
In the following verse, the example of one woman is added, who heard
a wise man, though it might seem more proper for the weaker sex to
seek prophecy than wisdom. Shall arise — In the next verse, we find,
shall be raised up, Gr. iyBpOyoBzai ; comp. in Luke xi. 32, 31 ; shall
rise of their own accord, shall be raised up by the Divine volition.
The force of each word is contained in the other. Shall condemn —
[By their example. De W.J Comp. Rom. ii. 27. Therefore, at the
Judgment, those whose condition is the same, or opposite, will be set
up against each other. At — Gr. biz, to, appropriately expressing the
faith of the Ninevites. Jonah iii. 5. Comp. the use of biz, Rom. iv.
20. Preaching — Without miracles, [as in the case of Solomon, ver.
42. V. G.J Of Jonah — Mentioned also ver. 39. The messengers
of salvation are prophets, wise men, and scribes ; ch. xxiii. 34. It
did not become the Lord to act the scribe ; John vii. 15, and comp. note
on Luke iv. 16 : but He, the greatest Prophet, selects from the race
of prophets him who best suited this occasion, namely Jonah ; and,
being wisdom itself, He, from the race of wise men, selects the dis
tinguished Solomon ; and declares that a greater than either is pres
ent. Both of them had been believed without signs. A greater — He
who is rather to be heard. [Who is himself to be Judge. V. G.J
Here — At hand, comp. in the following verse, from the uttermost parts.
42. The south — From Arabia-Felix. Greater than Solomon — Sol
omon was wise, but here is Wisdom. Luke xi. 49. [Greater than
Jonas, than Solomon — while it is condescending love, that asks, as it
were, Am I less than these that you despise me so ? the propriety of
the comparison rests on the fact that Solomon and Jonah were types
of Christ. Stier.J
43. When — Having rebuked the interruption of the Pharisees,
Jesus pursues those matters which depend upon ver. 30 ; comp. Luke
xi. 23, 24. Has gone out — As said in ver. 29. He goeth through —
Everywhere. Dry — Where there is no water, men do not dwell ; Ps.
cvii. 35, 36. Rest — Rest is wished for by every creature. The ene
mies think that rest is provided for them in man. Findeth none — Out
of man. It is wretched to be ever seeking and never to find.
44. My house — What the enemy had once occupied, he considers
as his own property. I came out — He speaks as if he had not been
cast out. See the pride of the unclean spirit, which shows itself not
merely in this word, but from his whole speech, as though it were in
his own power either to come out or to return. The same word with
out any particular emphasis in ver. 43. The same word may either
have emphasis, or be without emphasis, in different speeches, accord-

182 THE GNOMON OF THE NEW TESTAMENT.
ing to the different condition and mind of the speaker. When he is
eome — To act the spy. He finds — The house, then, had not been so
before the enemy was cast forth. Empty — Gr. o%oXd£ovza, literally,
at leisure. Tranquillity, though good, is not far from peril. The
same verb a^oXd^stv occurs in the Septuagint, Ex. v. 8. 17, for nai, to
be idle. Swept — Cleared from evils. Adorned — With good things ;
ver. 28. The enemy seeks especially clean places to rest in, not that
they may remain clean, but that he may render them also unclean.
45. Then — When he has reconnoitred it. Seven — Therefore, count
ing him, there are eight. The fathers have numbered also eight deadly
sins. The seven however differ from that one in wickedness, perhaps
also among themselves. The greater number includes all less numbers,
even when named disjunctively. Comp. Luke viii. 8, with Matt. xiii.
8. Thus for example, six spirits may occupy one, five another, four
another, etc. More evil — Operating with greater subtilty, not by
violent paroxysms. There are, therefore, unclean spirits who are yet
less evil than others ; and there are also other spirits exceedingly
malignant. Dwell — More persistently than before. Worse — Seven
fold worse and more. Even so — That which happened to the man in
his body, shall be done spiritually to this generation. [To which so
great a deliverance was offered through Christ's power. V. G.J
46. Mother — It is clear that the view of Mary here did not accord
with that of her Son. Unto Him — As if for His sake. [It was their
purpose to interrupt him. Mark iii. 21, 31. V. G.J
48. Who is — He does not scorn His mother, but He gives prefer
ence to His Father, ver. 50, and on this principle, omits to acknow
ledge His mother and brethren. The phrase conveys reproof.
49. And — The greatest courtesy and soberness are here combined
with the greatest severity, [the ground of which is to be found in the
parallel passage, Mark iii. 21. E. B.J Behold — Corresponding to
behold, ver. 47.
50. Shalldo — [As a disciple and hearer. V. G.J He does not say
does, but speaks somewhat conditionally. The will — By which we
are born again. [James i, 18. E. B.J The same — And he only.
Brother — This is said for the third time with great force. And sister
— The plural, brethren, in ver. 46, 47, 48, 49, includes sisters also.
Mother — A climax. [True relationship with Jesus is spiritual, not
by descent. Mey. But he who does not hear and do Christ knows him
not, though he were born of his mother ! Stier.J

MATTHEW XIII. 3. ]83

CHAPTER XIII.
2. The vessel — The article indicates a particular vessel usually
kept there. And — When the people saw him. Beach — Gr. aiyialbv,
which Hesychius renders the seaside in a sandy place, or covered with
pebbles. 3. In parables — [The word parable in the New Testament is used
vaguely to denote any comparison (ch. xv. 15 ; Luke v. 86, etc.) or
even a proverb. (Luke iv. 23; the Greek is TrapafioXijv.) Expositors
mean by it 'the expression, in Christ's discourses, of a moral or reli
gious thought, clothed in a figure more or less complete, borrowed
from life or nature. De W.J A remarkable passage in the teaching
which Christ gave to the people in Galilee, as to the chief priests
and elders of the people in Jerusalem. Mark xii. 1. He began —
Comp. Matt. xxi. 23. [This parable-sermon of Christ is related to the
sermon on the mount, as superstructure to foundation. Mey.J Para
bles are frequent in the East. He had previously taught much in
both places without parables. There are seven parables here ; four
addressed to the people, in ver. 3, 24, 31, 33 ; and three to the disci
ples, in ver. 44, 45, 47. [The Saviour explained the parable of the
Sower to His disciples, at their request, before He returned to the
house. Without other witnesses, however — whether His explanation
was given on sea or land, ver. 10 ; comp. Mark iv. 10. Then He gave
the other parables to the multitude, Mark iv. 33 ; and, returning to
the house, at the request of the disciples explained also the parable
of the tares, ver. 36 ; comp. Mark iv. 34. Within a few days after
he spoke these parables, several of which are drawn from agriculture,
the barley harvest began. In like manner the parable of the net (ver.
47) cast into the sea, was uttered close by the sea. Harm.J The first
four are appropriately connected together ; also the last three. The
former are connected by the formula, another parable ; the latter begin
with, Again the kingdom of heaven is like. And since the seventh
refers more than the others to the end of the world, while the first
does not .refer to it at all, but applies the prophecy of Isaiah to the
people at the time of our Lord's teaching — these seven parables, be
sides the common and abiding principles which they teach concerning
the kingdom of heaven, or the church, have also a most hidden mean
ing, referring to the various periods or ages of the church ; and this
in such a manner that their fulfilment is consecutive, though no
one is completed before the beginning of that which follows. The

184 THE GNOMON OF THE NEW TESTAMENT.
first and second, in, preference to the others, were explained to the
apostles. In the first before the explanation, in the second after it,
is added, He that hath ears to hear, let him hear. The first indeed
was fulfilled, as we have already observed, in the first periods. The
second in that of the apostles, and thenceforward, for then mei. began to
sleep (ver. 25). The third and fourth denote the propagation of the
kingdom of God among princes and the whole human race. The fifth
describes the darker condition of the Church; the sixth, the state of
the kingdom of God when esteemed above all things ; the seventh, the
mixed condition of the Church in the last days. [Beng. proceeds to
sketch a chronological arrangement ; which however is groundless.
Stier well answers it; Christ's aim now was not prophecy, but
instruction^] He that soweth — Christ, who is sowing now. [Went
forth — At his incarnation, by which, though a King, he clad himself
as an husbandman, to bear rain, sun, and frost. Salmeron in
Trench.J 4. By the wayside — Where the field and the road meet.
5. Rocky — Not with stones lying scattered on the field, but a con
tinuous bed of rock, with a thin soil upon it. Had not — We must
understand &XXa, other, in the nominative plural. Much — Hebrew Ti,
sometimes too much ; here, sufficiently much. Grew up high — Gr.
isavezsdB ; not merely dvizsds, sprang up. [The lack here is not in
soil, but in careful husbandry. Trench.J
6. They were scorched — Somewhat, from without. Withered away
— Utterly, from within. [One to whom some good begins to attach
itself may yet lose it, even though not suddenly. V. G.J
7. Sprang up — Higher than the crop itself. They had not grown
so high before. Those who have heard the Word, yet do not grow in
good, turn their strength to' increase in evil.
8. Good — Soft, deep, clear. Some, some, some — Referring to &XXa,
other. 9. He that hath — Comp. ver. 11, 12, 13, 43. Let him that heareth,
hear : to him that hath shall be given. [The word oxoubiv, to hear, is
omitted by Tisch. and Alf. J
[10-17. Jesus spoke the parable to the people, to awaken the desire
for further instruction. Those who were thus led to him are called
disciples, ver. 10, they that were about him with the twelve, Mark iv.
10. To these he explained the parable, lamenting the unmoved
multitude, to whom he applied the passage from Isaiah, ver. 14.
De W.J
10. Why — It was new to the disciples; ver. 3.
- 11 Because — This may be referred to why Comp. ver. 13. TJier.e-

MATTHEW XIII. 15. 185
fore to you — Who have. The mysteries — This term is applied, not to
all things which all ought to know from revelation, but to those thino-3
which they, to whom secret things are revealed, know more than they
who know only what is necessary. To them — Gr. ixsivoiz, to those
there, as if placing thein at a distance from him. It is not given —
To know the unveiled mysteries.
12. Hath — To have, signifies to be rich. He who hath delights in
the test of one that hath here applied, and daily becomes more sure
of perseverance. He shall be rendered more abundant — Gr. itBpia-
OBudrjaBzat, and shall surpass his former self. [This happens in tem
poral things, still more in spiritual. V. G. The application is : you,
with the abundant insight already given you, shall ever grow richer
in this knowledge. Mey.J Whosoever hath not — Because, in ver. 13,
refers to this, and lest at any time, in ver. 15, to shall be taken away.
Taken away — Even though he hear, yet he shall not hear ; and that
which he hath heard shall at length, especially after the judgment, be
taken away from him as fully as if he had never heard anything. The
damned shall be tortured with ignorance and thirst for knowledge.
13. Because — Our Lord, therefore, did not speak to the people in
parables without reason. And nevertheless He had often before
spoken to them without parables, out of compassion, ch. ix. 36, Mark
vi. 34, and they had not profited by it.
14. And — Therefore. [For ix' auzdlz, upon or in them, Tisch.,
etc., read auzolz, to them.J Is fulfilled — Completely, Gr. dvaxXypourai,
which somewhat differs from the simple verb nXypouzai, is fulfilled,
employed elsewhere in citing prophecies. The saying of Isaiah (vi.
9) was fulfilled in his own days, and afterwards, and especially in the
days of Messiah. By hearing — That is, however near you approach,
you yet do not attain.
15. For — So the Septuagint, but the Hebrew has no causal parti
cle, for ; but the address is suddenly turned from the people to the
prophet himself. Heart, ears, eyes — These three occur again imme
diately in the opposite order : eyes, ears, heart. The heart, at the be
ginning is first, at the end, last. From the heart corruption flows to
the ears and eyes ; through the eyes and ears healing finds a way to
the heart. Lest at any time I should heal them — Then God had wished
to heal them , and healing was certainly near them, if they had only
turned to it. Mark adds, ch. iv. 12, And their sins be forgiven them
—Comp. Ps. ciii. 3. Should understand — The agent of awsacz, un
derstanding, and voyjaiz, perception, is the heart, not the brain : this
is equally true of ncopwaiz, hardening, John xii. 40, and of axozaapbz,
darkening, Rom. i. 21, as also of dmazca, unbelief, and niaztz, faith,
24

186 THE GNOMON OF THE NEW TESTAMENT.
which is followed by iniozpoify, conversion. [The Hebrew accents
indicate that the words should be converted are more closely connected
with understand than with heal. Thus these accents often indicate the
exact force of Old Testament passages, quoted in the New, better than
the Greek punctuation. App. Crit.J
16. Eyes, ears — Those of your body, above the saints of the Old
Testament; those of your soul, above this people. Their blessedness
consisted in their open eyes and ears.
17. Prophets — See on 1 Pet. i. 10, 12. Have desired — And that
desire was pious, and precious in the sight of God ; see on John viii.
56. [Yet it is better to see Christ with the heart's eye than the
body's. Q.J Have not seen — Heb. xi. 13, 39.
18. [Hear — In the same sense as in ver. 15, etc. Hear, in your
hearts, the true meaning. Alf.J Ye — Rather than the people. Of
the Sower — Named from the Sower.
19. Understandeth it not — The verb auvisvat signifies to understand. ,
The Evil One, or devil, who especially, rather than his angels, is
meant by the fowls of the air, has less power over those things which
have entered into the auvsatz, or understanding. Catcheth away —
With violence and quick cunning, like a bird of prey; ver. 4. Re-
ceiveth seed — Literally, 6 axapeiz, he that is sown — as a farm is
sown. [Better, the seed sown becomes the plant, and here represents
the man, being identified with him in speech, as it is to be at last in
fact. Alf. The fate of God's seed in him is his own fate. Lange. in
Stier.J 20. But he — In each soul some one characteristic is especially pro
minent. Immediately — Too great haste and joy is not always the
best sign, when the whole strength pours itself forth in outward
demonstrations, and consumes itself in them. With joy receiving— »„ '
Gal. iv. 14, 15.
21. Root — Which is plainly necessary, and grows from the word
itself. For a ivhile — He believes while the time supports him ; Luke
viii. 13, The adjective npbaxatpoz, taken alone, expresses something
good, but without perseverance ; it is therefore followed by de, but,
and in Mark iv. 17, by siza, afterwards. Affliction in general, perse
cution in particular. [And this may be inflicted even by a contempt
uous glance, or. a casual mocking remark. V. G.J Because of the
word — When it is propagated by the mouth and expressed by the life.
Immediately — That which is quickly produced, perishes quickly. [He
is offended, and so falls back into unbelief. V. G.J
22. [Tisch., Alf, etc., omit zouzou, this. Read of the world] The
deceitfulness of riches — [Which has many forms, and deceives fearfully,

MATTHEW XIII. 25. 187
yet is scarcely ever deemed worth consideration. V. G.J Riches re
move the soul from that tranquillity here opposed to care. [Choke —
Many treat God's word, as if the heart were not a field, in which seed
abides and grows, but a storehouse, whose store may vary, being now
something, now nothing. V. G.J Becometh unfruitful — The word in
man becometh so, see Mark iv. 19. The word in him who hears it
does not produce perfect fruit fit for use : the man bringeth no fruit
to perfection, Luke viii. 14. Thomas Magister says, Trees which are
evxapxa, of good fruit, are those, the fruit of which is useful to men
for food ; those dxapna, without fruit, on the other hand, are those,
the fruit of which men do not use for food : but dxapnov never
means having no fruit at all, in any ancient writer.
23. Which also — The hearer ; Comp. Mark iv. 20 : otherwise oz,
which or who, might also be referred to zbv X.byov, the word. Beareth
fruit — Perfect fruit. Some, some, some — Gr. o psv, 8 de, where 5 is in
the accusative neuter ; for the subject of the sentence, 5c, which is here
¦singular, the hearer of the word, cannot possibly be divided into three
classes of 'good hearers of the word by one — another — a third, Gr.
6 ulv, etc., which is the common reading. [The difference is in accent
only, and manuscript authority does not determine it. Tisch., Mey.,
etc., read 8, with Beng. The sense is, which also maketh the seed
fruit, some of it an hundredfold, etc.] In ver. 8, in the parable it
self, all read 8, the parallel passage in Mark iv. 8, 20, has sv also
twice over. A single hearer's plentiful, moderate, and less plentiful
profit from three several grains, so to speak, is signified by a hun
dred, sixty, and thirty. [When, a hundred times, he uses the same
lessons for his own profit and that of others. V. G.J As there are
three degrees of hearing without fruit, so there are also three degrees
of fruitfulness ; which is not, however, restricted precisely to the pro
portions an hundred, sixty, and thirty fold : for another grain might
also produce forty, fifty, seventy, eighty, ninety fold, etc. One hun
dred differs more from sixty, than sixty from thirty. To him that
hath shall be given.
24. Put forth to them — As food is set before a guest. [The king
dom of heaven — Every mention of this in the Lord's preaching and
parables is to be considered a compendium of the whole GospeL V.
G.J In the field — In which He Himself is: into His field.
25. The men — Whose business it was to watch the field. [Rather,
men ingeneral; the sleeping is added simply as a living feature of the
narrative, not to be used in exposition. Christ passes it by, ver. 39.
Mey] The Lord Himself does not sleep. His — He does not say
thir enemy. Tares — Gr. ^dvia. [Properly, the lolium or darnel,

188 THE GNOMON OF THE NEW TESTAMENT.
very common in the East as a weed among the wheat, which it strongly
resembles. Win. ii. 30. Beng. retains the Greek word zizania; but
in English the rendering tares, though inaccurate, is too familiar to be
changed.] This word does not occur in the Septuagint, nor in the more
ancient Greek writers ; it is therefore referred to the Hebrew pf, a
flower. Many flowers which are troublesome to husbandmen grow among
the corn. Throughout — Everywhere in the midst of the wheat. Went
away — [That his conduct might not be observed. V.G.J Hence the
tares remained for some time unnoticed.
26. Then — Where the good is growing, there the evil then becomes
more apparent.
27. Lord — A name of the Son of Man ; ver. 37. Whence — The
servant did not know when or by whom it had been done. Tares—.
Which are more like wheat than thistles and thorns are ; the tolera
tion, therefore, of the former does not involve that of the latter.
They often not only pass themselves off for wheat, but also attempt
to root out the wheat as if it were tares.
[28. Instead of The servants said unto him, Tisch. and Alf. read,
They say to him, ol de auzw X.eyouaiv.J
29. [For if/j, said, Tisch. and Alf. read iptjaiv, saith] No — The
zeal of the godly against the tares is not blamed, but yet it is reduced
to order. Wheat — Which you would mistake for tares.
30. Grow together — Growth in good and evil takes place simultane
ously, sometimes in individuals, and especially in the mass of men.
[For the state of the field differs from the final rest of the garner.
August in Trench.J And the further time advances the more con
spicuous are both. In the time — Then will be the right time. First
¦ — That the godly may behold the punishment of the ungodly; the [
ungodly not see the glory of the godly. Thus in ch. xxv., the Judge
indeed addresses the righteous first, yet afterwards in the last verse
the ungodly first receive their doom that of eternal fire. [Tisch.
and Alf. omit biz, in, before bundles.J Bundles — They will have j
no choice : like will be joined to like. To burn utterly — And be con
sumed. But — Then the separation will be complete. Collect— And
bring. [The parable means, the visible church shall always contain!
those not members of the invisible ; the division belonging only to the
Judge. But the statement is but in outline, not affecting the right j
and duty of excommunicating individuals; nor the hope that, as
Augustine says, those who are tares to-day may be wheat to-morrow.]
Mey.J I
31. A man — The similitude is here to a man, in ver. 33, to a wo
man. Comp. Luke xv. 4, 8.

MATTHEW XIII. 35. 189
32. Which — Gr. o referring to seed ; for xbxxoz, grain, is masculine.
[Christ is himself the mustard seed; in him the church lay, and out
of him unfolded itself, retaining oneness of life with him. Comp. Jno.
xii. 24. Trench.] The least — Not absolutely, but in the proportion
which the seed bears to the plant. It was a well-known seed, often
alluded to in common language, ch. xvii. 20. Of seeds — The world
contains various seeds of wisdom, power, and virtue ; the Christian
faith has spread through the whole world, and surpassed them all.
The kingdom of heaven is like a grain ; and so is the whole of Chris
tianity, faith, etc. These things may be variously expressed. The
faith of all those believers, who embrace it before others is here re
ferred to ; the others are those who believe afterwards, nations, kings,
etc. Herbs— trees — Two classes of plants. Tremellius adduces in
stances of such immense trees. It became a tree, one may say, in the
time of Constantine, [and is now spreading over the whole world. V
&] The birds — Ezek. xvii. 23. Branches — Spreading boughs.
I 33. Three measures — As much as was generally carried by a man,
or taken for baking at once ; Gen. xviii. 6. Was leavened — I would
rather refer this to the propagation than the corruption of the Church
[There is no necessity for understanding the word itself in a bad sense ;
I hence bad leaven is called old leaven. 1 Cor. v. 7. V. G.J The
leaven is the kingdom of heaven itself, and its methods of working
' embrace both the gospel and the apostles. The ivhole — Flour. A
strong expression. This appears to refer to the whole human race,
which consists of three measures, having spread over the earth from
the three sons of Noah. [He who remembers that there may be a
number of reasons for the choice of an expression, as of three meas
ures here, will scarcely ridicule this conjecture. E. B. Perhaps there
is here a reference to the threefold human nature to be sanctified,
spirit, and soul, and body. Ols. We cannot consider these words, the
whole, less than a prophecy that this leaven shall yet pervade all na
tions, and purify all life. Trench.J
p [34. For oux, not, Tisch., etc. read oudev, nothing. Spake he
nothing—At the time. Mey.J
"; 35. Which was spoken — Ps. lxxviii. 2, Sept. I will open my
tnouth in parables, 1 will utter things which have been problems from
the beginning. Prophet — The author of that psalm. The Spirit of
Christ was in the prophets ; therefore the prophets could, in a meas
ure, say those things of themselves which were afterwards most richly
fulfilled in Christ. I will open — Which before had not been done. I
mil utter— Gr. ipeu^oyat. Hebrew rrjrziK, I will pour out, which the
Septuagint thus renders, Ps. xix. 3 ; cxix. 171 ; cxlv. 7. Hesychius

190 THE GNOMON OF THE NEW TESTAMENT.
renders ipeuyszai by dvafldXXsi, throws up, as a spring does water.
He also renders ipsuyezo by ij3pu%ezo, roared, which is applied to the
noise of the floods, and the roaring of the lion, and by iftpusv, wat
overflowing with. This verb, then, denotes a gushing spring, resound
ing with abundant and violent waters. Hence the Septuagint puts
ipBuysoOai also for ivw, to roar. Foundation — Not only the founda
tions, but the building ; 2 Mace. ii. 29. [Tisch. and Alf. omit xboyoo,
of the world.]
36. [Tisch. and Alf. omit 6 ""Irjaouz, Jesus.J Explain — The teach
able disciples inquire further.
[37. Tisch. and Alf. omit auzdlz, unto them.J
38. [Literally, the good seed, these are, etc.] These — Of whom
most account is taken ; or especially the disciples present. Of the
wicked one — Masculine. [Not, of evil, in the neuter.]
39. End of the world, angels — These words are the predicate here,
the subject elsewhere. The end or consummation, Gr. auvziXeta in
ver. 49, is the concourse of the ends of the world, mentioned 1 Cor.
x. 11. [This comes to each of us at the end of life. Q.J
[40. Tisch. omits zouzou. Alf, with reason, retains it.]
41. His — Such is the majesty of the Son of Man. The angels are
his. Comp. ver. 39, end. The kingdom of heaven is his ; the world
is his. Comp. ver. 24, with ver. 38. Kingdom — Which is the king
dom of grace. Things which offend — Stumbling-blocks, which had
hindered the good seed even with others. The punishment of these
is greatest. [Iniquity — As far as in them lies. V. G.J
42. And shall cast — Repeated in the same words, ver. 50.
43. Then — The ungodly being removed. They shall shine forth —
Not burn as the ungodly, but shine forth each one, much more the
whole. The same word stands in Dan. xii. 3, Sept. Of their Father
— Who is righteous and glorious. How far the righteous differ from
the children of the wicked one ! ver. 38. [Then only shall be fulfilled
Isa. Hi. 1, lx. 21. Trench.J He that hath ears — A formula appropri
ate to the disciples, as well as the people. [Tisch. and Alf. omit
oxoubiv, to hear.J
44. [Tisch. and Alf. omit 7tdX.iv, again.J Treasure, store— Not
corn, [as in Jer. xl. 1, 8. V. G.J but gold, gems, etc. Hidden, he
hideth — [Not to keep it from others, but in trembling fear of losing
it himself again. Trench.J It had escaped the notice of him who
found it ; then, when he found it, he concealed it from others. He
hid it in the same field where he found it. Such are the zeal and pru
dence of the saints; Prov. vii. 1. They find hidden things; they
hide what they find. Finding the treasure does not presuppose

MATTHEW XIII. 52. 191
teeking for it, like the pearls, which are found by diligent search. For
joy— Spiritual joy is an incentive to deny the world. Thereof — Of
the treasure. Goeth — Present tense, as selleth, buyeth. In ver. 46,
the past tense, went, etc. The state followes the act. [That field —
With his treasure. If you have a thirst for gain, follow this parable.
V. G.J
45. Heaven, man — Heavenly similitudes from human things. Ver.
52; ch. xviii. 23, xx. 1, xxii. 2. A merchant — Gr. iyrtopoz, one who
travels by land and water for merchandise. [Goodly — Because these,
the perfect ones, were of immense value ; but many pearls had de
fects, and were far less esteemed. Trench.J Pearls — The plural
, passes to the singular in the next verse.
46. [For 6'c supcbv, who, when, etc. Tisch. and Alf. read eupwv
de, but -when, etc.] One — incomparable, the kingdom of heaven itself.
[Sold — This is indeed the renunciation of all that one has. V. G.J
47. Of every kind — John xxi. 11, note.
48. Was filled — The number of the wicked and the righteous will
be filled up in the last days. [Tisch. and Alf. insert auzrtv, it; they
drew it, etc.] And having sat down — Deliberately. Good, bad —
Fishes of every kind in each class. [Bad — Gr. aartpd, rotten. How
is it that a wicked man is not sick of himself? V. G.J Away — Out
of the net.
49. The ivicked — And unrighteous. From among — The wicked,
though the greater number, are not accounted anything. Comp. ver.
30. The righteous — And good.
51. [Tisch. omits Xiysi auzdlz b ' Jr^aouz, Jesus saith unto them, and
xupis, Lord, at the end.] All things — Our Lord was ready to explain
the other parables also to His disciples. But they understood them,
, if not perfectly, yet truly.
52. Every scribe — Jesus Himself is neither a scribe, .nor instructed
by a master; He is speaking, therefore, of His disciples; and that
which had previously been said to the disciples in plain words (ver. 12),
now that they have advanced so far as to be styled scribes, is confirmed
to them by a parable. A scribe is a man imbued with the doctrine,
or even the letter, of the Old Testament ; the things old, therefore,
are those known from Moses and the prophets. This is the charactei
of the scribe in general ; the particular kind of scribe here meant is fur
ther said to be a man instructed also in the doctrine of the New Testa
ment. These are the new things, then first revealed ; ver. 35. Thenew
things are here mentioned before the old, because the latter receive
light and savor from the former, and are at length most sweetly har
monized together. 1 John ii. 7, 8. Instructed — Gr. yad-Tjzsu&eiz, pas-

192 THE GNOMON OF THE NEW TESTAMENT.
sive participle of ya&^zBuio ; which means properly to be a disciple,
as ch. xxvii. 57, but in the New Testament is sometimes used as an
active verb, to make disciples, just like pofi-qzaz noielv, Jno. iv. 1.
So here, made a disciple, that is. properly instructed. In the kingdom
— Gr. zrj fiaoiXBK), [a better reading than etc ttjv ftaaiXeiav, into the
kingdom. So Tisch., Alf. J In either reading, Christ Himself is de
noted by the kingdom, by personification, as in ch. xi. 12. With the
common reading, comp. 2 Cor. xi. 3 ; with the former, ch. xxvii. 57.
Unto a man — Almost all the parables are taken from human affairs,
for clearness. Bring eth forth — Plentifully. Treasure — Granary. New
and old — A proverbial expression for great plenty from the last and
the present year : Cant. vii. 13. New things, as from the treasures
of the kingdom of heaven ; old things, as a scribe from the Scriptures,
comp. ver. 35. [Already new things bore the palm. V. G.J
53. Finished — These parables form as it were a system and whole,
which He finished; see made an end, ch. xi. 1 ; ended, Luke vii. 1.
These parables contain, however, besides the general condition of the
Church of the New Testament, a more special account of future
events. Comp. note on ver. 3, and on John xvi. 13. Departed — .
Gr. pszyyisv, removed. He ended for a time His sojourn at Caper
naum. [The same word is used in ch. xix. 1, of the last journey of
the Saviour from Galilee to Judea, which He took before the Passion.
Comp. Jer. xxxix. 9. That verb then is opposed to the long stay
which Jesus had made at ¦ Capernaum, ch. iv. 13. Harm.J Thence
forward Jesus, being harassed by tlerod, did not abide long in one
place. 54. Wisdom, mighty works — Gr. duvdystz, powers, 1 Cor. i. 24.
We ought to be borne on by admiration of the teaching and works
of Jesus to a faithful recognition of His person ; otherwise admira
tion ends in stupor.
55. [Carpenter — Gr. zsxzovoz, in a wide sense, one who does all
kinds of work in wood. Mey.J His mother — Hence may be inferred
that Joseph had long been dead, and that Mary had lived in obscurity.
Mary, James — They speak of them thus as if they had nothing but
their names ; and were well known by these.
56. Sisters — These they do not condescend even to name.
57. Were offended — As happens with those who observe one thing,
but neglect to observe another of yet more pressing importance. A
prophet — Two natures meet in a prophet ; the one, that which is com
mon, ordinary, natural, domestic ; the other, excellent, heavenly,
spiritual, public. Those who know the former do not observe the
latter. Familiarity breeds contempt; in one's native country, much

MATTHEW XIV. 2. 193
more at home. Oontermed — The contempt which a prophet meets
with elsewhere, is not contempt, if compared with that shown in his
own country ; elsewhere he certainly receives some honor.
58. Unbelief — The reason why many miracles are not now wrought,
is not so much because faith is established, as because infidelity reigns.

CHAPTER XIV.

1. That time — About a year of our Lord's public ministry had passed.
[Tetrarch — That is, ruler of the fourth part of a country. He/od
had Galilee and Peraea. Joseph, in De W.J Heard — The ears and
courts of kings resound with news ; but spiritual matters, though
everywhere spread abroad, scarcely reach them, even at last ; [or if
they do, are distorted and mixed with error, and hard to apply profit
ably. Yet here and there is a blessed exception. V.G.J
2. Servants — Gr. naiaiv, which means also boys. [The oriental word
for courtiers, etc. Mey.J Friends of princes are mostly young. In
time of fear, the great talk promiscuously with inferiors. This —
Herod [so far from speaking in jest, E. B.J was tormented by his
conscience. It was not like such a king to decide. He concluded,
but with doubt : Luke ix. 7. 9. Herod was a Sadducee ; [so Beng.
infers from Mark viii. 15. Comp. Matt. xvi. 6. But without reason.
Mey., etc.] but Sadduceeism wavers when anything strange occurs.
Reason would rather ascribe wonders to dead than to living saints;
and to those whom it has once begun to esteem highly rather than to
others. [John most speedily attained the consummation of his course ;
but those who had deprived him of life, subsequently atoned most
dearly for it. V. G.J John— Herod had not heard of the powers of
Jesus before the death of John. John had not performed miracles
during his life ; but because he had been a holy man, men supposed
that he must nevertheless have had miraculous power ; comp. ch. xvi;
14. Such is the effect of a reputation for holiness even with those
who are nDt holy. Moreover, the actions of Christ were ascribed to
John even when dead. He must therefore decrease that Christ might
increase. It was common for the Greek fathers to speak much of
what Christ's forerunner, slain before Him, announced and preached
25

194 THE GNOMON OF THE NEW TESTAMENT.
'to the dead ; so the Latins. The Baptist — This surname is given to
John even by Herod, by the daughter of Herodias, and by Josephus:
So celebrated was it. He — auzbz, himself '. [Therefore — Because he
.is no common man, but one risen from the dead. Mey.J Mighty
works — Literally, powers, duvdyeic; he speaks of them as actual
beings. In Him — In Jesus.
3 — 12. For Herod, etc. — There was no need that John's death
should be foretold in the Old Testament, or be described deliberately
and in order ; because he did not die for us. The mention of him,
however, is gracefully resumed now that Christ is so prominent.
3. Herodias — A princess was the foe of the latter Elias, as Jezebel
of the former. His brother's wife — Most authorities prefix tfiXinxou,
Philip's, which however is borrowed from Mark. Since Mark is the
only one who names this brother of Herod, it is evident that he did
not copy everything from Matthew. [So Tisch., Alf, etc.] The Vul
gate retains the shorter reading. His brother — Who was alive, and not
childless, as we learn from Josephus, xviii. 7 ; but it sufficed to say
that he was his brother. Herodias was also the niece of both, being
the daughter of their brother Aristobulus. [See table, p. 74. I. B.
Thus Herod's connection with her was both adultery and incest,
DeW.J
4. It is not latvful — John did not break the force of bitter truth by
too many conciliatory reasons ; neither his language nor his ra.ment
was soft. John did not come into Galilee, but yet he was able to
reprove Herod. To thee — Sins even of kings should be rebuked in
the second person. To have — Theologians must not give up questions
concerning marriage (see ch. xix. 3, 4), since it is their duty to
inquire into everything which is lawful or unlawful. Comp. ch. xxii.
17. 5. Feared — They are often afraid who crush the witnesses of truth ;
yet the witnesses themselves do not fear their oppressors. [A wicked
purpose, once barely conceived, is afterwards, on a trifling occasion,
carried on to fulfilment. V. G.J.
6. Birth-day — (Comp. Sept. in Gen. xl. 20,) [not as Beng. thinks
possible, on which he began to reign, Alf, etc.] Great days bring
great danger of sin. [For instance, dedication-festivals, market-days,
etc. ; for when these are celebrated as usual, weariness and lament
ations often follow vain rejoicings. And yet the world does not allow
itself to be advised to better things. V. G.J She danced — A light
matter ; the handle of a most weighty matter. Daughter^— Salome*
Before them, literally, in the midst — In the sight of all; at the
banquet.

MATTHEW XIV. 1 « 195
.> 7. Promised — The girl had asked by dancing ; and the king
appears, even before this, to have been in the habit of giving her
something on his birth-day. [Haw human passion contradicts itself!
Now war is waged for an inch of land ; now half a kingdom is sacri
ficed to the will of a young coquette ! Q.J
8. Being before instructed — Before she asked. Here — Before the
king could repent. In a charger — Which perhaps she held in her
hand. The ungodly know how to propose the most horrible things in
choice, well-sounding words.
9. Was grieved — Some discretion lay hid in the king. The sudden
necessity of executing an evil purpose startles even the worst. The
joys of this world are accompanied by sadness. The king — Strictly
tetrarch; ver. 1. Reclining with him — [To whom he would not seem
to perjure himself. An immoral oath-keeping. Mey.J The king
feared the guests, the guests the king. By not interceding for John^
as they ought, they became accomplices in his murder.
10. He beheaded — Even this mode of death was a proof that John
was not the Messiah: comp. John xix. 36. [Christ's body must not
be mutilated, even by breaking a bone, much less by beheading. V.
G.J John— A sudden and violent death is not always a wretched
one, even though the head be taken off.
11. To her mother — Who without doubt treated it barbarously.
12. Body— Without the head. Went — To Jesus. Thus John's
leath was a gain to his disciples. Told — We are not told with what
;xpression of feeling Jesus received this announcement ; doubtless he
.received it as became the Lord.
13. Heard — That which is told in ver. 1 — 12, [that his fame had
leached Herod, etc. Comp. John iv. 13. Harm.J Departed — The
murderer of the Baptist was unworthy to hear or see the Lord ; ch.
xxi. 23 — 27. Afterwards indeed he did see Him ; Luke xxiii. 8 ;
coming, however, not of his own accord, but brought by the violence
of his enemies ; that interview with Herod therefore was not a sign
of favour. Comp. the case of Samuel and Saul. 1 Sam. xv. 35, and
xix. 24. Apart — Taking no one with Him but His disciples.
14. Went forth — From His retreat in public. [Tisch. omits 6 'Irjeoue;,
Jesus. So Alf J
15. [Tisch. omits auzou his, and adds o5v therefore, after send. So
Alf] Evening — The evening has various stages of advancement;
ver. 23. The time — For dismissing the people, taking food and rest,
or going to seek food. Themselves — The disciples seem sometimes to
have bought for them.
16. Need not — We should not labor for that which is not necessary.

196 THE GNOMON OF THE NEW TESTAMENT.
Ye — Significantly. See the rudiments of the faith which works
miracles in the disciples.
17. Loaves — Obtained one by one.
19. To sit down — The faith of the people is thus exercised. The
loaves — All there was at hand. Looking up — Jesus referred every
thing to the Father (see John xi. 41, xvii. 1 ) with a most present
trust, far different from sinners ; Luke xviii. 13. [He robs God who
enjoys without thanksgiving. Talmud in Trench.J But His disciples
— A foreshadowing of future administration. Acts iv. 35.
20. All — How much more can all partake of the Lord's one body
in His Supper. Fragments — Of most excellent bread; comp. John
ii. 10. A most substantial miracle. The people were not to carry
any away for the sake of curiosity. Twelve — See on ch. xvi. 9.
There were remnants also of fishes ; Mark vi. 43. They were pre
served for future eating, not like the manna as a memorial. [A type
of the spiritual miracle wrought by the power of Christ's words in the
life of mankind, in all time, Neand. By it he proclaimed himself
the true bread of the world, the source of all life , of which there shall
be enough and to spare for .all evermore. Trench.J
21. Women and children — And no doubt a large number of these.
22. Straightway — Our reflections ought not to dwell on our own
good deeds. Constrained — With reason, as we may believe. They
did not willingly sail without Him. [Tisch. omits auzou, Ms'. So
Alf.J The ship — Mentioned in ver. 13. While — Nothing is said
of his mentioning his intention to pray. He gave an example of
praying in secret.
23. Mountain — Which was in that region. Mountains and ele
vated places, Acts x. 9, are appropriate for prayer, because solitary,
and open to heaven. Apart — Not even with disciples. In such a
retreat, the transactions between God and the Mediator were of the
utmost import. The intercession was no stage representation. What
passed between Christ and the Father may be inferred, for example,
from Psa. xvi., Luke xi. 2, 3. Comp. ver. 1, John xvii. To pray—
Beyond midnight ; ver. 25. The fruit is seen in ver. 33, etc.
25. Fourth — And last. The Jews also divided the night into four
watches. The disciples were compelled to struggle for some time, till
He brought them help. [Tisch., Alf., etc. omit 6 'Irjaouz, Jesus]
Went away — After praying a long time, he broke off, as it were, and
departed to help His disciples. Walking — Though the wind blew
strong. 26. Were troubled — We often ta'ke Christ for another rather than
for Christ : comp. ver. 2. The disciples were now afraid not only of

MATTHEW XIV. 36. 197
the sea, but also of the Lord. An apparition — Gr. <pdvzaapa, the
same as ipdaya. See Wis. xvii. 15, 4. Comp. Wis. xviii. 17.
28. Bid — A grand impulse of faith. Peter, out of desire for Jesus,
leaves the vessel, whether he has to walk on the sea or to swim through
it. Comp. John xxi. 7.
29. Come — [To teach him that the best meant beginnings of faith
will lack endurance, if mingled with self-conceit. Stier.J. He who
offers himself of his own accord to Christ, must do more than others ;
his temptations are greater, his deliverance more mighty. [For iXd-slv,
to come, Tisch. reads xai JjXd-ev, and came.J
30. Seeing — Peter both felt the wind, and saw it in the waves.
The wind — The wind had been strong before that, but not so much
noticed by Peter. Afraid — Though a fisherman and a good swimmer ;
John xxi. 7. They who have begun to depend on grace are less able
to employ nature. To sink — His support on the water was measured
by his faith, just as the victory of the people was measured by the
lifting of Moses's hands.
31. Of little faith — Even great faith is yet little to what we ought
to have. We should add to it constancy. Wherefore — To what
advantage. He is not blamed for leaving the vessel, but for not
abiding in firm faith. He was right in exposing himself to trial ; but
he ought to have persevered. Didst thou doubt — The nature of faith
is perceived from its opposite, that is doubt and fear. Mark v. 36 ;
Rom. xiv. 23 ; James i. 6.
[33. Thou art — Yet some presume to doubt it now, after the mira
cles of so many centuries, and the belief of all nations. Q. Since
they perceived this by His miraculous walking on the sea, they ought
not to have been so amazed at this very miracle. For this they are
censured by Mark vi. 51, 52. For the mind, which faith has rendered
intelligent and sober, unlearns excessive astonishment. Harm.J
[35. The man — Perhaps engaged in labor in the fields. V. G.J
36. Onlg — From pious humility. [As many as touched Him — Out
of so great crowds of miserable men, not one is found to have met
with a repulse in seeking help from Jesus. However the ungrateful
were subsequently reproved, and those who needed it were warned tc
avoid further sin. Harm.J

198 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER XV.
1. [Then — During that stay in the land of Gennesareth. Mey]
Which were of Jerusalem — Who appeared to excel in authority and
eeal, having come such a long way. [After the feast of the Passover
had been celebrated at Jerusalem. Harm. Jerusalem — The high-
school of hypocrisy. Rabbi Nathan says, If the hypocrites were
divided into ten parts, nine would be found in Jerusalem, and one in
the world besides. Stier.J
2. Of the elders — Gr. Tcpeoftozepiov, which sometimes denotes a
dignity or an office ; sometimes is opposed to youth; sometimes, as here,
to men of later ages. [Comp. Heb. xi. 2. Mey.J Bread — The Jews
are more ready to eat other kinds of food without washing their hands
than bread.
3. Why — He replies as they had questioned him ; ver. 2. [Truth
is never at a loss for questions, to meet the questions of hypocrites.
V. G.J Ye also — Whether the disciples transgress or not, you are
the greatest transgressors. By — Gr. did, on account of; traditions,
even where you could least expect it, detract from the commandments
of God. [And the accumulation of them, however plausible particu
lar ones may be, has caused almost unspeakable harm from time to
time. V. G.J Your — They had said those of the elders ; Jesus is no
respecter of persons.
4. For God — Antithesis to ye in ver. 5. Honoi — Honor signifies
benefits which are due (see on 1 Tim. v. 3), the denial of which is
the greatest insult. Thus Prov. iii. 9, the Sept. has honor the Lord
with reference to sacrifices. There is here a metonomy of the ante
cedent. [That is, honor stands for all those duties by which parents
are honored.] In Exod. xx. 12, Sept., it stands honor thy father and
thy mother. The second thy is not expressed in the present passage.
[Nor is the first genuine. Tisch., etc., omit aou, thy. J He that curseth
— In Exod. xxi. 16 ; Sept. : He that curseth his father or his mother,
in death let him die. Life is assailed by curses, and children receive
life through their parents. Death — Mark, youth !
5. But ye — What God commands are the offices of love ; human
traditions lead to everything besides. [Gift — Gr. ddipov, Heb. pip,
eorban, an offering in the Temple. The connection is, But ye say,
he who shall say to his father, that is made an offering at the temple,
from which thou mightest have been benefited by me, (understand, that
man is free from duty to his father, and bound to make his offering.)

MATTHEW XV. 11. 199
And he surely will not honor his father, etc. Mey. So De W., Alf
The Pharisaic tradition made such an offering more sacred than duty^
so that they justified a man in refusing even to support his parents,
if he substituted the corban. Bengel's construction, which makes ver.
5 the condition or protasis, as above, and ver. 6 the conclusion, then
shaU he not honor, etc., that is, then shall he be free from the duty of
honoring, etc., is inferior to the above.] To avoid the appearance of
avarice, they offered to the Corban what was due to their parents ; as
many persons give to the poor or to orphans those things which
they grudge to others, or extort, or withold from them. Thou might-
est be profited — The priests used to say, -ft run1, Be it profitable to thee,
when the people made an offering.
5, 6. [For ziyrjoT], read the future, ziyyasi, shall honor, etc. Mey.,
Alf, etc.]
6. By, or on account of — The heart occupied with traditions, does
not take the commandments of God. [For zrjv ivzoXyv, the command
ment, Tisch. and Alf. have zbv vbpov, the law, but without enough
support. Some read zbv Xoyov, the word.]
7. Prophesied — Foretold.
8. This people — Isa. xxix. 13, Sept. : This people draweth nigh
unto Me with their mouth, and with their lips honor Me : but their
heart — teaching precepts and doctrines of men. [Tisch., Alf., etc.
omit iyyi^si pot, and zw azopazt auzmv xai, draweth nigh unto Me
with their mouth, and — .] This — The pronoun here implies contempt ;
1 Cor. xiv. 21. Me — God, speaking by Isaiah. Heart — Which alone
worships God by its approach, and fulfils all worship. [Supreme im
portance is given to the heart ; ver. 19. V. G.J
9. In vain — How great the vanity of most religions in so many
ages and climates ! Worship — They little regarded the command
ments of God, and they corrupted that little regard by observing the
commandments of men. Teaching doctrines — Laboriously, constantly,
in great numbers, comp. Mark vii. 13. Commandments — Apposition
with doctrines. Gr. ivzdXyaza, not as in ver. 3, ivzoXrj, where
God's commandment is meant. Precepts are adorned and seasoned
by doctrines. Of men- Though ancients; ver. 2; who have no author
ity in religion.
¦ 10. He called — All were not always attentive. The Pharisees
were not worthy of having this said to them ; ver. 14. The multitude
— Lest they should be deceived by the speech of the Pharisees.
11. Not — Were this not true, the faithful could not, without the
ffost extreme fastidiousness, live in a world subject to vanity. [Jesus
speaks not of legal, but of moral defilement. Mey.J That which

200 THE GNOMON OF THE NEW TESTAMENT.
cometh out — Original sin is here evidently implied. This — Demon.
stratively. 12. [Omit auzou, Ms. Tisch., Alf. J Thou knowest — They per
ceived the omniscience of Jesus, Were offended — [And made thy
enemies. V. G.J Having taken offence, or rather grasped at it.
[Saying— Iv. ver. 11. Mey., Alf.J
13. Plant — Doctrine, or rather man. Father — John xv. 1, etc.
Rooted up — This is the result to which offences tend. Such a plant,
however fair, is out of Christ.
14. Let them go — Do not delay with them. Leaders — Is. ix. 16.
[Both — It is best for fools to part from each other. V. G. Falling
into the ditch represents the casting into Gehenna. Mey.J
15. Answered — There is certainly a peculiar candor in all the books
of the divine history, in recording the errors of holy men. This par
able — There is a parable in ver. 13, but simple language in ver. 10,
etc. Peter, therefore, as a disciple, speaks incorrectly. Jesus does not,
however, expressly find fault with this. If they had but grasped the
substance. 16. [Omit ' Irjoouz, Jesus, Tisch., Alf.J You — Answering to us, ver.
15. You, not only the Pharisees and the people. Understanding —
Answering to understand, ver. 10.
17. Not yet — [Gr. outcco, for which Tisch. has ou, not.J Although
you have been instructed in ver. 11, and elsewhere, in all the princi
ples of piety, from which you might have inferred this matter also.
Into — Gr. biz, repeated thrice without any mention of the heart,
which is the seat of true purity or impurity.
19. Evil thoughts — Such as the Pharisees entertained. The article
is added, Mark vii. 21. Murders, adulteries — Sin against the sixth
and following commandments. The plural number adds emphasis.
Curses — Against our neighbor, combined with/afee witness. In such
enumerations, the absence of the conjunction and has often the force
of and so forth, as if the speaker wished to add or suggest more. Comp.
Mark vii. 22. [The filth of the draught is not so great as is that of
a human heart not yet cleansed. Who thoroughly weighs this ? Who
is striving for real purity ? But the man who leaves this life destitute
of such purity, whither is he rushing ? Into the lake of fire and
brimstone. Alas ! what a mass of filth made up of so many impure
beings ! Be induced to loathe, not this language, which is profitable
here, but the thing, and to flee from impurity of heart. V. G]
20. Defileth not the man — In the very word wan lies an argument:
"for the spiritual nature, which is the better part in man, is not reached by
outward filth. [Yet not until much later did even Peter learn that all is

MATTHEW XV. 26. 201
pure for men which comes pure from God.. Acts x. 9, etc. Neand.
And now, how many scruple to commune with unwashed hands, but
scruple not to commune with unwashed consciences I Q.J
21. Into the coast, or parts — [That is not towards portions of that
region, (as Beng.,) but into the neighborhood of Tyre', etc. ; into that
part of Palestine adjoining Tyre, etc. Mey.J
22. Came out — For Jesus did not enter the territory of the Ca-
naanites. Cried out — From a distance, from behind ; Comp. ver. 23,
25. Me — The faithful mother had made her daughter's misery her
own; ver. 25, Comp. ver. 28. Son of David — Therefore the woman
had heard of the promise either long ago or lately.
23. But — It was becoming that this declaration, arid as it were
protestation, of the unworthiness of the heathen, should precede the
declaration of individual worthiness for which it prepared the way :
nor did our Lord grant help so much to the prayers of the Canaan-
itess alone, as to those of the Canaanitess and the disciples together.
Answered not — a word — Thus the Sept. Is. xxxvi. 21 ; 1 Chron. xxi.
12. Send away — A metonymy of the consequent, that is, give help,
as is' your custom ; comp. ver. 24 ; for it was thus that Jesus used to
send away. Crieth — Perhaps the disciples feared the judgment of
men, and asked the help, both for their own sake, lest her clamor
should bring trouble, and for the woman's.
24, 26. Except — to dogs — The language, in ver. 24, contains no
repulse, as explained in ver. 26, but rather suggests hope to constant
faith. This principle is to be understood, not of the whole mediato
rial office, but of his preaching and miracles. [Only — Comp. Jno. x.
16. Trench. His words say not no ; but hesitate. Every claim urged
in her eager prayer, every right, even that which the Jews have
through the promises, must first be taken from this heathen, before
the free mercy is exercised. Stier.J
24. Sent — Jesus referred everything to His Mission. Sheep — Israel,
the Lord's flock, Ps. xcv. Jesus is Shepherd. House — This appeared
to limit grace.
25. Coming — In front of the Saviour from behind Him. [Shut
ting the path against him. V. G.J Although He appeared even to
his disciples to have given a repulse.
26. [For oux eazi xalbv, it is not good. Tisch. and Alf. read oux
iseoziv, it is not permitted.J The children's — Jesus spoke severely to
the Jews, but honorably of them to those without ; John iv. 22. So
we treat the Evangelical Church. To dogs — Who are not worthy.
[Even the third effort seemed to be vain. But she did not desist. V.
G.J But the word xuvdpiov is a diminutive; literally, little dog, and
SB

202 THE GNOMON OF THE NEW TESTAMENT.
Jesus thereby gives a handle to the woman to take hold of Him.
[See on ver. 27.] A Rabbi says, The nations of the world are like
dogs. 27. Yea — The woman seizes the word xuvdpia, little dogs, for she says
immediately, xai yap, which must be rendered,/or even. The particle
vai partly assents, partly imposes on our Lord's words the sense of
assenting to her prayers, that is, it prays. So Philem. ver. 20, and
Judith ix. 12. [These were things not to be learned from books be
forehand. The spirit of faith supplies the best forms of prayer. V. G.J
Eat — Since children often waste bread. Of the crumbs — She does
not say morsels, nor the bread. Which fall — In opposition to take
and cast, ver. 26. She asks for it as a deed of unmixed beneficence.
From — She does not ask to be admitted to the table, but implies that
she was not far from it. Her nation adjoined Israel. Their masters
— This indicates the prerogative of the children, and yet a certain
relationship between them and the little dogs. The language of the
Canaanitess corresponds with Canaan, servant of servants, Gen.
ix. 26.
28. 0 woman — Now at. length he addresses her. [Awarding her
no ordinary praise, and her great humility prevented all danger of her
being puffed up. V. G.J Great — Modesty does not interfere with
greatness of faith ; ch. viii. 8, etc. As — After the struggle, so much the
more is given. Thou wilt — There is faith even in the will. From—
Lasting health followed. [And the woman had won the strength
which Jacob won by his night-long struggle with the angel. Gen
xxxii. 24, etc. Trench.J
29. Sat — He did not volunteer to bid the people approach, but
awaited them.
30. Others — Who were sick. Cast — Since they pressed upon each
other. [Instead of zou ' Itjoou, Jesus, read auzdi), his. Tisch., Alf]
31. [Tisch. inserts xai, and the lame. Of Israel — See ver. 24.
V. G.J
32. I have compassion — Whilst the people forget hunger in admira
tion, Jesus pities them, and is not affected by their praise of his mir
acles. Elsewhere glory and mercy seldom meet. They continue with
Me — [Other sufferers being laid before him from time to time. V. G]
It was the interest of the people to remain with Jesus ; and yet He
seizes that as a reason for conferring a new benefit upon them. The
people were ready to remain longer. Nothing — In the Greek zi, what,
is put for 8, that which, see the Sept., Gen. xxxviii. 25. Fasting-
He never sent men away in want.
33. [Tisch. omits auzou, his. So ver. 36.] Whence — Comp. Num.

MATTHEW XVI. 1. 203
xi. 21 ; 2 Kings iv. 43. We — The disciples already understood that
they would have some part in the matter. [The question shows weak
ness of faith, and strange forgetfulness of the previous miracle of
feeding ; ch. xiv. 15, etc. Their memory was often very weak, until
they received the Holy Ghost. They walked in a world of wonders,
spiritual and physical, where they felt strange until He came and
brought to their minds all that Christ had said and done. Jno. xiv.
26. Ols]
34. A few little fishes — They disparage their provision, for in ver.
36 the diminutive form is no longer employed.
36. Gave thanks — It is right to give thanks even before food ; Acts
xxvii. 35, and then it is the same as a blessing. For it is an acknow
ledgment of the Divine goodness for the past and the future. Jesus
referred everything to the Father, and he gave thanks for the loaves,
and for the approaching satisfaction of the people's hunger. Comp.
John xi. 41. The verb, euyaptozBlv, to give thanks, is blamed by
Phrynichus, but is used also by Diodorus Siculus.
37. [Baskets— See on ch. xvi. 9-10.]
38. [Four thousand — They were indeed mighty miracles, whereby
five thousand (ch. xiv. 21) and four thousand men were fully satisfied
with food ; and then the abundance of Jesus's miracles had reached
its highest point. How widely His glory ought to have been spread
abroad by so many thousands of witnesses ! Harm.J
39. Took ship — Gr. the vessel, namely that mentioned a little be
fore, ch. xiv. 33.

CHAPTER XVI.

1. The Pharisees and Sadducees — [Who, like all wicked men and
unbelievers, however they differ, unite against Jesus. Q.J The com
mon people mostly adhered to the Pharisees, men of rank to the Sad
ducees, Acts v. 17, xxiii. 6 ; as now the mass are more prone to
superstition, the educated to atheism. These two are opposite ex
tremes. The Evangelists describe only two attempts of the Saddu
cees against Jesus, the first of which is here told. For they cared
less than the Pharisees about religion. From heaven — Miracles had

204 THE GNOMON OF THE NEW TESTAMENT.
been performed from heaven in the times of Moses, Joshua, and
Elijah. The reason why the Pharisees were unwilling to accept as
divine the miracles hitherto performed by Jesus, seems to have been
this : that since he had not yet produced a sign from heaven, they
thought that the rest might come even from Satan ; comp. ch. xii.
24, 38 ; and that a sign from heaven affecting the whole creation,
was greater than signs performed in the microcosm of man. [Per
haps, also, they were relying on the prophecy of Joel ; Acts ii. 19.
V. G.J The Sadducees, who believed that there was no Spirit, and
therefore no Satan, were of opinion that the power of Jesus extended
only to hunger and diseases of the body, not to all greater matters.
In each class, too, the disposition to take pleasure in a variety of mir
acles, as sights, was strong. This lust of theirs is indicated by the
word we would, see ch. xii. 38.
2. Evening, morning — Two most common and most popular signs;
[though, from natural laws, not applicable to all climes. App. Crit]
3. [Tisch., Alf, etc. omit ^Yizoxpirai, hypocrites.J Hypocrites—
Their greater skill in natural than in spiritual things was hypocrisy ;
for they who have the one have much less excuse than dull men for
being without the other, although they often are without it. For an ex
ample of both together, see ch. ii. 2. The look of the sky — Not /ace,
Aman's look varies, his face is always the same. An instance of per
sonification, as just before in the word azuyvd^cov, lowering. The
signs of the times — Those suitable to particular periods. Jesus teaches
that not only are periods td be distinguished by their signs, but also
signs by the character of periods, and signs and the kinds of them
from each other. For the mode in which God gives himself to man
is various — by various doctrines, persons, periods, signs — all of which
correspond to each other ; different signs therefore are appropriate to
different periods. [The signs of any period, then, are those circum
stances and events which are significant in reference to Jesus (comp.
ch. xi. 4. etc.), as his teaching and work, including of course his
miracles ; but especially too the movements and expectations among
the people. DeW.J Those signs, not indeed of the greatest outward
splendor, but such as were altogether beneficial to man on earth ( ch.
ix. 6), were appropriate to the walk of Messiah on earth; ch. viii. 17;
Luke ix. 54. They ought then to have brought proofs, not from
heaven, but from themselves ; Luke xii. 57. For the same reason,
after His ascension, he did not exhibit signs on earth, as before;
[nor hereafter will signs from heaven be wanting. V. G] Can ye
not — Distinguish sign from sign ? — said with astonishment. If you

MATTHEW' XVI. 6. 205
would, you could most fully ; as it is, voluntary blindness prevents
you. 4. Nation or people — Itself a sign of its own time ; for such it was
to be in the time of Messiah ; ch. xi. 6. Wicked — And troubling.
Adulterous — Accustomed to break the marriage vow. to which God
attached a most sacred obligation. A sign, no sign — A forcible re
petition. They prescribe the kind of miracle just as if there were no
other kind ; [being weary of those they had seen in such great num
bers ; and asking, therefore, once and again, for a sign from heaven.
Harm. ;] therefore every kind of miracle is refused to them. The
miracles performed afterwards were wrought, not for the sake of such
men, but for that of the common people and the sick. [And of these
miracles, Matthew subsequently mentions scarce one; Mark, only
that upon the blind man of Bethsaida, ch. viii. 22. But his teaching
Jesus continued without intermission. Harm.] The sign of Jonah —
[roEi Ttpoiprjzou, the prophet, not being genuine here. Tisch., Alf.]
This was not from heaven but out of the midst of the earth. Jonah
by his return from the whale proved his mission to the Ninevites ; a
demonstration of his Messiahship was given the Jews by the resurrec
tion of Jesus, on whom they had not before believed. Pie silently
implies, moreover, that after the three days spent in the midst of the
earth, there should be signs enough from heaven, and these were ac
complished by His ascension into heaven, and shall be again at the
destruction of the heavens ; comp. ch. xxiv. 30, Acts ii. 19. Nay
more, not even then was it true that there were no signs from heaven ;
ch. iii. 16. Left — Just severity ; Tit. iii. 10. Our Lord never left
the people in this manner.
5. [Omit auzou, his. Tisch., Alf]
6. ''Opaze, take heed — Zeal for purity of doctrine is necessary.
Leaven — [Named here as unclean, injurious, penetrating, and diffusive.
DeW., Alf.J The language is metaphorical, and therefore enigmati
cal ; and by it our Lord tries the progress of the disciples, already
long His hearers. The metaphor, however, alludes to the thoughts
with which the minds of the disciples were overflowing. Do not care
for the want of earthly bread, but about the perilous food which the
hypocrites set before your souls. It is probable that the disciples
had forgotten the loaves, because the controversy raised by the Phari
sees and Sadducees (ver. 1) had kept them in a state of anxiety and
temptation. The Pharisees and Sadducees were elsewhere strongly
opposed, yet now they had conspired against Jesus, ver. 1 ; therefore
He included both of them under the one title, hypocrites, ver. 3, and
here guards His disciples at once against both. And their hypocrisy

206 THE GNOMON OF THE NEW TESTAMENT.
was itself this leaven, Luke xii. 1, by which they were impelled to reject
the signs of the present time, though these were most amply given,
and to demand the signs of another time ; (hence the plural times, ver.
3.) [Nay, every error of every sect consists of the one leaven, cher-
ished by the old man. V. G.J The believer both believes and speaks;
he who separates either of these from the other is an unbeliever, is a
hypocrite ; see ch. xxiv. 51, note. Neither is he therefore free from
hypocrisy who has little faith; ver. 8. The disciples are most oppor
tunely admonished to beware of this leaven, as they did not yet under*
stand it from the present signs ; ver. 11. [There is also here a pecu
liar appropriateness in the language ; since the disciples had twice
been present, not long before, at the divine miracles which he had
wrought upon bread, and had even taken a part in its distribution ;
but were now feeling the want of bread. They might then have been
the more deeply mindful of spiritual bread, and have realized the
need of sound doctrine. V. G.J
7. Bread — Gr. dpzouc, loaves. The family of Jesus lived very simply
and frugally. They thought that they should have to buy bread in the
place to which they were now coming, and that there would not be a sup
ply of bread which could be ascertained not to have been subjected to
the leaven of the Pharisees. Jesus answered, that even if no other bread
could be procured, they should yet be fed even without the bread of
the Pharisees or of that whole region.
8. [Omit auzdlz, unto them. Tisch., Alf.J Why reason ye — [Men
spend much time, day and night, in turbulent reasonings. V. G] A
man blames himself more for want of care in outward things, which
God is most ready to pardon. The estimate of faith is higher. Of
little faith — By poverty of faith, the fall is easy, not only into doubts
and fears, but also into errors of interpretation and others, and into
forgetfulness. [By giving the caution respecting leaven, the little
faith of the disciples who were anxious about bread was exposed.
But the Lord afterwards strengthened it, by reminding them of the,
repeated feeding of so many thousands. Harm.J
9. Not yet — The fault of the slow learner is increased by his hav
ing heard long ago. Understand — The verb voico, here rendered under
stand, expresses something more voluntary than auvifjyi in ver. 12; see
Mark vii. 18 ; 2 Tim. ii. 7. Sin even affects the mind and the memory.'
They ought to have understood, even if those two miracles had not been
performed. We ought to retain in memory even the details of Divine
works, and from former help to hope for more. [The fault here laid
to them is not the forgetfulness with which they charge themselves,

MATTHEW XVI. 13. 207
Ver. 7; but one very different, springing from stupid unbelief.
V. G]
9, 10. Baskets — Gr. in ver. 9, xoiplvouz, cophini, ver. 10, onupldaz,
spyrides. In the first miracle, as the number of loaves answers' to
that of the thousands, so the number of cophini to that of the apos
tles ; so that each of them had the cophinus which they carried full ;
in the second, the number of spyrides answers to that of loaves. If
they had had more cophini in the one instance, or spyrides in the
other, the bread would without doubt have been increased in quantity,
comp. 2 Kings iv. 6, that they might be filled ; Mark viii. 20. But
the spyris was larger than the cophinus ; an ancient gloss renders
xbipivoz, corbis, eorbula, a twig basket or pannier. Juvenal speaks of
needy Jews, whose household stuff consisted of a cophinus and some
hay ; from which it is evident that the cophinus was lighter ; so that
one might carry it about for daily use. The spyris seems to have held
a porter's full burden. Comp. Acts ix. 25. [The former word pro
verbially, denoted a Jewish traveling basket, as in Juvenal ; the latter
seems to have been a kind of basket for storing grain, provisions, etc. ;
and therefore larger than the former, probably much larger. Kitto
cited by I. B. But this is doubtful, and nothing can be certainly
affirmed as to the distinction between them. Comp. Mey. etc.]
10. Of the — That which one enjoys and uses is his. Ye took — For
future food, as a compensation for the five and seven loaves which ye
spent. 11. How — A particle of wonder. Comp. ch. viii. 10, note. Not
concerning bread — The literal meaning is often truer and more sublime
than the meaning of the letter; and where the latter treats of the
natural, the former leads to the spiritual. In spiritual things heavenly
words ought to be taken more closely. [For rzpooiyeiv, to beware,
Tisch., Alf., etc., read izpoakyeze, beware ye.J
12. Understood — Jesus still left something to be understood by the
disciples. He shows them what leaven did not mean in this passage;
it was their part, when they heard what it was not, to gather what it
was. So also in ch. xvii. 13. [Tisch. omits zou dpzou, of bread. Alf.
reads ziov dpzcov, in plural.] Of the doctrine — The leaven of the
doctrine. [Of which there is a specimen in ver. 1. V. G.J The
word doctrine, in contrast to bread, is taken comprehensively, so as to
mean even hypocrisy. The leaven was this hypocritical doctrine.
13. But when — There was a remarkable interval of time between
the things just narrated and those now introduced.* The connection
* Mark and Luke, as well as Matthew, begin a new section here, in which, with a
common design, they show how He proceeded upon His last journey, replete with salva-

£08 THE GNOMON OF THE NEW TESTAMENT.
of the narrative therefore is not close. That which follows took place
a short time before the Lord's passion ; and the shortness of this
interval, [about a month and a half, V. G.J assists the right inter
pretation of the promises in ver. 18 and 28, and of the prohibition in
ver. 20, ch. xvii. 9, etc. [A few weeks later, the restraints were
removed, and all became known in every direction. The sum of what
the disciples had thus far learned was, Jesus is Christ. This is re
peated and confirmed, ver. 16, and upon it is built further the pro
position, Christ shall suffer, etc., which is the sum of the rest of the
Gospel history. V. G.J Cmsarea — This very name, which had not
before been given to towns in Palestine, might have warned all that
the Jews were subject to Csesar, the sceptre having departed from
Judah, and that Messiah had come. In sacred exposition, the reader
ought to place himself,* as it were, in the time and place where the
language was spoken, or the thing occurred, and to consider the influ
ence of circumstances, the force of the words, and the context. Phi-
lippi — The inland Csesarea is thus distinguished from that on the
sea-shore. [It lay at the foot of Mt. Libanus, near the source of the
Jordan. It was called Csesarea by Philip the Tetrarch, who enlarged
it. Mey., Alf.J Whom — The disciples had profited by listening and
inquiry; now their Master examines them by questioning, and gives a
model of catechising. [Tisch., Alf. omit ps, me, and read, say the Son
of Man to be. Mey. retains it in the same sense as Beng., Whom do
men consider me to be, as the Son of Man ? that is, In what sense do
they understand this title, which I give myself?] The Son of Man
— Whom I myself am wont to call the Son of Man. Peter hits the
right antithesis, ver. 16: Thou art the Son of the living God; comp.
John v. 19, 27. This title, Son of Man, is frequent in the Evangel
ists, and is to be carefully observed : no one was so called but
Christ Himself, and he by no one, while He walked on earth, save by
Himself. First in John i. 51, when first men were found to acknow
ledge Him as Messiah and Son of God (ibid. ver. 50), and afterwards
very often, both before and after the prediction of the passion. For
by those who avowed faith in him, he was called Son of David. The
Jews rightly suspected (John xii. 34), that Son of Man meant Messiah.
fion, in the northern part of the land of Israel. Near Csesarea Philippi, He asks the dis
ciples, when alone with them, Whom do men say that I am ? and informs them of His
Passion. Then He arranges His journey, so that He now imbues the whole land of
Israel with the good seed. After the manifestation of His glory on the mount, He returns
to Capernaum, directing His course from thence through the midst of Samaria and Gali
lee: then onward beyond Jordan, bending His course towards Judea, He bids farewell
to Bethabara [John x. 40, comp. with i. 28. /. B.], and having crossed the Jordan afresh,
comes finally to Jericho and Bethany, Matt. xvi. 13 to xx. 34, etc. Barm.

MATTHEW XVI. 14. 209
For as the first Adam, with all his race, is called Man, so the second
Adam (1 Cor. xv. 45) is called Son of Man, not in the sense in which
DIN 'M, sons of (common) men, that is, the weak, are opposed to »'x '13,
sons of (great) men, that is, the powerful, Ps. xlix. 2 ; (Heb. xlviii. 3;)
nor that in which men in general are called sons of men, Mark iii. 28 ;
Eph. iii. 5 ; Ezek. ii. 1, etc. : but with the article The Son of Man,
6 ulbz zou dv&pcuitou. The article seems to refer to the prophecy of
Daniel, vii. 13. This, in sooth, is that One Man whom Adam, after
his fall, expected, by the promise, for his whole progeny ; 6 dBuzspoz,
the second, 1 Cor. xv. 47, to whom every prophecy of the Old Testa
ment pointed, who holds the rights and primogeniture of the whole
human race, Luke iii. 23, 38, and to whom alone we owe it (Ps. xlix.
20) that the name of man is not an affliction to us, Rom. v. 15.
Moreover by this title Christ, in his walk among men, was able both
to express, and in accordance with the divine plan for that period, to
conceal among men (comp. ch. xxii. 45), and hide from Satan the
fact that He was the Son, absolutely so called, that is, the Son of God
promised and given to man, Gen. iii. 15 ; Isa. ix. 6 ; and sprung from
man, Heb. ii. 11 ; (just as by the one word lifted up, he pointed to
both his cross and his glorification ; Jno. xii. 32 ;) and at the same
time, as it were, reminded Himself of His present condition, Matt.
xx. 28 ; Phil. ii. 7, 8. Neither is this title appropriate only to his
humiliation, but he is called Son of Man, in every conspicuous situa
tion, (Jno. xii. 34. Comp. ver. 35, the light with you,) either in humil
iation or exaltation. It was also in harmony with his bodily appear-
ance, which was youthful, Dan. vii. 13. On the whole, examine ver.
27, 28; ch. xii. 32, xxiv. 27, 30, 37, 39, 44, xxv. 31; Luke xvii. 22;
John xii. 23 to 36, v. 27 ; Acts vii. 56. Therefore also such a title
does not once occur in all the twenty-one apostolic epistles, but instead
of it, the title Son of God; for in Heb. ii. 6 the article is not added,
and the words are David's, not Paul's. Yet Paul often calls Christ
both dvdpcoTtoz, man, and dvyjp, a man. See on Rom. v. 15. And in
the Apocalypse, ch. i. 13, xiv. 14, as long before in Dan. vii. 13, that
is but an allusion to this title. The agreement of the apostles, even
in the case of this single phrase, shows that they wrote by the same
Divine impulse.
14. Some, some, and others — It is not enough to know the various
opinions of others, our own faith ought to be established, and then it
may make progress, even by the views of others, though vain in them
selves. John, or one of the prophets — There is no need to refer this
to a belief in transmigration, on the part of the Pharisees ; for their
supposition was the actual return of the living Elias himself, or the
27

210 THE GNOMON OF THE NEW TESTAMENT.
resurrection of the others from the dead ; ch. xiv. 2 : Luke ix. 8, 19.
Jeremiah — Who was at that time expected by -the Jews. One — Some
one indefinitely. They did not think that anything greater could
come than they had already had. With Moses they did not compare
Jesus. 16. Answered — Peter everywhere, from the warmth of his disposi
tion, took the lead among the apostles in speaking. Simon Peter-
On this solemn occasion his name and surname are joined. It is clear
that Simon acknowledged the Son of God more quickly and fully than
his fellow disciples, and outshone them. Thou art — He says firmly,
Thou art, not I say that Thou art. It was proper that Peter should
first believe this, and then hear it on the Mount, ch. xvii. 4. Peter
had already uttered a similar confession ; John vi. 69 ; but this is
mentioned with greater distinction, since he delivered it after so many
temptations, [Jno. vii.-x. E. B.,J and in answer to so solemn an
inquiry. The Christ, the Son — These two appellations, therefore, are
not exactly synonymous, as Locke thought, yet when one is expressed
the other is tacitly implied, see Acts ix. 20. And there is a grada
tion here ; for the knowledge of Jesus as Son of God is higher than
of Him as Christ. [Living — Commonly so called, in contrast with
the dead gods of the heathen. Mey.J
17. Blessed — This word signifies a condition not only blessed, but
at the same time rare ; ch. xiii. 16. Jesus had not said to his disci
ples before that he was Christ. He had done and said those things
by which, through the revelation of the Father, they might perceive
that he was Christ. Simon Bar-jona — This express naming signifies
that the Lord knoweth them that are His, and it recalls to Peter's re
membrance that instance of omniscience which had been shown him in
John i. 42; comp. xxi. 15. [Peter himself scarce thought himself to be
so acceptable. The blessed man is, not he who claims something on
his own authority, but he who is called so by the Lord. V. G] Flesh
and blood — Any man whatsoever ; flesh and blood, by metonymy, for
body and soul: Eph. vi. 12; Gal. i. 16. Before Peter no mortal at
that time knew this truth ; ver. 14. Hath not revealed — The know
ledge of Christ is not obtained but by Divine revelation ; ch. xi. 27.
My Father — By these words the sum of Peter's confession is repeated
and confirmed. The heavenly Father had revealed it to Peter by the
teaching of Jesus Christ, inscribed on Peter's heart.
18. Thou art Peter — This corresponds with great beauty to the
words, Thou art the Christ — [All the modes of address recorded in
Scripture, as employed by Christ to his own and by them to Christ,
are most becoming. V. G.J Peter — rock — Peter, Gr nezpoc, else-

MATTHEW XVI. 18. 211
where signifies a stone ; but in the case of Simon, a rock. It was not
fitting that such a man should be called Uezpa, rock, for this has a
feminine termination ; on the other hand Matthew would gladly have
written ini zouzw zw nezpcp, upon this stone, if the usage of the
language allowed it ;¦ wherefore these two, nezpa and nezpoz, rock and
stone, stand for one thing, just as both are expressed in Syriac by one
noun, Kepha. Peter is here used as a proper name. For it is not,
Thou shalt be, but, Thou art ; and yet the force of the name as denot
ing a rock, is openly declared. The Church of Christ is certainly,
[Eph. ii. 20,] Rev. xxi. 14, built on the apostles, both as the first be
lievers, and because it is through their labors the rest have been
added; and in this the prerogative of chief, in a certain sense, was
clearly Peter's, yet without destroying the equality of apostolic au
thority. For he was the first to gain many Jews (Acts ii.), and the
first to admit Gentiles to the Gospel. (Acts x.) [And the same apos
tle, in this very passage, surpassed the rest of the disciples by hia
acknowledgment and confession, as it is probable that none of them
would have answered at that time with so great alacrity. V. G.J He
moreover was especially commanded to strengthen his brethren, and to
feed the sheep and lambs of the Lord. Nor can we imagine that this
illustrious surname, elsewhere commonly attributed to Christ Himself,
who is also called Rock, could have been bestowed on Peter without a
most important meaning. In the list of the apostles, too, he is called
first, and always put in the first place ; Matt. x. 2 ; see also 1 Peter
ii. 4-7. All this is said with safety, for what has it to do with Rome?
[Whether Peter was for any time at Rome, and that not in imprison
ment, is full of doubt. If he was, he was so, certainly, simply as an
apostle ; and the church planted there had its own ordinary ministers.
To their place, therefore, not to his, succeeded the Bishops of subsequent
ages, who afterwards degenerated and became Lords and Popes. V.
G.J Let the Roman rock take heed lest it fall under the censure of
ver. 23. And — A most magnificent promise, concerning in different
ways, the gates of hell, the kingdom of heaven, and the earth. I will
build — He does not say, on this rock I will found ; for Peter is not the
foundation. It is wise to build on a rock ; ch. vii. 24. My Church
— A magnificent expression concerning Jesus, not occurring elsewhere
in the Gospels. [Church — ixxXyaia ; this word occurs in the Gospels
here and Matt, xviii. 17 only ; the congregation of the faithful. Alf.J
The gates of hell— The word -ituX.ai, gates, is without the article. With
hell is contrasted heaven, ver. 19, as in ch. xi. 23. Against faith hell
has no power ; faith has power for heaven. The gates of hell (as else
where, the gates of death) are named also in Isa. xxxviii. 10 ; Wis. xvi.

212 THE GNOMON OF THE NEW TESTAMENT.
13. Hell, advjz, is exceedingly strong (Cant. viii. 6); how much
more its gates? The metaphor, gates, is taken from architecture,
as in I will build, and the keys. The Christian Church seems, as it
were, a city without walls, and yet the gates of hell, which assail it,
shall not prevail. The defences of hell, and the corresponding forti
fications of the world, are here intended; for instance, the Ottoman
Porte, and Rome, where Erasmus Schmidt thinks that the mouth of
hell is ; that it was opened in the time of Marcus Curtius, and will be
opened again hereafter, Rev. xix. 20. [Beng. here quotes a passage
in which Schmidt refers to the descent of Ulysses and that of Eneas
into hell, in Homer and Virgil, and to Livy's account of Marcus Cur
tius. In his day, such old fables were more seriously, viewed than
now.] 19. I will give thee — The future tense. Christ himself, when ex
alted, received the keys according to the divine plan. Rev. i. 18.
Our Lord afterwards gave the keys, which he here promised to Peter,
not alone ; comp. Luke v. 10 ; but first in order of time ; since Peter
was the first who, after the resurrection of Christ, exercised the apos
tolic office ; Acts i. 15, ii. 14. If the keys had been given exclusively
to Peter, and the Bishops of Rome after him, and not to the other
apostles, then after Peter's death, the Bishop of Rome should have
been the pastor of the surviving apostles. The keys — Keys denote
authority. TertuLlian says : the apostle has given thee the keys of the
meat market, in allusion to 1 Cor. x. 25. Keys are available for two
purposes, to close and to open ; the keys themselves are not said to be
two. [It may indeed be thought that quite a number of keys were
given to Peter. Hence he opened so effectively, to Jews and Gentiles,
the entrance to the kingdom of heaven. Comp. the contrast in ch.
xxiii. 4, 13 ; Luke xi. 52. V. G.J One and the same key closes and
opens, Rev. iii. 7. The Jews declare that a thousandkeja were given
to Enoch. The kingdom of heaven — He does not say of the Church,
nor of the kingdoms of the world. Thou shalt bind — Thou shalt loose
¦ — The keys denote the whole office of Peter. The words bind and
loose, therefore, [which do not properly apply to keys, but are inti
mately connected with their use, V. G.J comprehend everything
Peter did by his apostolic authority, in virtue of the name of Jesus
Christ, and through faith in that name, by teaching, convincing, ex
horting, forbidding, permitting, consoling, remitting, Matt, xviii. 18,
1 5 ; John xx. 23 ; by healing, Acts iii. 7, ix. 34 ; by raising from the
dead, Acts ix. 41 ; comp. ii. 24 ; by punishing, Acts v. 5 ; comp. 1
Cor. v. 5. He himself records, in Acts xv. 8, an instance of a mat
ter performed on earth and sanctioned in heaven. It is advisable to

MATTHEW XVI. 21. 213
compare with this passage that in Matt, xviii. 18, and with both a
third in John xx. 23. In this passage, to Peter alone, after his con
fession of Jesus Christ, the authority is promised, first of binding,
secondly of loosing sins, and whatsoever is included under that au
thority ; and this is done as it were in an enigma, the things not being
expressed which were to be bound and loosed, because the disciples
were not yet capable of comprehending a matter so great ; Luke ix.
54. In chapter xviii., after the transfiguration, the disciples, who
had advanced in faith, receive in common the authority, first to bind,
and secondly to loose, the offences of their brethren, but especially of
loosing them by prayers in the name of Christ. In John xx., Jesus,
after His resurrection, breathed upon His disciples, and gave them
authority, first to remit, and secondly to retain sins ; for thus are the
words and their order changed when the gate of salvation has been
opened. The chief part of the apostolic authority is over sins. (Comp.
Hosea xiii. 12.) The rest of it is contained in this discourse by syn
ecdoche. It is not foreign to our present purpose to compare a pas
sage of Aristophanes as to the use of the verb Xusiv, to loose. The
Frogs — Act ii. scene 6, [in Dindorf, ver. 691] aiziav ixdslai, AYIA1
zdz itpbzepov apapziaz (yj>y), that is, faults are to be loosed or remitted,
to those who give reasons for them.
20. [Tisch. and Alf. omit auzou, his. Also Irjaouz, Jesus. J To no
one — Jesus had not, even to his apostles, said that he was Christ,
but he left it that they might perceive it themselves from the testimony
of facts. It was not suitable, therefore, that that should be openly
told by the apostles to others, until his resurrection, which was to be
the crowning testimony to his Messiaship. [For even Peter could
Bcarcely reconcile the doctrine of his passion with that of his divine
Sonship. Harm.J For he who injudiciously propounds a mystery to
those who do not comprehend it, injures both himself and others. Be
sides such as would have believed in any way that Jesus was the
Christ might have sought for an earthly kingdom with seditious up
roar; while the rest, and the greater number, might have rejected
such a Messiah at that time more vehemently, and have been guilty
of greater sin in crucifying him, so as to have had the door of repen
tance less open to them for the future. Afterwards [but a few weeks
intervening, indeed, Harm.] the apostles openly bore witness to this
truth. The Christ — Soon after the disciples had acknowledged and
confessed Jesus as the Christ, He showed them His transfiguration,
ch. xvii., and among them openly spoke of Himself as the Christ ;
Mark ix. 41 ; John xvii. 3.
21. Began — It is clear, therefore, that he had not shown it them

214 THE GNOMON OF THE NEW TESTAMENT.
before. [Except in dark sayings. V. G.J The Gospel may be divided
into two parts, from which the divine plan of Jesus shines forth. The
first proposition is, Jesus is the Christ ; the second, Christ must suffer,
die, and rise again, comp. John xvi. 30, 31, 32, or more briefly, Christ
through death will enter into glory. Jesus first convinced his disciples
of the first proposition respecting his person ; and then they were
bound to believe Him, even before his passion, in the second. After His
ascension, the people first learned the second proposition, and thence
were convinced of the first; Acts xvii. 3. As soon as Jesus had per
suaded His disciples of the first proposition (ver. 16) He added the sec
ond. Afterwards He led them to the mount. [Where the same voice
sounded from heaven, as before his baptism : This is my beloved Son, with
the added exhortation, Hear him. He was to be heard, especially in
those things which had been the sum of the conversation recently hold on
the mountain concerning his approaching decease at Jerusalem, (Luke
ix. 31,) that is, His passion, death, and resurrection. Harm.J The or
der of the harmony of the Gospels is of great importance in observing
these things. Men frequently teach all things at once, not so Divine
wisdom. To show — Openly. Must go — And at the same time leave
that plan of action to which the disciples were accustomed. Suffer—
When aught of glory accrued to Jesus, as in this instance by the con
fession of Peter, then especially he used to call to mind His approach
ing passion. This first announcement mentions His passion and death
generally ; the second, ch. xvii. 22, 23, adds his betrayal into the
hands of sinners; the third, ch. xx. 17-19, at length expresses his
stripes, cross, etc. The first was nearer in point of time to the second,"
than the second to the third. Elders, chief priests, scribes — Three
classes of those who ought to have led the people to Messiah. In
modern language they might be called Council of Justice, the Con
sistory, and the Theological Faculty. Be raised — He adds nothing
yet of His ascension. By degrees, all further particulars are disclosed;
ver. 27.
22. Took hold of— As if by a right of his own. He acted with
greater familiarity after his declaration of acknowledgment. Jesus
however reduces him to his level ; comp. Luke ix. 28, 48, 49, 54, 55.
[Rather took aside. Comp. Mark viii. 32, 33. Mey.J Peter— The
same mentioned in ver. 16. [After a praiseworthy deed, how easily
it may happen that one stumbles all the more sadly ! V. G.J Reason
endures more easily the general proposition "concerning the person of
Christ, than the word of the Cross. Sudden changes occur in Peter,
in ver. 16, 22, and ch. xvii. 4. Thence he testifies from experience
that we are preserved by the strength of God, (1 Pet. i. 5,) not ow

MATTHEW XVI. 24. 215
own. Began — [But was not suffered to continue. Mey.J He had
received the other doctrines without objection. Propitious unto Thee
¦ — Gr. tXsibz aoi, supply, may God be. ' An abbreviated form. Thus
in 1 Mac. ii. 21, we meet with iXecoz ijplv xazaXc7:eiv vbpov, God for
bid that we should forsake the law. And thus the Septuagint some
times express the Hebrew rrrbn, profane be it, that is, far be it.
23. Depart — It is not your place to take hold of and rebuke Me.
The more he had declared Peter blessed, the more does he now
reprove him. He was previously prepared by faith to digest the re
proof. Christ purposes both to con ect him and preserve the other
disciples ; ver. 24. Behind Me — Out of my sight. [It becomes thee
to be, not my adviser, but my follower. V. G.J Satan — An appella
tive. Comp. Jno. vi. 70, concerning Judas. But comp. note on Rev.
xii. 9. Peter thought himself very kind when he said, be it, etc., but
yet he is called Satan, [that is, thou who art, like Satan, a tempter.
De W.J Comp. 2 Sam. xix. 22, where jtaty, Satan, signifies one who
puts himself in the way. An offence unto me — That is, thou dost
not only take offence at my words, but, if it were possible, thou
wouldst place before me a hurtful stumbling-block by thy words. This
is said with the utmost force, and declares the reason of our Lord's
swift severity towards Peter. [Thus the Saviour repelled, at the very
moment, everything that might have been an offence ; just as fire re
pels water, which can come very near it, but never can mix with it.
V. G.J If anything could have been able to affect the soul of Jesus,
the words of the disciple would have been more dangerous than the
assajilts of the tempter, ch. iv. Comp. note on Heb. iv. 15. Rock
and stumbling-block form an antithesis. Our Lord sends away behind
him the stumbling-block placed before his feet. That be of God —
The precious word of the cross. The apprehension of Jesus is always
divine. [The cross is an offence to the world : the things which op
pose the cross were an offence to Christ. This apprehension of the
sufferings of Christ, and those who are Christ's, and of the glory which
follows, (1 Pet. i. 11,) Peter cherished at a subsequent time, as his own
first Epistle abundantly testifies. V. G.J Tmv dvdpibnojv, of men —
The same as flesh and blood in ver. 17.
24. [The connection of thought with the preceding is, not only I,
but my followers too, must suffer. De W.J Will — No one is com
pelled; but if he will, he must submit to the conditions. Come after
me — This denotes the outward state and profession. Follow — The
duty. Utterly deny — Gr. dizapvrjodo&to. Weigh the force of the
word in ch. xxvi. 70. To deny is to renounce oneself. Thus, Tit. ii.
12. Apvsladai, to deny; Luke xiv. 33, dnozdaaeadat, to forsake.

216 THE GNOMON OF THE NEW TESTAMENT.
Contrast bp.oXoyia, confession, or profession; Heb. x. 23. [When
Peter does to himself what he did to Jesus in his denial, he denies
himself. When Peter's human nature desires this or that, Peter retorts,
I do not know Peter now, he and I have no relationship, nor am I
sure what the man wills and means. To him who has grown so strong
over himself, the cross is no burden, nor is anything sweeter than fol
lowing Christ. V. G.J Me — To be where I am. ,
25. Will save — Not shall save. Life — Gr. <puyfjv, soul — The man in
his animal and human relations. Save — Naturally. Shall lose — Spiritu
ally, or even corporeally. May lose — Naturally, having cast away all
self-hood by denying it; It is not said, will lose, [as the English ver
sion, implying desire. J For My sake — This is the aim of self-denial:
but many lose life, for the sake of other things themselves, or the
world. ShaU find — In Mark and Luke it is shall save; spiritually, or
even corporeally. In the world there is danger. The soul that is saved
is something found.
26. Whole — No one has ever yet gained the whole world ; and if
he should, what would it profit him ? Soul — The true wisdom refers
everything to the soul's interest ; trie false, to the body's. What shall
he give ? — The world is not enough [to redeem the one soul of one
man. But how vast the multitude redeemed by Christ's blood, even
the whole world ! V. G.J As an exchange — Which ought not to be
of less value than the soul to be ransomed.
27. Shall come — Gr. yeXX.Bi ep-^Ba&ae, is to come. Stronger than
the simple iXeuoezai, shall come. As the teaching concerning the per
son of Christ is immediately followed by that of his cross, so is the
latter by that of his glory. Then — All things are put off till then.
Shall render to every man — This is a work of Divine Majesty; see
Rom. ii. 6. [This phrase is very frequent in Scripture. V. G] Works
— Gr. izpuZiv. In the singular, for the whole life of man is one doing.
[Out of which many works proceed, which are good or evil, as it is
subject to Christ or to the belly. V. G.J
28. Some — Our Lord does not name them, and it was profitable for
them not to know that they were meant. [He may have sharpened
the others, too, at the same time. V. G.J Peter then scarcely
hoped that he would be one of them. Here— A strikingly demonstra
tive particle. Till they see — Something future is indicated, but not im
mediate, (otherwise all, or nearly all, would have lived to that time,)
but yet something in that generation. This term has various inter
vals : the seeing, various degrees up to the death of those who saw it,
which followed at various times : Comp. in Luke ii. 26, the expression
before he had seen, said of Simeon. And the advent of the Son of

MATTHEW XVII. 1. 217
Man advanced another step before the death of James (Acts ii. 36,
and that book in general, as far as ch. xii. 2, and comp. Heb. ii. 5,
6, 7) ; another before the death of Peter (2 Pet. i. 14, 19, Luke xxi.
31); another, and that the highest, before the death of John, in a
most magnificent revelation of the coming of Jesus Christ, which
John has described (see on John xxi. 22); and to which the event will
correspond ; ver. 27, Matt. xxvi. 64. And a previous proof of this
matter was given six days later on the Mount; and, at the same
time, out of all the disciples were chosen certain ones especially to see
it. It is beyond question, that the three who witnessed the Transfigu
ration on the Mount, [of whom James is said to have died A. D.
44, Peter, A. D. 67, and John, A. D. 102, Harm.,J had a kind of
precedence also in the after manifestations of Christ's glory. This
saying appears to have been referred to, but not rightly understood,
by those who imagined that the last day was very near. The Son of
Man coming — His conspicuous coming to judgment (see on ver. 13)
is meant, which was to begin shortly after His ascension.

CHAPTER XVII.

1. Six days — Luke says, about eight days; enumerating the days
both of the saying and the deed. This mention of the time intimates
some connection with what has preceded. The teaching concerning
the Son of God, and His departure, or Passion, was confirmed in the
Transfiguration, [The time of the Transfiguration seems to have
been night, Comp. Luke ix. 32, 37. Alf.J Taketh — Jesus knew what
would happen on the Mount. Jesus — As the name of Jesus is intro
duced here to indicate the commencement of a new portion of the
Gospel history, it is clear that the declaration in ch. xvi. 28, does not
refer exclusively to His glory on the Mount. Peter, Jam.es, and
John his brother — Matthew candidly relates those circumstances also
in which other apostles were preferred to himself. Writings of Peter
and John, who had been present, are extant. The former mentions
it in his second epistle (2 Pet. i. 17, 18) : the latter takes it for
granted, as a thing well known and attested. [Comp. Jno. i. 14. A.
F.J Comp. on Peter, James, and John, ch. xxvi. 37. A mountain —
The mountain is not named, and thereby superstition is prevented.

218 THE GNOMON OF THE NEW TESTAMENT.
Very remarkable divine manifestations have been made on mountains]
Acts vii. 30, 38. The opinion that this was Tabor is plausible. Jer.
xlvi. 18.
2. Transfigured — Gr. pezepopipajd/j. This verb implies that this
glory had always existed within Jesus. The force of the verb pszaa-
%rjp:azi£eoOat, to change, transfo-rm, Phil. iii. 21, 2 Cor. xi. 14, is
different. Comp. also the distinction between p.o pipy] form, and ajpjpe^-
fashion, Phil. ii. 6, 7, 8, and notes. Light — Inferior to the sun. Gar
ments somewhat diluted the splendor of His body.
3. Appeared — With their bodies — Moses and Elias. The departure
}f each of them from this world had been singular. Each of them
was distinguished by revelations on mountains; Sinai and Horeb.
Both of. them are mentioned together in Mai. iv. 4, 5. It is probable
that Moses was raised to life immediately on his death and burial, so
that he was not dead while Elias was alive in heaven : he certainly,
after his decease, entered the land of promise, in which this holy
mountain was situated. And yet Christ, not Moses, is the first-fruits;,"
The resuscitation of Moses does not confer life upon others; that of
Christ does. In other respects this appearance of Moses alive again
is full of mystery. Who will assert that he had already obtained im
mortality, and that no advancement in bliss came to him after the
resurrection of Christ ? Oh, how many things there are in the world
of glory above our comprehension ! If this appearance of Moses
and Elias were not mentioned in the canonical Scriptures, though it
were attested by other sufficient witnesses, who would not consider it
a fable ? Talking with — There is no pleonasm. Each of them was
conversing with Jesus. A most grand conversation. Moses, at the
end of the first dispensation, [that is, the patriarchal] ; Elias, in the
middle of the second; Jesus, at the beginning of the third. They
bear witness to none other than the true Messiah. With Him — Not
also with the three apostles.
4. Good — Heb. 310 Gen. i. 4, etc., to be — to remain. Nay, some
thing very different. Was good — see John xvi. 7. There was no
need of tabernacles for standing, Luke ix. 32, nor for a single night,?
Luke ix. 37. [Peter does not wish now that he had remained on that
mount. By the cross it is given to pass from that which is good to
that which is better. V. G.J If Thou wilt — A good and necessary-'
condition. [For KoirjaiopiBv, let us make, Tisch. and Alf. read Ttorjaw,
T shall make.J Three — not six". The apostles wished- to be with
Jesus. [And in the back ground, as servants. Ols.J For Moses— -Pe
ter recognized Moses and Elias in that light.
5. Yet— With little delay. Spake— His speaking had clearly not

MATTHEW XVII. 11. 219
been appropriate. Behold, behold — Matters of great moment, one of
the greatest revelations. A cloud — Mortal nature does not endure the
pure glory of God. Strong medicine is diluted with fluid. Sleep
must be added ; Luke ix. 32. Moses and Elias, however, entered the
cloud. Luke ix. 34. Great admission ! Divine majesty is frequently
manifest in clouds. Them — The disciples ; Luke ix. 34. A voice — A
voice came from heaven, first, ch. iii. 17 ; next, in this middle period ;
lastly, a little before the Passion, John xii. 28. After each of these
voices from heaven, fresh virtue shone forth in Jesus, fresh ardor and
fresh sweetness in His discourses and actions, fresh progress of events.
This — This utterance has three divisions, referring to the Psalms, the
Prophets, and Moses, whence they are derived. [Comp. Ps. ii. 7. Is.
xiii. 1. Deut. xviii. 15. I. B. And not long before his own depart
ure, Peter, in his second Epistle, refers to this very testimony of
glory. V. G.J Him — Above Moses and Elias. This command, hear
Him, was not uttered at His baptism ; Matt. iii. 17. Hear — It is the
business of pilgrims rather to hear and publish what they hear, than
to see as Peter wished. The Father sanctioned all things which the
Son had said of Himself as the Son of God ; and what he was about
to say even more fully,, especially of the Cross. For the Father Him
self here bore witness expressly of Him as Son : concerning the
Cross, the Son was to be heard more and more.
7. Touched — The sight and the sound prostrated them ; the
familiar and effectual touch raised them up. Be not afraid — •
Cease to fear.
8. Jesus alone — Hence it is evident that He, not Moses, nor Elias
is the Son to be heard.
9. No man — Not even their fellow-disciples. Until — Then they
did tell it; 2 Pet. i. 18. Matthew also recorded it, although he had
not been present. [For dvaazjj, have risen, Tisch. and Alf., read
iysp&i] be raised.J Be risen — The glory of the resurrection rendered
this previous manifestation more credible.
10. [His, auzou, omitted by Tisch.] Why then — To the mention of
His death they oppose a restitution by Elias, who, ver. 3, they sup
pose has come ; and they think that this fact ought not to be con
cealed, but, on the contrary, published for the promotion of the faith,
that the event may be recognized as already corresponding to the
expectation of the Scribes, npwzov, first — sc. before the Messiah's
kingdom. 11. [The words 6 ' Irjaouz, Jesus, auzdlz, unto them, and rzpiozov.
first, are omitted by Tisch. and Alf.J Cometh — The present tense,
midway between prediction and fulfilment. And the ministry of John

220 THE GNOMON OF THE NEW TESTAMENT.
was efficacious even after he was murdered. Shall restore — The same
verb is used by the Sept. Mai. iv. 6. And this office of restoring all
things is a proof that the prophecy concerning Elias did not refer to
his brief appearance on the Mount. All things — regarding parents
and children, seminally ; John x. 40, 41, Acts xix. 3. [The scribes
expected from this Elias the restoration of the theocracy, the sanctu
ary and its contents, etc. ; Jesus refers to his teaching of repentance
Mey.J 12. But — He shews that the coming of Elias and the death of
Messiah are not inconsistent, but in perfect harmony. [And that the
Elias to come was not the prophet they had seen on the Mount. Jesus
nowhere speaks of a personal return of the actual Elijah. Mey.J
They knew him not — Although Jesus (ch. xi. 14) had openly told them.
[The world either disbelieves entirely, or clings to its mere expecta*
tions, and rejects the actual fulfilment. V. G.J Whatsoever they
listed* — The death of John is not ascribed to Herod alone. Comp.
Gnomon on ch. xiv. 9. Jesus asserts that Elias has come, when John
the Baptist came ; John denies it ; both are '.rue, if compared as re
plies to the questions which occasioned them. The Jews asked John,
whether he were that Elias, (comp. ch. xxvii. 49,) who was to come
before the second advent, before the great and terrible day. John
therefore answers no. The disciples, comparing the opinion of the
Scribes with the discourses of Christ, and endeavoring to reconcile
them, fancied that Elijah the Tishbite was to come before the first
advent ; Jesus therefore replies, that he, John the Baptist, has already
come. 13. [Of John — Not of that Elias whom they had seen, ver. 3.
V. G.J
14. And — A very different scene is here opened from that which
Peter had wished in ver. 4. While Moses was on the mountain, the
people transgressed; Exod. xxxii. 1; wdiile Jesus was on the moun
tain, matters did not proceed very well with the people.
15. Have mercy on my son — The lunatic might have prayed, see
Ps, xxv. 16, both in the Hebrew and Sept., Look upon me and have
mercy upon me, for I am an only son. And this his father repeats.
The — Gr. zb. The article refers to the nature of these elements in
general ; because the lunatic is more liable to the paroxysm when
* And that in wicked, wanton lust. The necessity of breaking through so many ob
stacles for a good cause, conies from this same blind perversity of the world. Some
times he who has accomplished something good, awaits a grand recompense from Ins
world. But lie who knows God, the world and himself, cannot long indulge such a
view. The merits whicli arc thus rewarded arc not spiritual, but worldly. V. G.

MATTHEW XVII. 20. 221
near fire or water : but in Mark ix. 22, (see note,) fire and water are
mentioned, and that indefinitely, without the article.
16. Could not — It was a disgrace for the disciples to be accused
from another quarter. A candid confession of Matthew, relating to
himself also. It is wonderful that the devil did not injure the dis
ciples ; comp. Acts xix. 16.
17. Faithless — By a severe rebuke the disciples are reckoned as a
part of the multitude. How long — After Jesus had received an acces
sion of strength on the Mount, human unbelief and misery appeared
more grievous to him and obtained His succor ; comp. Ex. xxxii.
19. [The Transfiguration may have been the most delightful,
and the case of the lunatic the most painful, of the events which be
fell Jesus whilst on earth. V. G.J Shall I be — He was hastening to
the Father; yet He knew that He could not depart until He had led His
disciples to faith. Their slowness was painful ; John xiv. 9, xvi. 31.
With you — Jesus was not of this world. Shall I suffer— rMetonymy
of the Consequent, [that is, suffer here stands for abide with.J The
life of Jesus was a continued sufferance.
18. Rebuked — As an enemy. Him — The devil, Luke ix. 25. Of him
-The child.
19. [The disciples — Even Peter, James, and John. Otherwise we
would think that the case might have been given to them, on their
return from the Mount.] Said — A salutary submission and investiga
tion of the cause. Could not — They had been accustomed to perform
the miracle, ch. x. 1.
20. [Tisch. omits 6 'Ir/aouz, Jesus; and for bItcbv, said, reads Xiysi,
he saith. So Alf.J Unbelief — In this case. Faith as a grain of mus
tard seed — Contrasted with a huge mountain. This faith is contrasted
with a strong faith, and one strengthened by prayer and fasting, [see
' ver. 21.] From this it is clear, that the transportation of a mountain
is a less miracle than the ejection of a devil of the kind mentioned in
the text ; for the devil clings more closely to a man spiritually, than
a mountain to its roots physically ; and faith, even the smallest, is
more powerful than the fixture of a mountain. Do you say, Why then
is that the less frequent miracle ? I reply, it has nevertheless been
sometimes wrought ; but it is not often necessary, although the opu
lence of faith reaches thus far. A mountain is naturally by creation
in its proper place : a devil is not so in a man : hence it is more bene
ficial to cast him out than to remove the mountain. Comp. on faith,,
Mark xi. 22, etc., xvi. 17 ; John xiv. 12, 13. [To remove the literal
mountain gives no aid to Christ's kingdom, for which alone faith can
work. The hard mountains to faith lie elsewhere ; the greater mira
cles are those of grace in the heart. Stier.J Ye shall say — Ye have

222 THE GNOMON OF THE NEW TESTAMENT.
the power of saying. This is said especially to the apostles; for all
have not the gift of miracles. Mountain — Mentioned ver. 1 ; seech.
xxi. 21. To yonder place — Ye shall be able even to assign the moun
tain a place. Nothiny — Not even if the sun is to be staid.
21. This kind — He says, not the race of devils in general, but of
this particular kind of them. There are then more than one kind of
deviis. The disciples had before this cast out devils even without
prayer and fasting; but this kind of devils has a disposition espe
cially opposed to, and reducible by, prayer and fasting. [Since these
increase faith. V. G.J The disciples were not accustomed to fasting;
ch. ix. 14 ; and they seem not to have practised self-restraint with
diligence in the Lord's absence.
22. [In Galilee — Still far from the scene of the Passion. V. Gf]
Into the hands of men — What a grievous condition ! Thus was He de
livered up who possessed such great authority, ver. 18.
24. Capernaum — Where Jesus dwelt. [But not as He had before:
for He was now dwelling in obscurity with his disciples, to whom He
foretold his Passion, Luke ix. 18, etc. ; until he began the journey
which his Passion was to end; Luke ix. 51, xiii. 32. Harm.J The
didrachms — Gr. zd did pay pa. The Hebrew Spu, shekel, is often
didpaypov in the Septuagint. They that received— <For the Temple.
[According to the Mishna, the exaction of this Temple tribute usually
took place on the 15th of the month Adar. This gives an interval
of time which admirably corresponds to the events and journeys re
corded in considerable numbers from the feast of dedication, John x.
22, up to this plaGe, and further up to the Sabbath, mentioned John
xii. 1. Both the Sabbaths noticed, Luke xiii. 10, xiv. 1, occupy
the middle portion in that time ; and the raising of Lazarus took
place a few days before the solemn entry of our Lord. Harm]
25. Yes — Then Jesus had paid it the previous year also. [But
having meanwhile been solemnly recognized as the Son of God, He
most becomingly, at this time, enters this protest in presence of Peter
in vindication of his own dignity. Harm.] Was come — For that very
purpose. Prevented — That is, anticipated. Peter was wishing to ask.
The whole of this circumstance wonderfully confirmed Peter's faith.
Majesty shines forth in the very act of submission. Simon — A mode
of address suited, as it were, to the household and family. [The
kings — With these the Lord Jehovah, for whose service the tribute
was paid, is compared. V. G.J Custom or tribute — Land-tax and poll-
tax. Strangers — Subjects who are not sons.
26. [Tisch. and Alf. omit 6 IJezpoz, Peter. J Free— The force of
the comparison is this ; Jesus is the Son of God, (ver. 5,) and the

MATTHEW XVIII. 1. 223
heir of all things; but the Temple, for the service of which the
didrachms are paid, is the house of God : it became Jesus, on paying
the didrachm, to do so under protest. They who received the tribute
would not comprehend the protest, therefore it is addressed to Peter.
They who belong to Jesus, possess also the right of Jesus.
27. Lest — Even a miracle is wrought to avoid offence. Comp. ch.
xviii. 6, 7. Them — Who were ignorant of the rights of Jesus. Men
who are occupied in worldly affairs, very readily take offence at the
saints when money is in question. Cast — Peter was a fisherman.
There was no money in the purse. Cometh up — A manifold miracle
of omniscience and omnipotence: 1, Something shall be caught;
2, and that quickly ; 3, there shall be money in a fish ; 4, and that in
the first fish ; 5, the sum shall be just what is needed ; 6, it shall be
in the fish's mouth. Therefore the fish was commanded to bring a
stater, or four-drachm coin, that very moment from the bottom of the
sea. For Me and thee — A pair unequally paired. For what was
Peter to the greatness of Jesus ? Peter had a family ; the other dis
ciples [who perhaps had not yet attained the age of twenty years, and
hence were not bound to pay the tribute. V. G.J formed the family
of Jesus ; (comp. note on Matt. viii. 14 ;) therefore they said your, not
thy Master, ver. 24.

CHAPTER XVIII.
1. In that hour — When they had heard of the freedom of the chil
dren, ch. xvii. 26, (which accounts for the use of dpa, then, in this
passage ;) and when they had seen that Peter, James, and John, (ch.
xvii. 1,) had been summoned to the Mount. Who — They ask indefi
nitely in words, but in heart they think of themselves. [In Markix.
33, 34, and Luke ix. 46, 47, the fact is stated with some little change
in the form. The disciples, after they had disputed on the way, and
had been set right by the blessed Saviour, were at first silent : but
when they had all been called together by the Saviour, some finally
proposed the question to him. Harm. Is greatest — The future con
ceived as present. Mey. Greatest — In a worldly point of view. Comp.

224 THE GNOMON OF THE NEW TESTAMENT.
xx. 21. De W.J In the kingdom of heaven — See that thou enter : dd
not inquire beforehand what the several allotments are.
2. A little child — Gr. naidiov. A diminutive, to reprove the disci
ples for seeking great things. It is said to have been Ignatius, called
also Theophorus, [pastor at Antioch, from 67 to 107, A. D.] It was
doubtless a child of excellent disposition and most attractive appear
ance, then present by Divine appointment. In the midst of them —
See Mark ix. 36, note.
3. And said — By asking who is the greatest, each of the disciples
might have offended himself, his fellow-disciples, and the child in ques
tion. The Saviour's words (ver. 3-20) meet all these offences, by
setting forth his own and his Father's care for the salvation of souls.
Hence we perceive the connection of thought in his speech. As little
children — They must possess a wonderful degree of humility, simplic
ity, and faith to be proposed as an example to adults. Scripture
everywhere shows favor towards little children. Ye shall not enter —
So far from being the greatest in the kingdom of heaven. He does
not say, ye shall not remain, but, ye shall not enter, to repress their
arrogance more.
4. Whosoever — As to the individual of whom they inquired he
makes no reply. The same — He, and none other.
5. Shall receive — Humbly, lovingly, to the soul's profit, as appears
from the contrast in the next verse. Such — For little children also
are sometimes corrupt. [Therefore he points to one gifted with an
humble heart. V. G.J Gr. roiouzov, for the more usual neuter zoiouro.
The same form. Acts xxi. 25. One— There is a providence also over
individuals; ver. 6. One is frequently mentioned in this chapter [ver.
10, 12, 14.] In — Not for reasons of nature or expediency. Name—
Ver. 20. [An action is worthy, not in itself, but in its spirit. The
deed may be great or small ; its value consists in its being done in the
name of Christ. Neand.J Me — Who am in the little ones which be
lieve, as the Father is in me. In like manner it may be said that, in
justification, God in receiving a believer receives Christ. .
6. Shall offend- — By a stumbling block to his faith or conduct, by
provoking to pride or strife, by leading him away from the virtues of
that early age. The greatest reverence is due to a child, if you are
doing anything wrong. [This sentence is from Juvenal, xiv. 47, 48. L
B.J Children are less hardened, and therefore the injury is greater.
Believe — Jesus cared much for little children, and endued them with
faith ; ch. xiv. 21, xix. 13, xxi. 15. It were better— For drowning is
less horrible than fire ; ver. 8, and the lake of fire ; Rev. xix. ffJ-
A millstone — [Gr. puXoz dvixbc, the stone of an ass-mill, that is, of the

MATTHEW XVIII. 10. 225
largest kind, the smaller mills being driven by hand. Mey. etc.] An
appropriate phrase in a discourse concerning offence, for men stumble
upon stones. Be drowned — A frequent and horrible punishment.
[In contrast to the kingdom of heaven. V. G.J The sea — Gi.
TtsXdyse, that is, the deep; Acts xxvii. 5, note. Of the sea — Which
was near ; ch. xvii. 27.
7. To the world — Offences lie far and wide. Offences, offence — In
Greek the article is prefixed to this word for emphasis. [Must — Because
unbelief is so common. V. G.J Come — And in the otherwise blessed
age of the Messiah especially ; just as insects abound in summer.
The disciples were not far from stumbling ; how much nearer others !
But, — An epitasis, [or emphatic addition.] Woe to the world which
is injured by offences ; but woe indeed to the man who injures it by
offence. 8. if— .He who is not careful to avoid offence to himself, will cause
offence to others, and vice versa. Hand, foot — In the impulse of sin
ning, acting ill, going where we ought not, the hands or other mem
bers are driven on by the animal spirits rushing together into them :
and there is propriety in the expressions here employed. Cut off
cast from thee — Thy hand, etc., in so far as it is thus affected. [For
auza, them, Tisch., etc. read, auzov, it. Even mental culture, in any
direction in which it is found to interfere with the higher life, must
be sacrificed. Ols.] Life — In contrast to eternal fire. Lame, etc. —
The godly, forsooth, in this world are lame, deaf, dumb, etc., both to
themselves and others ; see Ps. xxxviii. 14. This must be understood
of the time of mortification, -not that of glorification ; for those mem
bers most mortified will shine the most in glory ; Gal. vi. 17. Eternal
— It is more evident in the Old Testament than in the New that the
word eternal sometimes signifies a finite eternity.
9. Eye — For example, by pride, as in this passage ; by envy, as in
Mark vii. 22 ; or by wantonness. There is a gradation here. The
eye is dearer than the hand or foot. Frequently, when the offence
of one member has been conquered, offence ensues from another.
With one eye — Gr. povbipdaXpoz in Matthew and Mark, erepdfdaXyoc,
literally, with the other eye", in Ammonius. Hell — Eternal fire : see
the preceding verses.
10. Despise not — They appear to have done so, ver. 1, 2. Adults
frequently exhibit pride towards little ones, by whose appearance
they are reminded of their origin : hence they hold them of no ac
count, and pay them no reverence. He despises them who either cor
rupts or neglects to edify them. [Little ones — not merely children,
but those, too, who are like them in humility or weakness. Stier."]

226 THE GNOMON OF THE NEW TESTAMENT.
The angels — Whom you ought not to offend, but imitate, in this very
care for the little ones. Of them — The angels take care of the little
ones, both in body and soul ; and so much the more, the less they
are sufficient for themselves. Grown-up men have also their guardian
angels, but yet- they are, in a certain way, left more to themselves.
See — As attendants. And this concerns not only the dignity, but also
the protection of the little ones. Their function is tw'ofold; Heb. i.
14. The face— Ex. xxxiii. 14, 20, and Num. vi. 25, 26. ¦
11. [This verse is omitted by Tisch. with many, but not all, very
ancient authorities. Alf., De W., Mey., retain it.] For — Infants are
objects of God's care, not that they have not been under the curse,
but because they have been rescued from it. That which was lost—
Ver. 14. The human race was one lost mass in which even infants,
even those of the best disposition, are included on account of origi
nal sin ; but the whole of it has been redeemed. If a king declare
that he will rebuild a city consumed by fire, he will not have his
words understood of a single street. The loss of a sinner is, in the
sight of God, something as it were contingent. Therefore foreknow
ledge does not imply necessity.
12. How — A gracious Communicatio. [A figure by which the
speaker consults his audience.] An hundred — Otherwise the loss of
one out of so many would be easier. [Were it not a round num-'
ber. I. B. J One — By even one, the roundness of the number would
be broken, and the exact hundred diminished. Leavings-It is the
business of shepherds to care for wandering sheep, in preference
to those in the way. Into the mountains^-Even with toil, into solitary
places. [Better rendered, letteth the ninety and nine go over the mou/ifr
tains, and seeketh, etc. Mey. Alf.J The discourse appears to have
been delivered on the shore.
13. If so be that he find it — The finding of the sinner, therefore, is,
as it were, a contingency, in the sight of God. [For if it comes from
God's power alone, why take place not at once, but only after a long
seeking, through all human history? Stier.J Comp. on the loss of a
sinner, ver. 11, note. Therefore grace is not irresistible; comp. Luke
xv. 6, 9, 24, xvii. 18. Verily I say unto you — This formula refers to the
Apodosis, as in Luke xi. 8 ; John xii. 24 ; comp. the oath of God,
Ez. xxxiii. 11.
14. It is not the will — Or anything to be wished. Ez. xviii. 23.
The article is not added, Gr. -d-eXvya, a wish, or act of will. Comp. fc^f
uaza, decrees, will, Acts xiii. 22. We ought to serve the will of God, by
aiming at the salvation of all. Of — Gr. Spnpoad-ev. Literally, there
is no will before your Father, that one, etc. ; by which it is intimated

MATTHEW XVIII. 17. 227
that the intellect of God discerns what things please His will. That
— He most earnestly wishes all to be saved. One — The disciples had
asked in the comparative, [comparing degrees of glory,] Jesus uses
chiefly the positive degree in reply.
15. But if — The sum of this chapter is as follows : Every one is
bound not to hinder but to aid himself and others on the way of sal
vation. Also : we ought to be in harmony with the Divine will, in
ver. 14. Also : do not offend thy brother ; remedy thy brother's
offence. Sin against thee — By giving offence ; 1 Cor. viii. 12. Go
,, — Comp. goeth, ver. 12. That will dishonor no one. Even Christ
came to us and sought us. [And — Gr. xai, omitted by Tisch. Beng.
remarks in his editions of the Text that this omission makes the verb
IXey^ov reprove, prominent. Go — Go seek him ; do not wait till he
comes. Am. in De W.J Reprove — Afterwards he speaks of wit
nesses. This is between two parties ; in the other case, others are
present. Him — thy brother. He is reproved and forgiven because
he is a brother. Alone — Solitary reproof is gracious. Thou hast
gained — Therefore thy brother had previously been lost through his
sin. A gain, and a blessed one. The healed body of a sick man
does not become the property of the physician ; a house does not be
come the property of him who extinguishes the fire in it ; that is,
they are not gained. But the man whom I have gained becomes in
some sort my own ; as amongst the Romans a conquered people be
came bound, as clients, to the victorious Emperor. Comp. Luke xix.
24, 17 : Philem. ver. 19, and 1 Cor. ix. 19. note.
16. One or two — So that, with thyself the complainant, there may
be two or three witnesses. By the sacred law, the same man can be
plaintiff and witness. That in — Deut. xix. 15, Sept. — at the mouth
of two witnesses, and at the mouth of three witnesses shall be estab
lished every word. Every word may be established — Both against the
sinner and afterwards to the Church. This passage affords an in
stance in which certain principles of the Mosaic law of trials are not
altogether excluded from the Christian polity and Church.
17. Not hear — Disregarding the reproof. The church — In that
place where thou and thy brother dwell. [Or to its Presbyters and re
presentative men. De W. etc.] The church is opposed to two or
three in about the same proportion as two or three are to one.
Amongst the Jews, ten men are considered to constitute my, a church,
or public assembly, for deciding private disputes. [There is no refer
ence here to the universal church. V. G.J In Buxtorf's account of
the Jewish Synagogue, the same things are prescribed to the of
fender which Jesus prescribes here to the injured party. Let him be,

228 THE GNOMON OF THE NEW TESTAMENT.
—Comp. Rom. xvi. 17; 1 Cor. v. 11; 2 Thess. iii. 14; 2 Tim. iL
21 ; Tit. iii. 10 ; 2 John ver. 10. To thee — Although, perhaps, not
to the witnesses and the church. Therefore no one should be consid
ered as a stranger before reproof. An heathen — Man, Gr. 6 i&vixbe,
with the article. This is an appropriate place to collect some re
marks on the Greek article. B. Stolberg rightly remarks, in his
manuscript collection on the particles, that there is scarcely an instance
in the Scriptures where the article is redundant. It is nowhere clearly
without meaning or force; it is never added without an object, al
though philologists frequently attribute to it wrong emphasis. It is
equivalent to the German der, Eng. the, is less forcible than hie,
more so than quidam, in Latin. Its force, therefore, is to determine or
limit; and it determines (1) the universality, the totality of the sub
ject, as in Matt. vi. 22, lO Xuyvoz, the light; — for the body has no
light but the eye; or (2) a whole species or class, as in Matt. xv. 11,
Rom. i. 17 ; or (3) the singularity and unity of the subject, as in
Matt. i. 23, John i. 21, John xiii. 13 ; or (4) the restriction of the
whole genus to a particular species, as Acts xix. 17, zdlz xazotxouoi
those who dwelt at. And since in logic universal and singular propo
sitions are equivalent, (5) it has often a relative force, and that even
in making distinctions, as Luke xviii. 10, Rev. xvii. 10, or (6) it gives
peculiar emphasis to a thing as excellent; as Matt. viii. 12, c0xXau$-
poz, the weeping — Weeping, compared with which the weeping we
now see is not weeping. It is, in fact, a subject which deserves to be
more carefully examined by Philologists. In this passage, '0 idmbc,
the heathen, that is any heathen, refers to the whole mass of Heathens.
In Deut. xxviii. 29, comp. the Sept. 'OzuipXbz, the blind. Publican — It
was easy for the Jews to consider any one as a heathen, therefore the
phrase a publican increases the force of the language ; for the pub
licans dwelt among the Jews, but were shunned by them.
18. Whatsoever— AVi things to which the power of binding and
loosing applies, especially offences. [Christ did not give this power
to His disciples, until they had had experience of the gracious will of
our Heavenly Father (ver. 14), had recognized Himself, Jesus, as the
Son of God (ch. xvi. 16), and had received the Holy Ghost, John xx.
22. V. G.J Ye shall bind— See ver. 17, end. Ye shall loose— See
ver. 15, end. The retention of a personal and that of a public of
fence are closely akin ; and so also the remission, ver. 15-35. Jesus
teaches that His disciples can bind and loose the sins of their neigh
bors in His name, ver. 20. And it is not altogether ineffectual for
them, even for their own sake, through anger, to bind and hold the
offences of their brethren.

MATTHEW XVIII. 2 4. 225
19. Again — The same thing is repeated in somewhat different lan
guage. This particle ndXiv is used by epitasis, [introducing an em
phatic addition,] as ch. xix. 24 ; Ga.1. v. 3. Here they are considered
as acting together; in ver. 18, severally. Comp. ch. xvi. 19. [Trench
reads Ttdhv dprjv, again verily.J Two — If not more, contrasted with
all; comp. ver. 18 : two, for instance, husband and wife. Great is the
strength of united faith. That which may hinder the prayers of one
man, from his own weakness, is made up by the association with him of
even one brother. On earth — in heaven — The same antithesis occurs
ver. 18. Shall ask — With regard to binding or loosing.
20. For — The name of Jesus adds power to prayer. Two or three
— See Eccles. iv. 12, and the preceding verses. Three is an attaina
ble number even in the days of a barren Church: a greater number
is less so, and the danger is greater that a hypocrite may be present ;
yet where many are together, and sincere, how great is the power ! In
— To worship my name. In the name of Jesus Christ all things are
approved with the Father ; ver. 19. Am I — And all grace with me ;
ch. xxviii. 20 ; Acts xviii. 10 ; 2 Tim. iv. 17. Where the Son is, there
is the Father : what the Son wills, wills the Father.
21. How often — In one day, or my whole life. Comp. Luke xvii.
4. [This question arose from some sense of superabounding Divine
grace, which had been represented as so glorious in the preceding
discourses. Shall my brother sin — These words are to be under
stood, not of some slight offence, which excites a sudden burst of in
dignation, but is voluntarily forgiven ; though this is indeed sinful ;
but of- some more serious injury. V. G.J
22. Seventy times seven — [Gr. efidopYjxovzdxiz Inzd, which Beng.
would render seventy-seven; but De W. and Alf. rightly prefer the
English version.] So the Sept. Gen. iv. 24, of revenge. [Such con
tinued quarreling could scarcely arise, one would think, even among
those of the basest disposition. The passage therefore requires a for-
giveness that will not weary. V. G. Not a record kept for years
until 490 times are numbered, but let there be no numbering at all.
Stier. For charity is a boundless and eternal debt. Q.J
23. Therefore — Understand, 1 say. Would — Or determined of
free will, by supreme authority.
24.. When lie had begun — Before the servant knew how his fellow-
servants stood. Was brought — Though against his will. One — Ser
vant who owed. How great are the debts of all, if that of one is so
great ! Every one ought to consider himself that one ; Comp. ver.
35, 12, ch. xx. 13 ; for the accounts of all are alike. Ten thousand
talents — The Greek language cannot express by two words, a definite,

230 THE GNOMONOF THE NEW TESTAMENT.
single sum larger than this. If we ought to remit an hundred denarii to
our brother, that is, to forgive him seventy times seven times, what a vast
amount of sins does the Lord forgive us in remitting ten thousand tal
ents ! A talent contains about six thousand denarii; therefore ten thou
sand talents contain sixty million denarii. How small a part of this are
one hundred denarii ! [Ten thousand talents were equal to more than
§16,500,000 American currency. The greatness of the sum is best real
ized by comparing it with others referred to in Scripture. See Exod.
xxxviii. 24; I Chron. xxix. 4-7 ; 1 Kings x. 10; 2 Kings xviii. 14; 2
Chron. xxxvi. 3. Trench. If even one servant can become liable for such
a debt, and Peter, for example, with the others, ought to have interpreted
this of himself, what will - not the load amount to, which the Lord.
remits to all those who obtain grace? And what those which must be
expiated in the place of torture by the far greater number whose debt
is not remitted in any measure ? V. G.J
25. [Tisch. and Alf. omit auzdi), his, and for eiye, had, read eyei,
hath.J Commanded — The Lord shows his right, but does not use it:
the servant, however, abuses whatever right he possesses. All that (
he had — His accumulated property, which, indeed, itself belonged to
the Lord.
26. [Tisch. reads b douX.oz ixelvoc, that servant, and omits xupte,
Lord, and.ow, thee.J Have patience — Do not act hastily towards me.
All — The servant could not procure so large a sum in the whole dura
tion of the world ; he merely exhibits, therefore, his contrition.
27. [Moved — To forgive, to remit ; these are the highest work of
compassion. V. G.J Loosed — As the servant had begged. Forgave
— Which the servant had not dared to ask. He had prayed for one
kindness ; and he obtained two.
28. Went out — Released from difficulties. Before the accounts had
been examined, he treated his fellow-servant more mildly ; the very
joy of recovered liberty, health, etc., is accompanied by a greater
danger of sin: [so that then, even more than usual, one is liable to
anger. V. G.J see John v. 14 ; 2 Kings xx. 13. [Found — Soon after
God has shown his free grace to you, an opportunity to choose between
the same mode of acting towards others, and the opposite, will offer
itself to you. One — Sometimes a man wishes well to all others, yet
to some one continues hostile and troublesome. V. G.J A hundred
pieces — Gr. dtydpia, [Literally, denarii.] The names of coins are
neuter in Greek. This was a sufficiently large debt for a fellow-ser
vant : but nothing in comparison with even a single talent, and ten
thousand is a hundred times a hundred. [It was less than one mil
lionth part of his own debt. Trench.J Pay — An importunate demand.

MATTHEW XVIII. 35. 231
[Tisch., Alf, etc., omit pot, me ; and for b zi, what, read ei'zi, if any
thing ; that is, since thou owest somewhat. So Beng. J If — Spoken
with vehemence, for since.
29. Besought — In ver. 26, worshiped. Saying — The same words
which are found in ver. 26. [Tisch. and Alf. omit ndvza, all.
30. Would not — Opposed to moved with compassion, ver. 27. [Of
how vast moment are will and will not, even where the matters in
question are not the most important. V. G. Here is the climax of
depravity, to be beggars with God and tyrants to our brethren. Hel-
ferich in Stier.J Went — To the officer. Cast — By which act he in
vaded the right of his Lord.
31. Were very sorry — told — The sorrow and the information were
righteous. Sorrow, Gr. Xutctj, frequently implies indignation also,
[Not anger but sorrow is man's proper mood toward sin ; for all men
are sinners. Alf.J
32. Him — Singly ; for in ver. 24, he had been cited in company
with the rest. Thou wicked servant — He had not been called so be
cause of his debt. Woe to him whom the Lord upbraids ; ch. xxv.
26. Mercilessness is essentially wickedness. [All — Comp. all, ver.
34. How royal both the grace and the severity ! V. G.J That —
This word refers with emphasis to what had passed.
33. Shouldst not — Thou shouldst, by the law of supreme equity.
Thy fellow-servant — Whom thou oughtest to have pitied ; My ser
vant, in whom thou hast injured Me.
34. Wroth — He had not been wroth before, comp. Luke xiv. 21.
Those who have experienced the mercy ought to fear the wrath. The
tormentors — Not merely jailers. [He who can so greatly forgive can
also so greatly punish. Trench.J Till — His sins, [though forgiven,
ver. 27,] are again reckoned to him on the ground of the inexhaust
ible claim of God upon His servants.
35. [Tisch. and Alf. omit z a Ttapanzcbpaza auzmv, their trespasses.]
From your hearts — A wrong is recalled to the mind : it must be dis
missed from the mind and from the heart. All that is done thus is
done without weariness through frequency. [But if not, and the debtor
unexpectedly meets us, indignation revives. V. G.J Comp. Moved ivith
comvassion. ver. 27.

232 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER XIX.
1. Finished — All the discourses addressed to the people in Galilee
have a close connection with each other, and form a perfect course.
[He never was wont to break off abruptly, but carried everything out
to its conclusion. Ch. xxvi. 1. V. G.J He departed — Having ended
His travels in Galilee.
2. There — In many places Jesus performed a number of cures at
once. 3. [Tempting — At first the Saviour's adversaries questioned him
about his own conduct or that of his disciples ; but when these had
been completely vindicated, they avoided that subject, and multiplied
questions on general matters, with the purpose of surprising him when
"unguarded and unprepared. Harm. Tisch. and Alf. omit auzip unto
him, after saying.J Every — They wished to draw from Jesus a uni
versal denial, which they thought contrary to Moses.
4. [Omit auzdlz, unto them. Tisch. Alf.J He which made — Sup
ply them; with this construction, He which made them, at' the begin*
ning, made them male and female. Made, made — A beautiful Ploce,
[or repetition, of the same word with a slightly varied reference.]
At the beginning — In every discussion or interpretation recourse
should be had to the origin of a Divine institution ; ver. 8 ; Acts xv. 7.
5. Said — God, by Adam. For this cause — In wedlock there is a
natural and a moral bond. Leave — Therefore already at that time
the same woman could not be one's wife and mother. This is the
commencement of the prohibited degrees. The relationship of hus
band and wife is the closest ; and to it alone, that of father and
mother yield. Father — Although Adam had not yet become a father,
nor Eve a mother.. Wife — And thus also the wife to her husband. Hus
band, the head of the family. Shall be — One flesh while in the flesh.
They twain— Gr. ol duo. Thus also Mark x. 8 ; 1 Cor. vi. 16 ; Eph.
v. 31 ; the Samaritan Pentateuch, the Sept. and Syriac version of
Genesis. 6. No more — Two, as they were before. Two — We should not un
derstand adpxsz, fleshes : for ver. 5 says, the two or they twain. What
— Gr. 8, that which, not those which: for they are now one flesh.
Joined — Made one. Man — ver. 3. Not — This sentence may be im
itated in principle many ways : what God hath severed, bidden, con
ceded, prohibited, blessed, praised, loosed, bound, etc., let not man
join, prohibit, forbid, command, curse, blame, bind, loose, etc., not

MATTHEW XIX. 12. 233
even in his own case; Acts x. 15; Num. xxiii. 8; Rom. xiv. 3, 20.
Put asunder — In every sexual connection, either God has joined the
two or not : if not, the connection is wicked ; if He hath joined them,
why are they separated ?
7. Give — Mark (x. 4,) has write. Moses has both words. A wri
ting of divorcement — Gr. (HtftXJov diroazaaiou. So the Septuagint. And
—So. 8. [The hardness — The perversity of human nature is so great that
some things, which, like this writing of divorcement among the Jews,
ought to put it to the blush, are abused to its own absurd self-justifi
cation. V. G.J Suffered — Not enjoined, except in that sense in
which Mark (x. 3) employs the word. From the beginning — The
origin of wedlock was recorded also by the same Moses, from whom
Jesus draws his proof.
9. [For el prt, except it be, the true reading is prj, not. Tisch. and
Alf.J Not — The word occurs with the same force in 1 John v. 16.
And shall marry — The crime of divorce is especially aggravated by a
second marriage. [This decision illustrates the relation of Judaism
to Christianity ; there, condescension to the state of the natural man,
here, the restoration of what was in the beginning. Judaism stood mid
way between the original and the renewal. Gal. iii. 19. Neand.J
10. [Omit auzou, his. Tisch.J Man — Wife — Gr. yuvaixbz, woman.
The nouns are use generically.
11. Unto them — To that unfounded and general argument against
contracting matrimony which the disciples gave, namely, the inconve
nience which seemed to them to result from its indissolubility, Jesus
opposes the legitimate, particular, and only good reason, the being an
eunuch, that is, being exempted by any cause from the general law of
contracting matrimony. All cannot — Jesus opposes these words to
the universal proposition of his disciples. All cannot, that is, none
can. Comp. Rom. iii. 9. No, in no wise — An important exception
follows. Save they to whom it is given. This — This pronoun refers
also to what follows. Comp. the Epiphonema [or concluding excla
mation] in ver. 12 ; and for is added at the commencement of the
same verse.
12. Are — Three kinds of eunuchs : the first and second of which
are treated indirectly, the third directly. For the two former are
either made so by nature, or by the hand of man : to the third class
it is given of God, although they were physically fit for marriage.
And these receive this word on the blessedness of that state; whereas,
of the former, it can only be said that they do not receive the law con
cerning marriage ; although it may happen that these too obtain that
33

234 THE GNOMON OF THE NEW TESTAMENT.
blessedness. By men — To act as chamberlains, singers, etc., or may;
on some other ground, be prevented from contracting marriage,
though naturally fit for it. For these, also, are included in a perfect
enumeration. Made themselves — Which they alone can do, to whom
it is given. It is not in man's power thus to make another an eunuch;
1 Cor. vii. 7. Themselves — By a voluntary abstinence from marriage;
sometimes having even relinquished a wife for Christ's sake, ver. 29,
and adding discipline suited to preserve chastity, and subdue the fires
of nature. For — Not because they can only be saved by remaining
unmarried, but that they may have more time to devote to the con
templation and propagation of Divine truth ; 1 Cor. vii. 32, ix. 12.
Let him. receive — A precept not addressed to all, but only to those
who are able. Not even all his disciples seem to have been able tc
receive it ; 1 Cor. ix. 5.
13. Brought. — Through the zeal of adults. [They were such, then,
as could not yet seek, or understand anything, of their own accord.
V. G.J And the disciples blamed, not the little ones, but those who
brought th nn. That — If they had asked baptism, baptism also would,
without doubt, have been given them. The disciples — A great part
of whom seem to have been unmarried : and unmarried men, unless
they are humble, are not so kind to infants, who remind them of their
own former littleness: and the disciples though they had left all, do
not appear always to have favored sufficiently the admission of others;
at least, they thought that the care of little children was inconsistent
with the dignity of Jesus. The humanity of Jesus, however, de
scends even to little children; comp. ch. xviii. 2, etc. Rebuked—
We ought not to be deterred by those who enjoin an unseasonable
backwardness. [Nay, but so much the more was the desire of the
little ones kindled. V. G.J Comp. ch. xx. 31.
14. Said — He was before defending the rights of marriage ; now,
the rights of children. Suffer, forbid not — A most ample permission.
The verb dfiyjpt does not always mean to dismiss, see Mark xi. 16.
The little children — Hafenreffer renders it infantulos, little infants.
Of such — Infants, especially of such, when they desire to come to
Christ ; zowuzoz, such, denotes nature, together with quality ; Acts
xxii. 22. Grant that such are intended as are like infants; then
much more infants themselves, who are such, have the kingdom of
God, and both ought to receive it and can by coming to Christ. Many
who then were infants, afterwards, when grown up, believed in Christ
Jesus. The kingdom — He who seeks the kingdom of God must come
to Jesus.
15. Laid — As requested, ver. 13. Imposition of the hand, and

MATTHEW XIX. 21. 23£
still more of the hands, was emplqyed for bestowing and spreading
abroad, especially upon children and ministers, bodily blessings and
spiritual gifts; Acts ix. 12 ; Heb. vi. 2 ; 1 Tim. v. 22 ; 2 Tim. i. 6.
He is not said to have prayed, as requested in ver. 13 ; but the re
quest was made without a full perception of His oneness with the
Father. 16. Behold — While Jesus is opening the kingdom of heaven even
to infants. One — From that rank at length comes one. [Omit dya&e,
good. Tisch. Alf.J Good — A good man gives good instruction con
cerning the good, John vii. 12. Do — The man asks about doing; believe
is first. Eternal life — Eternal life was known in the Old Testament.
Heb. xi. 16 ; and is explicitly so called. Dan. xii. 2.
17. [The true reading is, Why askest thou me concerning good?
The good heing is one. Tisch., Alf '., etc. So Beng. J The good Being
is to be asked concerning good. For the rest, see on Mark x. 18.
Bat if thou wilt — As thou declarest. Again we have If thou wilt — •
ver. 21. Keep the commandments — Jesus refers those who feel se
cure to the law : He consoles the contrite with the Gospel.
18. Which — There was no need to ask ; Jesus said the.
18, 19. Thou shalt do no murder — shalt love — Precepts negative
and affirmative. The duties of the Second Table are the most pal
pable. 19. Honor — Honor adds something to love. Thy father — Perhaps
the young man had transgressed this more than the negative com
mandments ; hence it is placed last. Thy neighbor — The Jews were
especially wanting in love to the neighbor. As thyself — The love with
which God loves us, is the standard of the love with which we ought
to love one another. God loves Titius as Caius : therefore Caius
ought to love Titius as Caius. [He who has this love, will show it
even to beggars' offspring: he who has not, will prefer himself to all
men, even the chosen ones of God. V. G.J Yet the love of the
godly, like that of God, is not indiscriminate towards the good and
the evil.
20. [Omit ix vebzrjzbz you, from my youth up. Tisch. Alf. So
Beng. in V. G.J
21. Said — As the young man asks more, and thus binds himself to
more, more is proposed to him. Perfect — He is perfect who wants
nothing to enter into life eternal. As he urgently asks it, the Lord
proposes to him the most glorious condition, close to that of an Apostle.
Go, come— Immediately. It is a command, not a counsel ; binding,
'vcomp. ver. 24, 25,) but personal, adapted to the character of this soul.
For many followed Jesus, to whom he did not give this command. He

236 THE GNOMON OF THE NEW TESTAMENT.
may be perfect, who has wealth; he may give all to the poor, who is
clearly not perfect. [Zacchaeus obtained approval on giving half his
goods : Luke xix. 8. V. G.J Our Lord's word bound the man who
volunteered, and that so persistently; although, as he was yet a
stranger, it was not made an express injunction, but given as advice
to one who sought it. In the case of others, who cannot now receive
peculiar commands, a compensation is made by the guidance of divine
Providence. Sell — If the Lord had said, Thou art rich, and clingest
to riches, the young man would have denied it : he therefore demands
the immediate proof itself. Shalt have — A promise inserted in the
command, and to be valid at once : Thou shalt have, and thou shalt
realize that thou hast. [For already in this life, those things which
are needed from that treasure, are offered, ver. 29. V. G.J Treasure
— The inheritance is called treasure, in contrast to worldly goods.
Wilt thou be rich ? Seek this treasure. Follow — Instruction in
faith would not then be wanting.
22. Sorrowful — Because he could not at once both retain his wealth
and follow Jesus. Obedience would have absorbed sorrow. , Posses
sions — That is, real estate. Comp. sell, ver. 21. Lands — Ver. 29, re
fers to this.
23. Hardly — This young man, when he had already stepped on the
threshold, drew back on account of riches. It is difficult for a rich
man to relinquish all. [Nay, it is not even easy for him to meditate
upon the attainment of eternal life. V. G.J
24. A camel — Quadruped. Comp. ch. xxiii. 24. Not a rope com
pared to a thread, but the eye of a needle to a gate. [For zou dsou-,
God, read zcov oupaviov, heaven. Rich — In this sense every man is
rich, in proportion to his attachment to worldly possessions. Ols]
25. [Tisch. omits auzou, his.J Heard — Scripture everywhere shows
a middle path between presumption and timidity. Ver. 26, 28, 30;
1 Pet. v. 7, comp. 6, 8. Who — The disciples were anxious, either for
themselves, lest other obstacles should equally impede them, or be
cause they entertained the hope of acquiring wealth, ver. 27, or eke
for others. The latter fear is far more laudable. Comp. Kev. v. 4.
26. Looked upon — To fix the thoughts of the terrified disciples.
Jesus taught much even by his countenance and gesture. This look
first moved Matthew, once a publican. Said — With the greatest sweet
ness. Impossible— More even than morally impossible. Allthngs
— Therefore this too. The omnipotence of God is seen, not only m
the kingdom of nature, but in those also of grace and glory. That
it more than a human power by which the human heart is led away
from earthly things. The cause of the rich can be pleaded espccial.y

M A T T HEW V T X. 29. 237
before the poor and the scrupulous. Possible — As each of the elect
shall know.
27. Said — In a simple spirit. W>: — Not like that rich man. All
— [Even their trades. Mey.J To the workman, his little is as really
all as the satrap's much. What shall we have ? —Answer, shall re
ceive, ver. 29. / will give, ch. xx. 4, 2, 7, etc. We — In the king
dom of God. [The philosopher forsakes all without following Christ ;
most Christians follow Christ without forsaking all. To do both is
apostolic perfection. Q.J
28. Said — Peter had said together the words we have left, and we
have followed. Jesus replies to them separately ; for the latter was
peculiar to the apostles, ver. 28 ; the former common to th,?m with
others, ver. 29 ; Ps. xiv. 10, 11. Ye, ye also — You twelve. In the
regeneration — This is to be construed with the words which follow it,
for following Jesus is usually mentioned alone, without this addition :
by which the time of the sitting, presently spokort of, is suitably marked.
There will be a new creation, over which the socond Adam will pre
side, when, the whole microcosm, by the resurrection, and also the
macrocosm, will have a repeated genesis. Comp. Acts iii. 21 ; Rev.
xxi. 5 ; Matt. xxvi. 29. Regeneration and renewivy are joined, Tit.
iii. 5. Then we shall be sons ; Luke xx. 36 ; Rom. viii. 23 ; 1 Jno.
iii. 2. Ye shall sit — Gr. xa&iaea&B. The middle voice is used in the
case of the disciples, the active, xa&iajj, in that of the Lord. When
the judgment opens they shall stand; Luke xxi. 36 ; 2 Cor. v. 10;
afterwards, when absolved from all charges, sit with him ; 1 Cor. vi.
2. Thrones — Another has taken the throne of Judas; A<.\s i. 20.
Concerning the thrones, comp. Rev. xx. 4. Judging — In th", time of
the Judges there was a theocracy. Twelve — The number of princes
in Num. viii. 2, etc., and of apostles in Rev. xxi. 12, 14, correuends
with that of the tribes. Tribes — To which the apostles had first Veen
sent. 29. And every one — Not only apostles ; nor ought Peter to huve
inquired only of them. 2 Tim. iv. 8. Hath forsaken — If the Lord
so command, ch. iv. 19, or direct in by various ways. Houses — Thia is
placed first; comp. concerning it, ver. 21, 27. [Tisch. and Alf. put
in oixiaz, or houses after zexva, children.J In naming relationships,
Matthew and Mark, x. 29, maintain the order of affection, mention
ing them by pairs in gradation, lands being placed last ; wherea3
Luke ch. xviii. 29, follows the order of time. [Tisch. and Alf. omit fj
yjvdlxa, or wife. J Wife — Without breaking the law of Moses ; ver.
». The singular number of this word wife should be remarked, as
against polygamy ; for those things of which there can be more than

238 THE GNOMON OF THE NEW TESTAMENT.
one, brothers, etc., are named in the plural. So in Mark x. 39, oixia,
a house, is put in the singular. A man may, indeed, have more than
One house, but few have more ; and certainly, no one dwells in two at
once, so as to leave them. For my name's sake — In order to confess
and preach the name of Christ. [For ' ExazovzanXaaiova, an hun
dredfold, Tisch. and Alf. read noXXanXaoiova, many-fold.J An hun
dred-fold — Of the same things which are enumerated in this verse;
comp. Mark x. 30. Receive — In this life : for the future is
an hundred-fold, and a thousand-fold richer. Luke xix. 16, 17.
He shall receive them, however, not as a civil right, and an ex
ternal possession; yet truly, as far as the believer has need, and
in the persons of others, whose the believer would especially
wish them to be; comp. Matt. v. 5; Acts iv. 35; 1 Cor! iii.
22. The ungodly are usurpers ; the right of possession belongs
to God and His heirs ; as much as is expedient for them is given
them. The word receive agrees rather with the notion of wages :
but inherit implies something far richer. Scripture speaks more ex
pressly or more fully of punishments than of rewards in time, and of
rewards than of punishments in eternity. Life — Ver. 16,17.
30. But many — In contrast to every one, ver. 29. Perhaps
also it is hinted that that young man will return from among the last
to the first. First — Gr. npcozoi. In the first clause this word is the
subject, as is clear from its opposition with many, Gr. itoXXoi, which
supplies the place of the article ; in the latter clause it is the predi
cate : in ch. xx. 16, the opposite is the case. Here therefore (since
the greatest emphasis is placed on the last clause), the saying is given
rather as an encouragement, as in Mark x. 31 ; but in Matt. xx. 16,
and Luke xiii. 30, as a warning. In both cases the word many makes
the statement conditional, and it belongs especially to the worse class;
for the better contains but few. The first and last differ ; either (1),
in kind, so that the former means those who are saved, the latter
those who are lost ; or rather (2), in degree, so that the last are also
saved, but are far inferior to the first. Loefler, in his exposition of
the following parable, supposes a>z (as) to be understood here, in the
sense : The First shall be as the Last ; and the Last as the First. Nor is
the ellipsis in itself objectionable : but the context does not bear this
interpretation in the parallel passages; of Mark, who does not give
the following parable, and of Luke, who records this saying as uttered
on another occasion. A total change of relations between the Jews and
the Gentiles is intimated. Comp. ch. viii. 10, 11, 12 ; Luke xiii.
30, with the preceding verses, and Rom. ix. 30, 31.

MATTHEW XX. 2. 239

CHAPTER XX.
1. [The leading thought of the following parable is, in God's king
dom no service gives a claim, but all reward is of his free grace.
Ruppr. in De W. Comp. ver. 15 with Rom. iv. 5, etc. Trench.J For
:— Refers to ch. xix. 30. Thus a parable in ch. xviii. 23 is connected
with what preceded. Peter is taught modesty in his demands, comp.
ch. xix. 27, and in comparing himself with others ; comp. Luke xvii.
5, 10, where we see that they are better minded who count themselves
unprofitable servants, than those ¦ who esteem themselves better than
others. [Early — Rising early and sending them, Jer. xliv, 4, and
often. Stier.J
2. Agreed — With the first laborers. The transaction is rather of
contract and right ; with the later ones more of mere liberality, even
in the hiring them, though he blames their idleness, ver. 4, 6, 7. They
compensate for their idleness by obedience, without an exact stipula
tion as to wages. The day, with its twelve hours, represents not (1.)
the duration of the world, nor (2.) the New Testament period, which
the life of a single laborer never equals ; neither, (3.) as it seems,
does it represent the length of each human life in which one labors a
longer and another a shorter time from his call to his death : although
before our time one might labor only one hour, and another after us
may begin at the first hour; so that here would be verified the saying,
any hour may represent any hour ; but (4.) it represents the space of
time from the first calling of the apostles to Christ's glorification and
the coming of the Comforter. The denarius is that wages equally
offered to all, in the present and future life, mentioned in ch. xix.
29, 21 ; and the difference in the reward, corresponding with the
different labors, is not only not seen in this life, but frequently
seems to be inverted : therefore, as an average, equality is here as
sumed.. The evening is that time when each one is, or appears to be,
much nearer the end than the beginning of his labors ; and thus with
the disciples, the time then close at hand, preceding the departure of
Jesus. They are casting their own evening and that of others into
one moment, who compare themselves with others. The laborers are
all who are called, not only the apostles. The feeling of the discon
tented laborers concerning the whole day, resembles that of Peter,
when he indiscreetly alluded to the difference between himself and
that rich man. And every one is tempted by such a feeling towards
those whom he knows best and his equals ; and the man of comprehen
sive mind, even towards more remote persons. With the laborers —

'240 THE GNOMON OF THE NEW TESTAMENT.
The householder makes an agreement with the laborers, and they with
him, ver. 13. The one ensures the payment of the wages; the other
shows what ought to satisfy the laborer. A denarius — This was a
day's wages. The ix, for, is not repeated in ver. 13.
3. [Tisch., etc., read ndXiv be, and again.] Others — Who had not
been there at the first hour. [Third — Nine o'clock A. M. Mey]
6. The eleventh — The Greek article zrtv is emphatic here, and is not
repeated with the ninth, sixth, or even third hour. [Omit dpyouz, idle.
Tisch. and Alf] All — They could not offer themselves for hire else
where. 7. Us — This suits the Gentiles. [Omit the clause and — receive,
Tisch., Alf.J
8. Even — A prophetic allusion to the last judgment. The evening
of each man's life is like the evening of the world. From the last
unto the first— Two classes ; for all are called first, who came before
the eleventh hour ; ver. 9, 10. [All who are paid must work, if but
one hour ; yet the work is short ; one day at most ; and followed by
the night when no man can work. Stier.J
9. Every man — John ii. 6, apiece.
10. The first — Those between did not murmur ; for they saw them
selves also made equal to the first. He who may be envied, envies less.
More — Twelve denarii for twelve hours. *
11. Murmured — Comp. Luke xv. 28-30. [God's goodness to con
verted sinners is so vast that the upright become jealous, and the
saints would be so, if capable of it. Q.J
12. These — Envy often demands no more for self, but wishes less
to another. They envy, not those of the ninth, sixth, and third, but
of the eleventh hour. Last — The laborers speak thus from envy.
Have wrought — Literally, have made, that is spent. So Acts xv. 33.
Us — Meaning also those who had come at intermediate hours, and
who, if their burthen were less than that of the whole day, had yet
endured the mid-day heat. Burthen — Internally, from labor. The
day— The whole. Heat — Externally, of the sun.
13. One — Who murmured like the rest. Comp. concerning one,
ch. xxii. 11, note. Friend — Gr. ezdlpe, an address given also to
strangers. [It is wicked to wrong God ; but still worse to think one
self wronged by God. And men think this oftener than one would
suppose. V. G.J
14. Thine — Contrasted with my own, ver. 15. Go — This is
not addressed to the one or more who came about the eleventh hour.
I will — The force of this word is very great. Ver. 15, comp. note,
Mark xii. 38. Last— This is repeated from the speech of the mur-

MATTHEW XX. 18. 241
murer, but is made singular, as it were last of the last. Every envi
ous man envies some one person. To the — He does not repeat who
hast borne, etc.
15. [Instead of q Tisch. reads el, if. Render Is it not lawful,
etc., if thine eye is evil because, etc. ; that is, although thine eye, etc.
Mey. But Alf. and De W. retain the common reading.] Eye —
The disposition appears in the eyes. Good — He is good, who does
more than right (ver. 4) requires. Rom. v. 7.
16. So — The conclusion in ch. xix. 30, is repeated as an inference
from the parable, but in a form, as it were, inverted. The word So,
too, limits it, as in Rev. iii. 16. Not all the first fail, yet all should
be on the watch, lest they fail ; and all fail who act like that kzdlpoz,
friend. Many, also, from intermediate ranks, may reach higher or
lower positions. Shall be — To the apostles, this is not a prediction, but
a warning. The — Gr. of. The article here marks the subject (as
everywhere, unless a proper name or a demonstrative or personal
pronoun determines it more closely) ; and at the same time refers to
ch. xix. 30. It does not make the proposition universal. First —
See ver. 8, 'end. Many — Namely, the first, who themselves are many,
ch. xix. 30 ; and the last too. Called — The Gr. xex?:/jpivoz, bidden,
[as Luke xiv. 7,] is a summoned laborer, even though he never entered
the vineyard : the term xXvjzbz, called, is one who has embraced the call
ing. [Few — Who cling to free grace, and so bring God more honor
than the most zealous workmen. V. G.J Chosen — Gr. ixXsxzoi, elect,
selected in preference to others. In this passage, where it first oc
curs, the word seems to denote, not all who shall be saved, but the
most excellent of these.
17. Going up— A very memorable journey, in which great and va
rious emotions arose. Took — He introduced the subject [in this third
announcement, V. G.J not as in common conversation, but more
solemnly. [Read the word xai, and, before the words in the way.
Tisch. Alf. Of the preceding announcements of His approaching
Passion, the first had been made after the confession of the disciples,
the second after the Transfiguration on the Mount (which was at
tended with an universal admiration of His works, Luke ix. 43, 44,
35 ; Mark ix. 15) ; He now voluntarily adds a third, more solemn than
the others. Harm.J
18, 19. Be betrayed, deliver up — Gr. napado&ijo-ezai, napadcoaouai,
A momentous verb. Luke xxiii. 25. [For dvaaz^aBzai, shall rise
again, read iyep^aezai shall be awakened. Tisch. Alf.J
18. Chief priests — This title seems to have been then very com
mon. Scribes — Who had the learning as the priests had the authority.'
31

242 THE GNOMON OF THE NEW TESTAMENT.
19. The Gentiles — The Roman nation, the chief of them all. To
be mocked — What ignominy ! He had, on two previous occasions,
foretold his Passion less definitely : He here mentions the stripes, the
cross, etc., as in ch. xxvi. 2, the consummation, namely the Cross.,
20. Then — At a most inappropriate time. [Mother — The anxious.
mother seems to have thought of this before her sons; and even
in her supplication, she acts the part of an intercessor. Harm.] Wor
shiping — From the adoration and the language of this woman, it is
evident that she had a high idea of the majesty of Jesus, but very
little knowledge. A certain thing — She asked for something, indefi
nitely, as they do who acknowledge that a refusal will not be unjust.;..
1 Kings ii. 20. ,.;
21. [ What wilt thou — The Saviour himself is not hasty with prom
ises. V. G.J May sit — She seems to challenge him to the promise
of twelve thrones, ch. xix. 28, and to have taken occasion to apply
the promise more especially to her own sons from the title sons of
thunder ; Mark iii. 17, note. [These — She thought she was speaking
appropriately. V. G.J My sons — Natural relationship had no appro
priateness here. Right — The words zd ds^id signify, in general, the
right hand, foot, and side. Jesus was first to have others on His
right and left ; ch. xxvii. 38. One — Perhaps the order of the disciples
in glory corresponds to their order in office. [Tisch. adds aoo,.ihy
left.] 22. Said — Gravely, with pity. Ye know not — Ye know not what My
glory is, what it is to sit on the right hand and left, to whom it be
longs, and what is required beforehand. What ye ask — What it is ye
ask. [He who will ask should know this. V. G.J Are ye able — He
answers the sons, Are ye able ? The cup — In Mark he speaks also
of the baptism ; see Mark x. 38, 39, note. Some copies of Matthew
have the clause concerning baptism, others are without it. [Tisch.,
Alf, etc., omit the clause, from and to be baptized, to with] That I
— Jesus was already as it were dwelling in His Passion, and draws His
language from it ; and the speech of those two outstripped, as it were,
not only their ten fellow-disciples, but Himself; and he calls them
back to following him. We are able — They, did not even know suffi
ciently what they were answering ; the Lord, however, bears them,
and accepts their confession; [intending afterwards to perfect in them
that which then was beyond their comprehension. V. G] Comp. eh.
xxvi. 39, 37.
23. [Omit xai, and. Tisch. J My cup— This, together with the par
allel passages, has been carefully treated by Gataker, and I shall
adopt his leading thoughts. [Omit the clause, and be baptized, as fat

MATTHEW X X . 2 6. 243
as with. Tisch. and Alf.J To sit — Some then shall surely sit on
Christ's right and left hand. [Add zouto, this, before bouvat ; read
it is not mine to give this. Tisch. and Alf.J But for whom — By this
opposition or exception (for it comes to the same thing) Jesus does not
say that it is not His to give (see Rom, iii. 21), but defines and de
clares to whom He will give it, and the time and order, referring all
as usual to the Father. Jesus did not give it until he had drained the
cup of his Passion, and taken his own seat at the Father's right hand.
Nor is it an earthly kingdom in which He gives it, nor does He give
it to those who have not yet suffered. Thus even under the appear
ance of a repulse, He is giving a promise to James and John. [Omit
you, my. Tisch.J
24. The ten — Amongst them the candid Evangelist. Indignation
— They were afraid of losing something themselves. [Luke men
tions a similar dispute which arose at the last supper, ch. xxii. 24.
Harm. The thirst for dominion was the basis of this indignation, as
well as of the request of the two. Mey.J
25. Called them — Their indignation then was in their Master's ab
sence. He formally corrects them. Know — Therefore ye expect the
same principle in the kingdom of the Messiah. Exercise dominion
over — Gr. xazaxupceuouaiv. Exercise authority upon — Gr. xaze^ouat-
d^ouaiv. In these compound verbs the xazd intensifies the significa
tion (see Sept. Gen. i. 28 ; Ps. lxxii. 8), and here makes the difference
between the legitimate use and the frequent abuse of authority. [Over
them — That is, the Gentiles. Mey.J Great — Ministers of state, often
more domineering than their lords.
26. [Omit be, but. Tisch.J Not be so — " It seems to me by no
means probable that all use and exercise of civil authority is here
utterly forbidden to those to whom these words refer ; and much less
that our Lord would remove by these words, all precedence and ine
quality among His own, since He Himself both expressly recognizes
degrees among them, some being placed over them, as greater over
less, Luke xxii. 26, and also proposes Himself to them as an exam
ple, Luke xxii. 27 ; Matt. xx. 28. Christ, therefore, by this prohi
bition, no more lessened the authority of his followers, one over ano
ther, than from His own over them." — Gataker : hierarchically
enough. Among you — These words "seem to apply to all Christians,
as well princes as plebeians." — Ibid. " Christ teaches that His king
dom is differently organized from those of this world ; for in these
there are external dignities, princedoms, and satrapies, which kings
have 'granted, at their own pleasure, to those whom they will honor ;
but in His kingdom nothing of this kind is found ; not because those

2.44 THE GNOMON OF THE NEW TESTAMENT.
things do not exist, or may not be lawfully exercised in the Chnrch
of Christ and amongst professors of the Christian name, but because
they do not belong to, nor arise from, the spiritual kingdom of Christ,
to which He invites His own. That, moreover, there is no reason why,
in following Him, one should promise himself such dignities, since He
neither promised any such thing to any one, nor took or exercised it
Himself. That by practice as well as precept he professed to be, not
the dispenser of secular dignities, but the author and teacher of the
exercise of humility and spiritual modesty. He exhorts all his own,
therefore, (utterly laying aside all ambition,) to conform to these vir
tues, of which they have an example in Himself." — Ibid. Great-
Minister of a great king.
28. Even as- — The greatest of examples. To minister — Rom. xv.
8. And — A climax. Give — As a price is given for purchase. His
life — That is, Himself; Gal. i. 4, ii. 20. For many — A great and
most condescending ministry. That for which a price is given, is in
some sort more desired by him who gives the price than the price
itself. And the Redeemer pays Himself for many, not only as a
whole, but also individually. [Many — Contrasted, not with aU, but:
with the one life given for them ; by him alone, the great multitude
which no man can number are redeemed. Alf. So do ye emulate
each other only in self-sacrificing love and service. The greatest is
he who most excels in these. Neand.J
29. Multitude — Which had been in that city. [And were after
wards present at his royal entry. V. G.J
30. Two — Mark (x. 46) mentions one, Bartimaeus, the most distin
guished ; as Matthew in the next chapter mentions both the ass antf
' the colt, Mark only the colt which was actually used ; as Luke xxiv.'
4, the two angels who appeared, Matthew and Mark the one who
spoke. 31. But they — We must not listen to those who teach perverted
shame or injurious decorum.
32. What — We ought sometimes in prayer to make special
petitions. 34. Compassion — Jesus had compassion for every human misery
Followed — With multitudes, ch. xxi. 8, without a guide.

MATTHEW XXI. 5. 245

CHAPTER XXI.
1. And when — From this point forward, the actions and contests
of Jesus Christ are fully described by the Evangelists with great
harmony. To — The city which they were about to enter. Then —
Not before. An entrance full of mystery is indicated. Often had
Jesus entered the city: [(1) in infancy, Lukeii. 22; (2) in childhood,
Luke ii. 42; (3) in temptation, Luke iv. 9; (4) at the Passover,
Jno. ii. 23 ; (5) the day of Pentecost, Jno. v. 1 ; (6) the Feast of
Tabernacles, Jno. vii. 10. Thus this was his seventh entrance. Harm.J
Now once in this His last journey, and at its end, He rides, solemnly
taking possession of the Royal City, ch. 35, not only for a few days,
but for that kingdom, Mark xi. 10, which in these days He was about
to institute ; Luke xxiv. 47, i. 33 ; Zech. ix. 10, end, with the whole
context. 2. Straightway— The word is repeated in the next verse. All is
easy to the Lord. Tied — Already as it were prepared. A colt —
The colt had never carried any one before. Jesus had never been
carried before by any animal, except perhaps at a very tender age.
He took the mother from the village a short distance.
3. The Lord — The owners of the ass were devoted to Jesus. [ Need
— How pressing such a Lord's need ! V. G.J And — Or but Gr. dk,
that is, You will not need many words. He will send — [Beng. reads
ditoazeXXBt, he sends. So Griesb.; but Tisch., Alf, etc., retain the
future.] Present, because the event is sure and speedy, he being al
ready disposed to send it : comp. Mark iv. 29, immediately he putteth
in the sickle, and xi. 6, and they let them go.
5. Tell — This and other passages show that many things in the
prophets ought to be understood, not only as spoken by them, but as
destined to be spoken by the apostles. This part occurs in Isa. lxii.
11 ; the rest in Zechariah, whom Matthew quotes in the more im
portant; part ; for the word rejoice is implied thus: At the time of
fulfilment tell ye, joy then arises spontaneously. Zech. ix. 9, Sept.
Rejoice greatly, daughter of Sion; announce, daughter of Jerusalem:
behold the King cometh unto thee; He is just and himself saving;
meek, and riding on an ass, and a young colt. Daughter of Sion —
By synecdoche for Jerusalem. Thy king — And also Bridegroom.
To, or for thee — Gr. aoi, for thy advantage. [Meek and — Tisch.
omits Mi, and. Meek — This is the virtue which makes the king and the
news of the king's coming so pleasant to the daughter. V. G.J Meek and

246 THE GNOMON OF THE NEW TESTAMENT.
—The same thing is frequently expressed in the same passage by literal
and by metaphorical words. The horse is a warlike steed, which the
King of Peace did not use; Zech. ix. 10. He will use it hereafter;
Rev. xix. 11. An ass — Gr. ovpv, not a she ass. In Hebrew, unn,
The foal of an ass — Which had not yet borne the yoke. He rode upon
the foal, employing also the mother as a companion to the foal.
7. [Tisch., Alf, etc., for ixexddcoav, they set, read ixsxd
&iaBV, He sat upon ; and so Beng.J Sat — becomingly ; His disci,
pies attending ; Luke xix. 35. Persian kings did not moimc, but
were rather placed by others on horseback. Thereon- -Strictly
speaking, on the foal ; Mark xi. 2, 3 ; John xii. 14, 15. [Gr. indvio
auziov, on them, that is, the clothes. Mey.J
8. [Multitude, Gr. 6 izX.bIozoz oyXoz, the most rf the people, the
greatest part of the multitude. Mey.J In the way- -Not only xaza
ztjv bdbv, along the way ; for Luke (xix. 36) uses the expression they
spread them under [Gr. uneozpwvvuovj. Branches — It was customary
with the Jews and other ancient nations to make a show of public joy
with branches cut from trees.
9. [Tisch. adds auzbv, him, after it pod; u-zbz, -went before. Went
before — followed — 'The former had gone from the city to meet him ;
the latter had followed him at Jericho, or elsewhere, as he passed by.
V. G.J Hosanna — Gr. ''iiaavvd, Heb. xi nytyin Save, I pray. Psalm
cxviii. 25. Sept. 0 Lord, save now : 0 Lord, give now prosperity.
Jesus, ver. 11, yvm, saving, Zechariah ix. 9, and Hosanna are
kindred words. To — We sing Hosanna, they say, as was written before
by the prophets, to the Son of David. In harmony with this
entry, Isidore Clarius says that he learned from a certain Jew,
that the priests used to say these words, Hosanna! Blessed is He
that cometh, etc., when victims were offered for sacrifice. And so fre
quent was the formula, Hosanna, that they called by that name the
branches, which were carried about on the Feast of Tabernacles.
Blessed — Lord — Thus the Sept. in Psalm cxviii. 26. This Psalm was
part of the Hallel, or Paschal hymn, which they were to recite a few
days afterwards. In the name — These words should be construed with
blessed, according to the Hebrew accents. In the — Help, Thou who
art in the highest.
10. Saying — From amazement. Who — The chief person in a vast
multitude is not immediately seen; nor had they been accustomed to
see Jesus journeying except on foot.
11. Prophet — Jesus was first acknowledged as Prophet, afterwards
as Priest and King. Of Nazareth — This appellation was common.
12. Cast out — Though meek, ver. 5. [This casting out was not on

MATTHEW XXI. IB. 247
the same day, which was filled with grace and joy ; but he gave an
intimation by a look, (Mark xi. 11,) and finding this disregarded, the
Lord gave on the next day severer proofs of his righteous indig
nation. Comp. Mark xi. 15. Harm.J In the early part of His min
istry, Jesus had purified the temple ; John ii. 14. But the profane
returned; and now, near the end of His course, He purifies it once
more, though it is soon to be destroyed ; ch. xxiii. 38. All — A great
miracle. Many soldiers together would not have ventured. Them —
They had wished to offer every convenience for public worship, es
pecially at the Passover ; but they seem by degrees to have pushed
their license further. In the temple — And indeed in its outer part,
the court of the Gentiles ; where Gentiles might pray. Mark xi. 17.
13. [For inoirjaazB, have made, Tisch. and Alf. read ttoibIzb, are
making.J My house shall be called the house of prayer ; but ye have
made.it a den of thieves. In Isaiah lvi. 7, the Septuagint has, For my
house shall be called the house of prayer for all nations ; and in Jere
miah vii. 11,' Is my house a den of thieves ? Prayer — A great part
of public worship ; 1 Kings viii. ; therefore prayer is put before the
apostolic ministry of the word, Acts vi. 4. The synagogues too were
places for teaching and also houses of prayer. In the temple prayer
was most important; in the synagogues teaching. A den of thieves
— A severe expression proverbially used of a place which admits all
infamous characters and all profane things. He does not say, A
market-place. In a den, thieves do not so much attack others, as
house themselves.
14. In the temple — The right use of the temple; blamed by His
adversaries, who tolerated its abuse. No one else performed miracles
in the temple ; this belonged to Messiah.
15. Wonderful — Verses 12, 14.
16. Hearest— To hypocrites everything which is not commonplace
and traditional is excess. [Babes — The word infant means speechless,
but those who seem to the world yet infants may have their mouths
opened by God. Perhaps the little children caught these words from
adults, comp. v. 9, yet the fact was not valueless in God's sight. Let
not the pious example to others be wanting, the Lord will care
for the rest, indeed, for all. V. G. In this citation, as in ver. 4, re
member that the external fulfilment of a prophecy is often but the
type and representation of its inner and spiritual meaning. Alf.J
Sucklings — Who might be as much as three years old, 2 Maccabees
vii. 27. [But the reference is to the babbling and cry of infants, in
which, with truthful and profound poetry, the Psalmist hears the
praise of their Creator. Mey.J

248 THE GNOMON OF THE N E W T E S T A M E N T.
17. Them — The perverse.
18. Hungered — He the King of Glory, ver. 5. Wondrous humtl
iation !
19. One fig-tree — One in that place. Came — As the road led. The
ficr-tree appears to have stood in a public place. For the public man
ner in which Jesus took refreshment, see John iv. 6, 7. [Leaves —
Better present nothing than mere leaves. Reflect what kind of tree
thou art. V. G.J Says — By this he meets the difficulty which might
be felt by one who should be amazed at the Lord's hunger and coming
to a tree without fruit. He was wont to unite together the greatest
proofs of both manhood and Divinity ; John xi. 35, 40. [Thus, his
lowly birth — the angel's testimony — his circumcision — his name Jesus
— the purification — the hymns of Simeon and Anna — His dwelling at
Nazareth — the fulfilment of prophecy — obedience to his parents — ex
ample of noble gravity in a boy twelve years old — His baptism — John's
protest — the very becoming reply of Jesus — the voice from heaven —
the descent of the Spirit of God — hunger and temptation— -the ministry
of angels — the announcement of the Passion — the transfiguration on the
Mount — the tribute at Capernaum — His declaration of the freedom of
the children — the miracle of the fish and coin — the feet-washing — yet
Master and Lord — a prisoner — I am he ! — the cross — the royal inscrip
tion — the death and burial — the miracles, with the testimony of the
centurion. Harm.J Let no — The Old Testament has many penal mir
acles ; the Gospel history, this almost alone at its close ; comp. on ch,
viii. 32. Fruit — And therefore it should not longer receive sap in vain.
Such was the punishment of the Jews ; Luke xiii. 6. This shows
what it is to curse. Withered — Even its outward appearance was
changed ; its leaves shriveled, or even fell off.
21. Answered — Jesus often led the disciples from admiration of
rniracles to more profitable thoughts ; Luke x. 20. Faith — The na
ture of faith is illustrated by it's opposite, which is doubt. To this
mountain — Ver. 1. A proverbial saying. The sea — Which was far
from Jerusalem. Even though such things have not yet been fulfilled ;
they may be fulfilled hereafter.
22. Ye shall ask in prayer — [Faith is to prayer what fire is to
flame. V. G.J Mark xi. 24. Miracles are wrought by the prayrs of
the faithful. Receive— As a gift. Thus Mark xi. 23, 24, He shall
have. 23. Came — This was the formal inquiry ; and occasioned the final
accusation. The chief priests — Who considered their right to be in
vaded. Said — The obstinate scepticism of his adversaries now at
length demands of the Son and Heir credentials for caring for his

MATTHEW XXI. 28. 249
vineyard ; ver. 37. 38. They thought that Jesus had no call to teach,
being neither Priest nor Levite. By what — Divine or human. These
things — Refers to teaching ; see Mark xi. 27. [ Who — Of the chief
priests or others with authority. V. G.J
24. [Tisch. omits de, and.J Answered — A fit mode of answering
those who tempted Him. I will ask — Thusalso ch. xxii. 41. "Those
expositors are mistaken, who say that Christ had no other object in
this question than to silence His adversaries." Mosheim. One — And
that connected with your own question ; one, after you have ques
tioned Me both now and often. John the Baptist, though without ¦«
human call, could be and was a prophet ; therefore also Jesus. If
they had acknowledged the baptism of His forerunner, they would
have acknowledged the authority of Christ ; but since they did not
acknowledge John, ver. 32, they had not been able to believe in Jesus,
and were unworthy to have further instructions thrown away on their
pride and unbelief. To him that hath is given ; from him that hath
not is taken away.
25. The baptism— Th&t is, the whole mission : comp. further on in
the verse, did ye not believe ? From heaven — That is, from God. A
Metonomy, through reverence. Reasoned with themselves — That is
an evil mind which, in a holy subject, does not look at the truth but
assumes what suits its purpose. Him — Bearing witness of me. What
ever is from heaven, deserves faith.
26. We fear — They were unwilling to confess fear. The people —
The multitude was scarcely likely at once to go so far as the chief
priests feared ; yet they were ardently zealous for John. And the
Jewish population, under a sudden impulse, used to assail, with violence,
those who uttered, or were supposed to utter, impiety. A prophet —
Sent from heaven, which had not happened for a long while.
27. We cannot tell — A forced confession of most disgraceful igno
rance. [In which the proud however seek refuge sometimes, rather
than surrender to truth. The wicked is ensnared. V. G.J Neither
— A repulse unusual and just ; which of itself proves the Divine au
thority of Jesus. [It was not proper to give more to one that had not.
V. G.J To you — Unbelievers, who do not ask for the sake of learn
ing. He gave them a clue to ascertain that authority ; ch. xxii. 43.
He had often told them before.
28. [What think ye — When the Jews declined committing them
selves in the matter of John's baptism, the Saviour defended himself
and John together, in reproof of their unbelief. Harm.J Two sons —
Examples of two classes. [Tisch. omits xai, and, before he came.J
32

250 THE GX0M0N OF THE NEW TESTAMENT.
Came — Kindly. The first — Who went before the other; ver. 31. [Tisch.
omits you, my. J
29. [Will not — The life of sinners is but an actual clamor and
avowal of this, we will not do God's will. Gerhard in Trench]
30. To the other — Who, in a different point of view, is called the
elder, Luke xv. 25. Likewise — With undoubtedly the same spirit.
Their calling was equal. I — Supply undyu)., go ; comp. in Acts ix. 10,
idob, iyio, Behold, I, that is, am here ; and in Judges xiii. 11, Sept. iyo),
I, supply am. Lord — Comp. ch. vii. 22.
31. [Tisch. omits auzw, unto him,. The first — Work without words
is better than splendid words without work ; and it is better too to
follow after a praiseworthy example than to go away altogether. V.
G.J Into — or as regards — Gr. biz, the kingdom of heaven.
32. In the. way of riyhteousness — The way of righteousness ex
presses more than a righteous way. Publicans — Unjust. Harlots —
Unchaste. It may be asked whether these, and so women in general,
and also infants, wrere baptized by John : comp. Acts xvi. 15. Af
terwards — When you had seen their example.
33. A householder — With a large household. A vineyard — The
Jewish Church. [Planted in Moses's time. V. G. The figure of a
vineyard was used to represent God's kingdom, because no other pro
perty yielded so vast a return, Cant. viii. 11, 12, and it is frequent
in the Old Test. Deut. xxxii. 32. Ps. lxxx. 8-16. etc. Trench] A
hedge — The law. [Elsewhere Beng. makes the hedge represent the
separation and protection of the Jews from the heathen ; the wine
press, the priesthood ; the tower, the kingdom. V. G. note. E. B] A
winepress — Jerusalem. A tower — The temple; ver. 23. [Let it out
— Here rests the authority of the Church. The vineyard is let out to
husbandmen. Officers, both in government and church, may indeed
act out their own will, and, like the holders of the vineyard, seek their
own advantage ; they may persecute the Lord's servants ; they may
peevishly wrest the laws of the church at their caprice, and though
not now able to slay the Heir, may yet thrust him out for a little
while from his place. But the time of visitation comes. V. GJ
Went — The time of Divine silence is meant, when men act out their
own will, ch. xxv. 14, Mark xiii. 34.
34. Time — Comp. John iv. 35. Here also lurks the reason why
the Messiah did not come sooner. Servants^Servants are the ex
traordinary and greater ministers of God; laborers, the ordinary.
[And the former are almost always badly received by the latter ; whc ,
take ill the interruption of their own quiet possession. V. G] The
fruit — Understand, of the householder, or rather, of the vineyard.

MATTHEW XXI. 42. 251
35. Beat — Gr. ebetpav, flayed. The Sept. usually has ixbipoj, to
skin off, only once bepw, to skin, for the Hebrew db>d, in the sense of
to flay, and never otherwise. Beat — killed — stoned — A climax, in
which the third step is an atrocious species of the second; comp.
Mark xii. 3, 4; Luke xx. 10, 11, 12; several intermediate degrees
occur. 36. [The first sent may be regarded as the prophets of the middle
period, called that of the kings ; the others as those of the time of
the captivity, etc. V. G.J More — Superior. Like the Hebrew d^t :
superior, certainly in number, and without doubt also in virtue, au
thority, etc. The increase of the call is no sign of a more faithful
people. 37. Last of all — Hebrews i. 1. Will reverence — This expresses
their duty.
38. This is — They might have known the Heir, and yet they
opposed his right. Come, let us kill him — Thus the Sept. Gen. xxxvii.
20. [For xazaaympBv, let us seize upon, Tisch. reads eyiopev, let us
hold] Seize — Thus they thought when Christ was slain : ch. xxvii.
63, 64.
39. They cast out, and slew — Mark says, slew, and cast out. They
rejected the Lord Jesus both before His death, by denying His right,
ver. 23, and especially by delivering him to a Gentile tribunal ; and
after His death, by hostile interference with His sepulture ; see ch.
xxvii. 63, 64.
40. [Cometh — At the destruction of Jerusalem. V. G. Cometh —
In the person of that murdered Son risen from the dead. Stier.J
41. Miserably — wicked — Gr. xaxouz xaxioz, them wretched wretchedly
will he destroy. Retaliation. Miserably as regards the miserable and
wicked husbandmen ; comp. Hebrews x. 29 ; sorer, literally, worse.
Will let out — In the Church gathered from the Gentiles, ministers and
overseers enjoy great liberty. The same verb, ver. 43. Seasons —
Different ones. Their— Referring to fruits, ver. 34.
- 42. In the Scriptures — There is but one volume which deserves the
name of Scripture and Book. The rest deserve to be valued only so
far as they aid to understand and obey this one book, and are con
formed to it as archetype. The stone — in our eyes — This is an exact
quotation from the Sept. Ps. cxviii. 22, 23, [the same from which the
multitude had cited their hosannas. Alf.J This Psalm was very well
known, ver. 9, note. (Comp. ch. xxvi. 30.) Rejected — They did not
consider Him as even a fit stone or worthy member of the Church.
[Head — That on which the support and growth of the Theocracy de
pends, without which it would fall to pieces. Mey.J Doing — This is

252 THE GNOMON OF THE NEW TESTAMENT.
known from the greatness of the matter, and the dissent of the buil
ders. This, Gr. auzt}. The feminine for the neuter : a Hebraism. This
- -Supply thing. In Ps. cii. 19, the Sept. for nxt, (this, fem.,) has auzrj.
So Ps. cxix. 50, 56 ; Judg. xv. 7, xxi. 3, iyevrj&vj auz'/j, is this come to
pass. Comp. 1 Kings iii. 18. And is — Supply it, Heb. nti, that is,
px. The stone itself is wonderful. Wonderful — For its so great
glory. The Evangelist uses the feminine, because he would not vary
from the Septuagint. In our eyes — Who believe, 1 Pet. ii. 7.
43. Thereof — Of the kingdom. [Though thou be a good tree,
the fruit is not thine, but the vineyard's. Rom. xi. 17. V. G.J
44. [Tisch. omits ver. 44, but Mey., Alf, etc., with better reason
retain it.] Whosoever shall fall — He falleth on this Stone (Christ in
humiliation) who stumbles by not believing, while the Gospel is
preached ; but this Stone (Christ in glory) falleth on him, who is
crushed by His sudden coming to judgment. Each event befalls especi
ally Jews, and also Gentiles. 2 Thess. i. 8 ; Dan. ii. 34, 45. Will
grind to powder — Xtxpav signifies to scatter, as when chaff is given to
the winds. The Septuagint gives it in Job xxvii. 21, for ijw, to sweep
away in a storm ; in Dan. ii. 44, epx, to destroy ; and often for mi, to
scatter. 45. Spake — Gr. Xeyet, is speaking. They perceived that Jesus had
not yet said all. Ch. xxii. 1. [Of them — As husbandmen and build
ers. V. G.J

CHAPTER XXII.

1. Answered — Not only he who has been questioned, but he to
whom a reason has been given for speaking is said to answer. Again
— Refers to in parables.
3. To call them that were bidden — Gr. KaXJaat zobz xexXyjpevooz, to
call the called. A first and second calling ; before the wedding, and
on the very day. [Those who came, the church as a whole, are the
bride ; properly not mentioned here, for a bride is not Called but
chosen. Roos in Stier.J
4. Dinner — To the Jews in the early time of the New Testament
dispensation, but supper to the saints at the actual consummation of

MATTHEW XXII. 11. 252
the spiritual marriage : Rev. xix. 9. This parable embraces the his
tory of the Church from the one time to the other. I have prepared
 On God's power, not our own, rests our salvation. Fatlings — A
general word. All — For there are many things besides oxen and fat-
lings.. Come — Forthwith.
5. Made light of — This is more than the previous would not come.
They ought to have understood, Acts vii. 25, and watched. Went
their ways — Leaving even the city, which was therefore burnt ; ver. 7.
He who does not accept the call, loses even that which he had. His
— Selfishness. Farm, merchandise — The one busied with immove
able, the other with moveable goods ; the one detained by a false con
tentment, the other by the desire of acquiring.
6. Remnant — Who would not appear to have made light of it.
[And who followed neither farming nor trade. So they whose hin
drances are less often sin more, when they undertake sacred things,
by acting absurdly in them. V. G.J Entreated them spitefully — 2"
Chron. xxx. 10 ; 1 Tim. i. .13 ; Heb. x. 29.
7. Heard — The disobedient committed a crying sin. Armies — The
Roman forces, [sent upon Jerusalem forty years afterwards. V. G.J
Murderers — The chief crime provokes the whole punishment ; Amos
ii. Their — That of the murderers and despisers.
8. Then — Acts xiii. 46. Saith — The Lord frequently reveals the
grounds of his purpose to servants. Is — And will not be dispensed
with, because of ingrates. [It is, even yet. V. G.J Were not worthy
— Comp. Acts xiii. 46. No one is considered unworthy until he has
refused the proffered good : by this he betrays himself. The past,
were not worthy, leaves the unworthy behind more significantly.
9. The high ways — It would have been pleasant to see the jour
neys of the apostles through all the world, just as Paul's Travels
are given in a map. The Greek is biesobot, the parts, and, as it were,
branches of the principal way, ddbc.
10. Gathered together — Partly by calling as commanded, but some
times by improper compulsion. Both bad and good — A proverbial
mode of expression. [Better : they made no distinction between the
good and the evil ; if they accepted the invitation. The sifting was
not for them, but for the King, ver. 11, etc. Mey. "For the garment
T^hich distinguishes the good is worn not on the body but in the heart,
which only the Lord trieth. August, in Trench. Such is the aspect
of the church to-day.- This is not exactly what the king bade his ser
vants, ver. 9. None is good before the call, but all is well when the-
call has been properly accepted. V. G.J
11. A man — Some remarkable one amongst the many bad, called,

254 THE GNOMON OF THE NEW TESTAMENT,
yet not chosen ; and he is like all such, one whom you would especi
ally suppose to be chosen, and from his not being chosen, we see the
small number of the chosen. The singular number is emphatic; for
in other respects the passage would have admitted the plural as well.
A wedding garment — The righteousness of Christ ; ch. vi. 33, note.
[Those who celebrated the marriage feast, used to distribute such gar
ments among the guests. V. G., note. E. B.J
12. Friend — Gr. kzdlpe, Comrade. An indifferent word, applied
even to those who are comparatively strangers. How — By what in
dulgence of servants ? what audacity of thine own ? [Speechless — In
this speechlessness all his objections against a true Christian life are
dissipated. V. G.J
13. Attendants — Servants, douXoe, are sent forth ; attendants,
bidxovoi, wait at table ; John ii. 5. Cast him into — This will take
place a little before the nuptial evening ; Rev. xix. 20.
14. [For — Two expressions often repeated by the Saviour, and
therefore deserving especial regard. HarmJJ Many — Jesus adds this
to the king's speech. Comp. ozc, for, Luke xvi. 8. For — This gene
ral sentiment is a proof, that this man without a wedding garment,
and all like him, are cast forth.
15. Then — On the malignant spirit of the adversaries, see Mark
xii. 12, 13 ; Luke xx. 20.
16. Disciples — With whom they thought that Jesus would deal less
cautiously, and whose overthrow they thought would bring less dis
grace to themselves. Herodians— Those especially attached to the
party of Herod, and of his model Caesar, which the Pharisees viewed
with aversion ; Josephus, Antiq. xvii. 3 ; see Mark iii. 6, xii. 13.
There may indeed have been different views of holy things, of Herod,
etc., among the Herodians themselves. True — in truth — Truth is to
be known and spoken. Truth is the harmony of facts with the facul
ties of knowing, willing, speaking, acting. The way of God — [That
is, which God prescribes, or in which one should walk before God. Ps.
xxvii. 11. De W.J A part of which way is the doctrine concerning what
ought to be given to God. Of God — of men — A sounding antithesis.
The person — They wished Jesus to deny that tribute ought to be given
to Caesar. Truth truly estimates both things and persons ; but he
who regards persons easily betrays truth. [Thus how full of snares
are the praises of this world ! Q.J
17. Is it lawful — They do not merely say, Is it necessary? but, Is it
lawful? In view of what is due to God. [Ccesar ; the family name
of the first Roman Emperors, from which the office was named. The
question is, in effect, whether the authority of Csesar might be reeog-

MATTHEW XXII. 2S. 255
nized ; or Jehovah alone must be viewed as king. De W.J Or not —
They demand a direct answer.
18. Perceived — Without delay, without a teacher. Hypocrites —
Jesus shows them that he is true, as they had said ; ver. 16.
20. [Tisch. omits xai, and.J
21. Render — As is just. Therefore — Now nations use coins in
common; as French money in Germany; but only Roman money
seems to have been current in Judea. But the Jews were not of such
a disposition as to employ foreign coin, especially when stamped with
heathen likenesses, if they had not been subject to Caesar. And —
The one duty is not, as you suppose, destroyed by the other. The
things which are God's, those which have been set apart and dedi
cated to Him, are not Caesar's ; yet the things which are Caesar's are,
in some sort, God's. [Human prudence usually fastens upon one side
of duties, true wisdom weighs all at once. The hypocrite supposes
that tribute was to be given either to God, for the temple service, or
to Caesar. Jesus says, both are right. The Sadducees thought, if
the resurrection is admitted, the wife must be given to either the first
brother or the second, or etc. Truth rejoins to no one of them all.
V. G] That are God's — Whose cause you wish to appear to plead ;
ver. 16.
22. They marveled — Obviously astonished at His safe and true
answer. 23. Sadducees — At the last all rise together against Jesus. The
Sadducees are seldom mentioned by the Evangelists ; on that day
not even the Sadducees were quiet. Resurrection — It is clear that
this article of faith was well known at that time, since the words of
the dead are not added. And the adversaries of this article oppose
it in various degrees, by denying, some, the immortality of the soul,
others, its union to its former body. [The trifling and beggarly wis
dom of the world is busied chiefly with denyiny. V. G.J And
there may have been a variety of error among the Sadducees them
selves. 24. Seed, Gr. zexva, children — A son or a daughter, or several
children. Deut. xxv. 5.
25. With us — The Sadducees raise this doubt on a rare and per
haps long disputed case, [which seems never to have been fully and
clearly solved before, V. G.,J which might almost as well have been
raised from the case of any woman who had married more than one
husband. The maintainers of errors often seek aid from things which
are little or nothing to the point.
28. Whose — She will, say they, be the wife either of all or of one :

256 THE GNOMON OF THE NEW TESTAMENT.
but none of them has a superior claim to the rest. Jesus answers
(ver. 30) she will be, the wife of none. The Pharisees also had set in
opposition those things which are Caesar's and those which are God's :
to them the Truth affirms both : to the Sadducees He denies both.
Earthly wisdom often falls into absurdity, even in an easy matter,
from an imperfect enumeration of parts, not one of which escapes
heavenly wisdom. Not knowing — This twofold ignorance is the
mother of almost all errors. The resurrection of the dead rests on
the power of God : and faith in the resurrection rests on the Scrip
tures. Jesus refutes their fundamental error which they least 'of all
suspected in themselves. He first answers their argument against the
truth : then He proves the truth itself. The Scriptures — Which
clearly look to a future life ; ver. 31, 32. The Sadducees did not
understand Moses : they did not receive the prophets who explain
Moses. [A mistake ; their canon was the same as that of the other
Jews ; but they rejected all traditional interpretation, and all spirit
ualizing of the text. Winer, ii. 353.] The power — The power of
God will make men the peers of angels ; ver. 30. To be ignorant of
God and His perfections is the fountain of error ; 1 Cor. xv. 34.
[Rom. iv. 17, E. B.J
30. Neither marry — Men. Nor are given — Women ; comp. ver. 25.
As the angels of God — The absurdity which the Sadducees feigned
would affect the righteous rather than the unrighteous, as no one sup
poses that the unrighteous will be blessed with marriage. Jesus
therefore in reply speaks only of the righteous. The righteous will
then be in the same condition as the angels of God, [the unrighteous,
as the fallen angels, V. G.,J without wedlock, natural meat and drink,
etc. Elsewhere it is said that sharers in the life to come, will be like
God: but God has a Son and sons, hence in this passage, where the
question is of having children, it is said that they will be as angels;
and at the same time the existence of angels is defended against the
Sadducees who denied it. Are — Men and women.
31. [As touching — Jesus not only answers the objection of the err
ing, but proves to them the truth. V. G.J Unto you — You, not us.
They were not written for Christ. [Nor even for Abraham, Isaac, and
Jacob, who had lived before the vision came to Moses which he after
wards committed to writing. V. G.J To you — Descendants of
Abraham, 32. The God— Ex.. iii. 6. This is said, not once, but three times,
because Jacob did not hear the promise merely from Isaac, nor Isaac
merely from Abraham, but each of them separately from God ; and
the name Abraham was changed, Isaac given, and Israel added to

MATTHEW XXII. 32. 257
Jacob by God: Gen. xvii. 5, 19, xxxii. 28. 7s not God of— [Beng.
omits 6 0-boz, God, before is. But it is better retained. So Tisch. Alf.J
The value of inferences from Scripture is seen by this example. The
phrase thy God expresses both a Divine gift and a human duty.
The Divine gift thus expressed (for that is considered here) is infi
nite, everlasting, and one which no earthly life, however long and
happy, is sufficient to realize, Ps. cxliv. 15, Luke xvi. 25, much less
the pilgrimage of few and evil days, such as the lives of Abraham,
Isaac, and especially Jacob, compared with those of their ancestors,
who, nevertheless, had not obtained that promise. For it is not thy
wealth, long life, security, or, in short, thy world, but thy God: nor
is it thy God for fifty, an hundred, or seven hundred years, but sim
ply thy God. When, therefore, God first declared Himself, for in
stance, to Abraham, to be his God, He conferred, and was seen to
have conferred, upon him the eternal communion of His eternal self.
And though the death of the body has intervened in the case of the
fathers, yet that cannot last for ever, nor is the delay long in com
parison with everlasting life. For Abraham himself, all that he is,
and all that is called Abraham, that is, not only Abraham's soul, but
also his body, on which also was placed the seal of the promise, has
God. God, however, is not the God of that which is not : He is the
living God ; they therefore who have God must themselves also live,
and whatever of them has ceased for the time to live, must live again
for ever. The force of the formula is shown also in Heb. xi. 16,
note. That passage means chiefly this, He hath prepared for them a
city, beyond all question in eternity ; and therefore He is called their
God. And this reasoning of Christ is sound, clear, and never heard
before : and most effectually proves both the immortality of the soul
and the resurrection of the body, against the Sadducees, who say that
there are no' spirits. But the force of the argument does not rest in
the verb Bipi, I am, nor in the use of the present tense to Moses (for
though Matthew gives this, neither Moses, nor Mark, nor Luke has
it), but in the formula itself. And these phrases, my God, thy God,
etc., are by far the most frequent. Yet this passage, cited against
the Sadducees is the most striking of all, because (1) In it God Himself
speaks, a proof of unimpeachable truth ; (2) He speaks in a most
solemn manifestation ; (3) He speaks of Abraham, Isaac, and Jacob
together ; (4) And indeed after their death, and that a long while
after, at the very time of fulfilling the promise to them, in the ' per
sons of their descendants ; shewing that those patriarchs had not in
their own lives obtained the promised blessings. And thus even
Moses showed the resurrection, Luke xx. 37, not only the prophets, to

258 THE GNOMON OF THE NEW TESTAMENT.
whom Moses was preferred for public readings before the time of
Antiochus. At the same time, the proverb of the Jews, who nsed to
say, God is not the God of the living but of the dead, is perfected.
35. One of them — This man is less blamed by the Saviour; he
seems, therefore, to have been led on by others. A laivyer — To show
how great he was, and that knowledge of which, in his conceit, he
was full. Lawyer, the same as scribe, Luke xi. 45, 44, 53 ; and
doctor of the law, Luke v. 17, 21.
36. [Master, 'which commandment is great in the law ? — This is the
true rendering, referring to the Rabbinical distinction of greater and
less commandments. Alf., Mey., etc.]
37. [Tisch. omits '/-/joouz, Jesus.J Thou shalt ' love-^-M.oses repeats
this Deut. vi. 8, from the Decalogue v. 10 ; and it is frequently re
peated in the same book, of which it is the sum, the last time with a
most solemn adjuration ; xxx. 19, 20. With all thy heart, and with
all thy soul, and with all thy mind — Those who have copied or collated
manuscripts have for the most part treated the article with indiffer
ence ; [but here the article zfj is genuine, not only in the last
clause, as Beng. thinks, but in all. Tisch., Alf.J In the Hebrew
it is "pan Sd31, and with all thy strength. The Septuagint has xai Is
o):rjZ ZYjZ buvdpecbz aou, and with all thy might. In Mark it is, xai i£
o):r[Z zvtz biavoiaz aou, xai if oXrjz zrjz iayuoz aou, and with all thy
mind, and with all thy strength. In Luke x. 27 it is, xai it; oXyz rijc
iayuoz aou, xai i$-5Xrjc zifi diavoiaz aou, one Hebrew word "\m, strength,
being expressed in Greek by iayuoz, strength, and diavoiaz, mind.
Even the Hebrew accents distinguish this third clause from the two
previous ones, which are closely united. The whole forms an epitasis
(or emphatic addition). " All things ever found in man, have three
fundamental principles, idea, desire, and emotion." — Syrbius. All
ought to be animated and governed by the love of God.
38. [Tisch. reads the great and first. J First — This commandment-
is not only the greatest in necessity, extent, and duration, hut it is
also the first in nature, order, time, and evidence.
39. Second — Corresponding with first. Like — Of the same char
acter as contrasted with sacrifice ; Mark xii. 33. The love of our
neighbor is more like the love of God, than all other duties, just as
the moon resembles the sun more than the stars do : Gen. i. The
lawyer might easily omit the latter, whilst anxious about the former.
Jesus meets that danger, and answers more than he had asked. As—
Thou lovest thyself. Love of self needs not to be enjoined separately.
He who loves God will love himself in a proper degree without self-

MATTHEW XXII. 4 4. 259
jshness. God loves me as He does thee ; and thee as He does me :
.therefore I ought to love thee, my neighbor, as myself; and thou me
as thyself: for our love ought to correspond with God's love.
40. [The true reading is hangeih, Gr. xpepdzai after vopoz. Tisch.,
etc.] Hang — and the prophets — The question concerned the law : the
reply concerns the law chiefly : ver. 36, 40. Hang — An elegant
word. He who takes away either of these commandments, takes away
the law, [which embraces so many commandments. V. G.J
41. Gathered — Solemnly; ver. 34.
42. What — You Pharisees, he says, are always putting questions
about precepts ; now I will propose to you something, of which also
Scripture speaks, as an important matter : that you may see that the
Gospel is as much to be sought for in the Scriptures -as the law. [The
sum of both is set forth, in this concluding passage, by the greatest
of the prophets. The first discourse of Jesus, in which He professed
that God was His Father, was in the temple : Luke ii. 49 ; John ii.
16. And now this last question, put forth by him in the temple points
out that He is Himself David's Lord. Harm.J Think ye — Gr. boxetf
seems to you. Jesus uses the word seems with greater right to the
Pharisees than they to Him, ver. 17. Even opinion might have be
come the beginning of faith. Whose .son — Jesus thus gave them an
opportunity of acknowledging Him as Messiah. The doctrine of the
Divine Unity, ver. 37, is illustrated by that of the Trinity. Of David
— Human reason more easily accepts moderate views of Christ, than
those which are either more humble or more glorious.
43. In spirit — And therefore truly: 1 Cor. xii. 3. Call him Lord
—A sign of subjection: Phil. ii. 11 ; comp. 1 Pet. iii. 6. It was a
higher honor to have Christ for his Son, than to be a king; and yet
David does not say that Christ is his son, but rejoices that he is his
Lord, and himself his servant. But this joy has also been procured
for us : Luke i. 43 ; John xx. 28 ; Phil. iii. 8. They who regard
the Messiah only as David's son, look to the lesser part of the recog
nition of Him. A dominion to which David himself is subject, shows
the heavenly majesty of the King, and the nature of his kingdom.
44. Said — So Septuagint in Ps. ex. 1. To my Lord — Therefore
he was David's Lord, before the Lord said to him, Sit. Sit — Assume
command, 1 Cor. xv. 25. Right hand — Power. Until — The eternity
of this sitting is not denied ; but it is denied that the assault of
enemies affects it. The warlike kingdom will end (much as in earthly
wars, when the enemy has been conquered, the heir of a kingdom lays
aside the command which he held during the war) ; the peaceful king
dom, however, will not end. Comp. 1 Cor. xv. 25. Even before the

260 THE GNOMON OF THE NEW TESTAMENT.
Son was subordinate to the Father, but did not then appear so, because
of the glory of His kingdom : even after that, He shall reign, but as
the Son, subordinate to the Father. Make — The enemies shall lie
prostrate. Enemies — Among them too the Pharisees. Thy— The
hatred of the enemies is directed especially against the First-borr{.
[For bizonbdiov, footstool, Tisch., Alf., etc., read imoxdzco, under: tiU
I set thy foes binder thy feet.J Footstool — The enemies shall them
selves be the footstool of Christ, by right of conquest. Comp. Josh.
x. 24 ; Ps. xlvii. 4.
45. If then— The Jews were bound to study that point with the
utmost earnestness, especially at that time. It is more evident of
Christ that he is Lord, than that he is Son of David. [So great is
the glory of the Son of God ! David as well as Abraham, John viii.
56, saw the day of Christ, the last great day we may suppose, when
all adversaries shall become the Lord's footstool. V. G.J
46. A word — On that question as on the others. To ask — With
the view of tempting him ; the disciples asked to learn. Any more
¦ — From this time a new scene, as it were, opens.

CHAPTER XXIII.

1. Then — Leaving His adversaries.
2. Sit — Representing Moses, reading and interpreting his law, and
even insisting on more. The Scribes and the Pharisees — The sins here,
enumerated did not all alike belong to both classes ; but they had
many in common, and participated in many ; see Luke xi. 45. [Out
of the sins mentioned in the discourses of Christ, as recorded at
length by Matthew, those have been chosen by Mark and Luke which
would prove most clearly to an unlettered mass, the reasons for bewar
ing of the scribes : haughtiness, avarice, and hypocrisy. Harm]
4. Therefore — This particle limits the expression whatsoever they
bid you, that the people should not think they were bound to serve the
traditions of the Pharisees equally with the law of Moses ; ver. 4.
[Tisch. omits zvjpslv, observe, after bid you ; and reads, do and observe,
in the next clailse.] Observe — In mind. [Their works, ver. 6-7. Do
not ye— Ver. 8-12. V. G.J Do— In act. Imperative, to which do

MATTHEW XXIII. 14. 261
not ye answers. They say — Mosaic commands, to be observed and
done. 4. [Tisch. reads be, and, instead of yap, for. J For they bind —
This explains, They say and do not. Heavy — Epithets suitable to the
doctrines of men, [which are not in the law, and are contrary to the
law. V. G.J Shoulders, fingers — Antithesis. To move — Much less
bear. Scripture is incomparable in describing the inner characters
of minds, the whole of this chapter is an instance ; also Luke xii. 16,
etc. [How different the Saviour, who took on himself the heaviest
burdens, to make all easy for the people ! Stein in Stier.J
5. But — Although they appeared to do many good things. Phy
lacteries — Ex. xiii. 9, 16 ; Deut. vi. 8, xi. 18. Borders — Numb. xv.
38. [Omit z&v ipazicov auzcov, of their garments. Tisch., Alf .J
6, Love — Both individually and for their order.
6, 7. At feasts — synagogues — markets — Public places.
8. Be not ye called — Be not thus treated, nor seek to be thus
treated. For one is your Teacher — [So Tisch., Alf., etc.. omitting b
Xpiazbz, even Christ.J Others read, for one is your Master (or Guide,
Gr. xa.drjyrjzrjZ,) even- Christ. And this is indeed found in ver. 10 ;
but here our Heavenly Father is meant ; comp. ch. xvi. 17 ; John vi.
45 ; Acts x. 28 ; Gal. i. 1, 15 ; Eph. i. 9 ; Ps. xxv. 12, xxxii. 8.
Therefore he adds, but all ye are brethren ; a principle which applies
also to the ninth verse, that we neither be called masters, nor call any
one on earth father. [Among Christians, there is none to sit in
Christ's seat, ver. 2. Alf.J Christ is referred to in ver. 10, and ver.
11 is appropriately subjoined. Compare on the Father as Teacher,
and Christ as Guide, ch. xi. 25, 27. Ye are — Indicative.
9. Father — This also was the splendid title of teachers, especially
in old age. [Tisch. and Alf. read 6 oupdvtoz, the heavenly, instead
of 6 iv zolz oupavdlz, which is in heaven.] Call not — In neither
tongue nor mind ascribe infallibility to any man.
10. Masters — Gr. xaQqyqzai, guides, authorities. A Climax : Rabbi,
Fatlier, Guide. These among the Jews were titles of spiritual emi-
'' nenee, which is demolished also in 1 Cor. iii. 5, 6.
11. That is greatest — That is, who will be greatest, Hebrew 31, rab,
see Rabbi, ch. xx. 26.
12. And whosoever — In Ezek. xxi. 26, Sept., we read, Thou hast
humbled that which is exalted, and exalted that which is humble. Ex
alt, himself— As the Scribes and Pharisees.
13, 14. [Omit verse 14 entire. Tisch., Alf, Mey., etc.] Woe —
Woe is said eight times in this passage : [The Saviour had brought
against his adversaries various stages of argument, from ch. ix. 4 ;

262 THE GNOMON OF THE NEW TESTAMENT.
but now, in an impulse of holy fervor, he puts forth at length the
whole truth most clearly. Harm.J Blessed — Eight times and more in
Matt. v. from ver. 3, see note. Woe unto you — ye shut up the king-
dom-^ye devour widows' houses, etc. Many manuscripts transpose
these clauses ; but that is first in which the kingdom of heaven is
mentioned ; comp. ch. iv. 17, v. 3, etc. Hypocrites — The character
istics of hypocrites may be gathered from this indictment. They
were wretched, not because they were Scribes and Pharisees, but be
cause they were hypocrites. Ye shut up — With a key : ye shut up
as ignorant and blind. Against — Gr. ipTtpoadev, before their eyes,
when they were close to it. Neither go in — A great woe, and the
first ; comp. Matt. v. 3, on the first degree of blessedness. Entering
— In will, or in deed.
14. Devour — Extreme avarice. To devour the houses of widows,
[who ought to be spared above others, but are more open to persua
sion, and thus more easily oppressed. V. G.J The most atrocious
species stands for all rapacity. Long — Gr. paxpd, adverbially. Some
also appropriately read paxpa, with -pofdast, with long or great pre
tence. They made of their prayers a great pretext for devouring
widows' houses. Herodian has npbipaaiz, bXcyn, euzeXrjZ, pixpd, ^pretence,
small, useful, little. Shall receive — As the reward of such prayers.
The greater — He who acts ill is condemned ; he who abuses good to
adorn evil, is condemned the more.
15. Compass — A proverbial phrase. Compass, or go about, as Rab
bis ; ver. 7. One — With great zeal, but little efficacy; so that you
hardly obtain one. Child of hell — Worthy of hell. In Deut. xxv.
2, rvon p a Son to be smitten, is rendered by the Sept. d^ioz nXryw,
worthy of stripes. Twofold more — Through greater hypocrisy, [which
he adopts from his teachers, in addition to his heathen depravity,
which he has not laid aside. V. G.J Though he might have attained
a high rank among God's people.
16. Blind guides — Previously hypocrites, again and again ; now the
appellation is changed according to the subject in hand. The two are
combined in ver. 23, 24, and 25, 26. The climax is reached in ver.
33.- Nothing — Supply dupsiXiov, owing, he owes nothing. Gold—
With which the temple was adorned. [Or rather the temple treasure;
so that these money lovers swore their most binding oath by their own
god. Ols.J
17. Fools and blind — They sinned even against common sense;
which determines that that, from which another thing derives its char
acter, must much more have that character itself.
18. By the gift— The origin of this error was the self-righteous-

MATTHEW XXIII. 24. 263
ness of the offerers. They esteemed their own gifts more highly than
the Divine institution. Upon it — The altar.
19. [Omit piopoi xai, fools and, Tisch. Alf.J
20. By all things thereon. — As in ver. 21, the gold of the temple
is not again mentioned, but He is mentioned who dwelleth therein ;
so in this verse all things upon the altar signifies something much
greater than the gift on the altar ; nay, something contrasted with
that gift ; even the sacred fire and the whole divinely ordained min
istry of the priests, who stood and walked in person, not only beside,
but even upon the altar.
23. Pay tithe — And command tithe ; comp. ver. 24, guides. Mint
— Not only grain but herbs. Cummin — Which is proverbially re
marked as a little thing. [The tradition of the Pharisees extended
the tithes of Lev. xxvii. 30, etc., even to such trifles. Mey.J Have
omitted — Long since ; or also, ye have remitted to others, by your
silence. Weightier — These questions belong to comparative theology.
Three matters are enumerated as more weighty, in contrast with three
small matters. See as to these Ecclus. iv. He alone, who observes
the weightier, can judge rightly in small matters. Judgment — By
which good and evil are distinguished, and the weightier and smaller
matters in either of them; xii. 18, note; ch. xvi. 3; Luke xii. 57;
1 Cor. xi. 31; Micah vi. 8. Mercy — Ch. ix. 13. Faith — Sincerity,
opposed to hypocrisy : for those who, ch. xxiv. 51, are called hypo
crites, are called unbelievers, in Luke xii. 46. Comp. 1 Tim. ix. 2,
8. There are clearly these three principal heads, Judgment, Mercy,
Faith: and divisions of theological topics ought to have been ar
ranged according to the heads which Scripture itself assigns : as in
John xvi. 8; Romans iii. 27; 1 Cor, xiii. 13; 1 Thess. iv. 9, v. 1 ;
Heb. vi. 1, 2. [After zauzu insert be. But these ought, etc. Tisch.J
Not to leave — Answering to ye have omitted; and therefore these, re
fers to mint, etc., the other -to judgment, etc. ; and the words, ought
to have done, express approval : [Truly eminent virtue may express
itself even in the smallest things ; Mark xii. 42. V. G.J Not to
leave undone — Belongs to the accusation. The Greeks often use
obzoz and ixelvoz, this and that, with reference, not to the order of the
words, but to the nature of the things.
24. [Strain out — strain at in our English Bibles is a glaring mis
print. Wesley] Gnat — They who object to swallowing a camel
should not be found fault with for merely straining a gnat, such being
tar from the Saviour's intention : for no one can with safety swallow
a gnat, which may even choke him. [The danger feared was rather
swallowing an unclean creature ; Mey. And the camel, another un

264 THE GNOMON OF THE NEW TESTAMENT.
clean animal, but an enormous one, is chosen to express strongly the
monstrous hypocrisy, so scrupulous in tithes, so wicked in greater
matters. Stier.J A beam is more troublesome ; and yet a splinter
(or mote) is not disregarded in the hand, much less in the eye, ch. vii.
5. 6 or i} xwvioip is a gnat, properly a wine-gnat, which easily falls
into a strainer.
25. The outside — The external surface. Within — Where the meat
and drink are. They are full — The cup and dish. , Extortion — Ver.
14. And excess — Excess is opposed to abstinence, not only in meat
and drink, but also in money and gain. With this idea, Aristotle
(Eth. Nicom. vii. 6) would have the particular thing mentioned in
which any one is prone to excess or restraint; as gain, honor,
anger. And this is evident in the present passage, from the synonym
extortion. Gregory Nazianzen : All that is superfluous and beyond
my need is excess to me.
26. Cleanse — By removing rapacity by almsgiving. Luke xi. 41.
First — This may be applied as a lesson of decorum. [Omitxai ztfi nap-
oif'iboz, and the platter ; also read auzou, of it, for auzwv, of them.
Tisch. Alf.J That — For otherwise that outward cleanliness is not
cleanliness. 27. For — In this verse the especially distinctive characteristic of
hypocrites is described : for hypocrisy is named, ver. 28. Comp.
Luke xi. 44, with the context. ' Whited — The Jews used to whiten
their sepulchres with chalk, [every year, to make them striking to
the eye, lest men should touch them unawares and be made unclean.
Mey. The heart may be a temple of God or a grave ; a heaven or a
hell. Stier.J
28. Iniquity — Gr. 'Avopiaz, unrighteousness. Strictly opposed to
righteousness. 29. [Build — The hypocrite gets blame, even in that which is not
wrong in itself. V. G.J Of the prophets — of the righteous — Ver. 35.
This was all that they did in memory of ancient prophets and right
eous men ; without observing their words or imitating their deeds.: re
sembling their fathers in disposition ; despising Messiah, of whom
those prophets had borne witness. Understand, therefore, only, as
ch. xxiv. 38. Scripture usually calls the good dead, righteous, rather
than holy, Luke xiv. 14, Heb. xii. 23.
30. Say— By your public protestation, Would not have, been—
Such was their self-confidence.
31. Witnesses — By deeds, ver. 29, and words, ver. 30.
32. Fill ye up then — The pronoun upslz, ye, is expressed not only
m contrast to your fathers, but also to show an indicative force in the

MATTHEW XXIII. 35. 265
imperative, fill ye up ; ye will fill up, fill ye up therefore ; comp.
John xiii. 27. Fill ye up — When ye will, be no longer hindered. Be
ye left to yourselves. What you cherish in the heart, do with the
hand. Measure — As life, as the cross, so sin also has its measure ;
when, for example, to three transgressions a fourth is added ; Amos
i. 3, etc. [He refers to his own death. Mey.J
' 33. Vipers— Treated of, ver. 30, 31, 32.
34. Wherefore — A corollary of the eighth woe. I- — In Luke xi.
49, therefore also said the wisdom of God, I will send, etc. 2 Es-
dras, ch. iv., and this passage have a wonderful resemblance. Thus
2 Es. i. 30, I gathered you together as a hen her chickens under her
wings: in ver. 32, 1 sent unto you my servants the prophets, whom ye
have taken arid slain, and torn their bodies in pieces, whose blood I
will require, saith the Lord : in ver. 33, Thus saith the Almighty
Lord, your house is desolate. That book of Esdras is greatly es
teemed by many, and this quotation in the Gospel gives very great
weight to it. J. C. Scaliger says, "I possess an admirable and di
vine compendium of the books of Esdras, composed in the Syrian
language; they contain far more valuable sentiments than the ha
rangues of their base calumniator." That Syrian composition, which
Scaliger calls a compendium, may have been a rendering of the He
brew, the longer Latin paraphrase of which may have many apocry
phal additions. Such appears to be the case in the books of Wisdom
and Ecclesiasticus, which in passages shew a Hebrew origin, and in
others are merely Greek. / send — Present. God's messengers were
Sent when the people were most wicked. Prophets — Who are taught
by special revelation, as David. These alone are mentioned with
reference to the past ; ver. 30. Now wise men and scribes are added.
Wise men — Who have an habitual taste (Heb. Djrt, wise, from ip,
taste) for the true and the good, as Solomon. These are midway be
tween prophets and scribes. Scribes — Who illustrate and apply the
remains of the prophets and wise men, as Ezra. In these last the
character is for the most part acquired ; in wise men, innate ; in pro
phets, inspired. Therefore the world hates and despises prophets
most, wise men much, scribes less, yet not little. [Omit xai, and, be
fore some of them. Tisch.J Ye shall kill — As James. Crucify — As
Peter and Andrew ; although Peter suffered martyrdom elsewhere.
[Jesus seems, by the word crucify, to allude to himself as one of these
prophets. Ols]
35. May come — Repeated, ver. 36, shall come. Comp. Luke xi.
50, etc. All— Especially of Messiah Himself. Comp. Luke xiii. 33.
Blood — This word occurs thrice in this one verse, with great force.
34 ¦

266 THE GNOMON OF THE NEW TESTAMENT.
Shed — Gr. ix%uv6psvov, being shed — Present. The shedding was
not yet concluded. On the earth — The whole earth. Comp. Gen.
iv. 11. Zacharias, son of Barachias — Whose prophecy and death
are mentioned in 2 Chron. xxiv. 20. [Comp. his dying words, The
Lord see and require it, 2 Chron. xxiv. 22, and Gen. iv. 10. Mey.
Beng. in Harm, properly rejects the view of Kornmann and others,
more recently taken up again by Bruno Bauer, Aug. Gfrorer, and
Granville Penn, that this was the Zacharias, son of Baruch, killed by
zealots in the temple, {Joseph. Bell, Jud. iv. 6, 4, in Mey.) just be
fore the destruction of the city ; so that the allusion here would be-,
come a prophecy. This hypothesis has caused much discussion, but
is now generally abandoned, as contradicting the context, and in it
self unsupported. So Ols., Mey., De W., Stier., Alf., etc.] The Jews
say a great deal about him. The temple — Jesus spake these words
in the Temple : in the Temple vengeance should be signal.
36. I say — Again. Comp. Gen. xii. 32. Shall come — So far as
the beginnings of vengeance ; for its consummation extends much
further ; ver. 39. [So terrible is God's justice, that when he pun
ishes a sinner, he seems to punish all sin in him. Q.J All — He who
sins becomes a partner with all who have committed the same sin.
Generation — See ch. xxiv. 34. note.
37. Jerusalem, Jerusalem! — A most solemn Epizeuxis [or repe
tition.] That killest — Gr. fj dnoxzevouaa, with the force of a noun,
murderess. That stonest — Such was the fate of Christ's first martyr,
Acts vii. 58. Sent — Although in the world ambassadors are invio
lable. To thee — Gr. npbz auzrjv, to her — Comp. Luke i. 45 ; Isa.
xlvii. 10. How often — As often especially as Jesus had come into
Judea, into the city, into the Temple. [See note on ch. xxi. 1.] And
ye would not — Though I would. Isa. xxx. 15.
38. Is left — The present tense again. He uttered these words,
going out of the Temple. Ch. xxiv. 1, comp. John xii. 36. Your.
house — Otherwise called the Lord's house. [Now no more God's, but
yours. Alf.J Thus, to Moses, thy people, Ex. xxxii. 7. Desolate—
Left by Messiah, [in whose absence everything is waste and desolate.
V. G.J Even after His ascension, Christ employed the Temple in a
remarkable manner, with His disciples. But with regard to Judaism,
the Temple now ceased to be what it had been. Hence it was at length
destroyed ; ver. 36. The word ipyyoz, desolate, often has reference
to a particular want. Thus the Forum is eprjpov, when there are no
judicial proceedings.
39. I say— See Luke xiii. 35, note. See — Ye inhabitants of Jeru
salem. Comp. Luke xiii. 35. Henceforth — That is, after the short

MATTHEW XXIV. 2. 267
period before his death, spent without the Temple. Until— After a
long interval. Ye shall say — They would say this when reciting the
Battel [or hymn of praise, consisting of Psalms cxv. to cxviii. Home
cited by /. B.J at the Passover, but without applying it to Jesus.
That which is here foretold will actually be done in its own time ; as
in ch. xxi. 9, that which had been predicted in Luke xiii. 35, was
fulfilled. Yet he does not add again, although the people had shouted
those words, Matt. xxi. 9. For neither had all joined in this accla
mation to Him, nor had they who joined it understood what they were
saying, as Israel shall understand hereafter : and in a little while,
they, as it were, retracted their acclamation. The first utterance was
feebler, the second will be worthy of the name. Comp. the omission
of again, Acts i. 11, note. [And when shall they say this ? Willingly
never; but unwillingly at his second coming, in power and great
glory, when the confession can avail them nothing. Euthym. in
Mey] Blessed — With this verse Christ's public discourse to the Jews
ends : with this verse their repentance will begin.

CHAPTER XXIV.

1. And Jesus went out from the temple and departed — [This read
ing, transposing inopsuBzo, departed, after Ispou, temple, is strongly
supported, and is adopted by Alf, not by Tisch. or Mey.J This read
ing gives inopBUBzo, departed, greater force, in antithesis to as he
sat, ver. 3. A discourse, which embraced even the end of the world,
was fitly delivered under the sky. Disciples — One especially, Mark
xiii. 1. Tt show — Perhaps Jesus- had never looked at the outside of
the temple, for He was not curious ; comp. Mark xii. 15, note. He
had looked at the inside of the temple, deservedly ; Mark xi. 11. The
buildings — The separate parts were great buildings : and even at that
time the erection was progressing ; see John ii. 20. And perhaps this
work was the more active, because of the impending Passover. Of
the temple — To be destroyed, ch. xxiii. 38 ; and in that age, too, a few
years after its completion.
2. [Instead of V^o-oDf, Jesus, read dnoxpi&Biz, he answering. Tisch.,
Alf.J These — As they stand. Shall not be left — Jesus effaces the

268 THE GNOMON OF THE NEW TESTAMENT.
curious thoughts of his disciples by more serious ones. Stone — An
adage for uttermost devastation. Even that soil was torn by the
plough. 3. Upon the mount — Whence the temple was in view, and the siege
was to begin. [Privately — With no company outside of the twelve.
Comp. Mark xiii. 3. Mey.J The sign — Signs have often been joined
with predictions of important events ; hence the inquiry of the dis
ciples for the sign of that time. Thy coming — The disciples seem to
refer to ch. xxiii. 39.
4. And — The disciples had asked, with little distinction, (1) of the
time when the temple should be destroyed; (2) of the sign of the
Lord's coming and the end of the world, as if both events would oc
cur together, and thus have a common time and a common sign.
Jesus answers, with a distinction, (1) as to the destruction of the tem
ple and the city, and the signs of this event, ver. 4, etc., 15, etc.;
(2) as to His coming and the end of the world, and the signs of that
event,, ver. 29-31 ; (3) as to the time when the temple was to be de
stroyed, ver. 32 ; (4) as to the time of the end of the world, in ver. 36.
So in Mark; and in Luke, who in ch. xxi. 11, 25, points out the signs
of each event separately. [Any attempt to separate definitely one
part of this discourse, as referring to the destruction of Jerusalem,
from another, predicting Christ's final coming, leads to insuperable
difficulties ; unless we believe, with De W., Mey., etc., that Christ
.expected the two events to be simultaneous. Comp. ver. 30. The only
consistent interpretation finds a double reference throughout; to
the former event primarily, but only as the type of the latter ; so
that even the predictions fulfilled in the one case have a yet greater
fulfillment to expect in the other. So Stier., Alf, and similarly Ols.,
Neand.J Take heed — [Beware — Watch — This is in general the
ground-tone of the whole discourse, ver. 42, 44. Stier.J We ought
not to inquire into future and final events, through curiosity, but from
a desire to fortify ourselves. All things in this discourse must be re
ferred to fortitude in acknowledging and confessing Jesus Christ. For
the prophecy has this for its aim. The rest, which might be available
as mere knowledge, is mentioned abruptly. A thesis on the perspic
uity and perfection of Scripture might be illustrated by this. You— .
This is said not so much to the apostles, who were soon to receive the
Paraclete, as to the flock of believers whom they then represented,
lest in their greater perils they should be seduced. The beginning,
prudence ; the end, patience, ver. 13.
5. Many — In the beginning will come falso Christs ; in the middle,
false prophets, ver. 11 ; in the end, both (22, 24). A twofold climax.

MATTHEW XXIV. 9. 269
[How necessary the warning against false Christs, to their eager desire
for his coming ! ver. 3. Mey] In — They will not only say that they
are sent by Me, but that they are what I am. Saying, I am Christ
— " Theophylact has recorded that a certain Dositheus, a Samaritan,
gave out that he was the prophet foretold by Moses ; that Simon the
Samaritan also (mentioned in the apostolic history of St. Luke) called
himself the Great Power of God. The prediction seems also applica
ble to Theudas, [Acts v. 36. I. B.,] and that Egyptian, [Acts xxi.
38. I. B.,J and another pretender mentioned by Josephus, [History
Book xviii. ; Conquest of Judea, Book ii.,) all claiming the character
of prophet, though in reality seditious impostors. And in later times,
Manes even dared to call himself Christ, and like Him, called
twelve as apostles." Joachim Camerarius.
6. Shall hear, Gr. MbXXtjobzb dxooeiv, shall be about to hear — A
compound future. The writings of the Evangelists, published before
the fulfillment of this prediction, were greatly confirmed by it. Hear
— Christians rather hear of wars than wage the.m. Wars — At hand.
Rumors of wars — At a distance. Be not troubled — Metonymy of the
antecedent ; that is, do not immediately take to flight. The verb 6po-
Louai, to be troubled, is very appropriate here, for its root Opbpz is from
dpiai, to cry, or speak with tumult. For — The ground of tranquillity.
[The consideration of their necessity, according to the divine counsel,
should keep them composed. Mey.J Not yet — The godly are ready
to think that evils can go no further; therefore they are warned. The
end, ver. 2, 14, is not yet ; nor is the time of flight yet ; ver. 15;
Luke xxi. 20. The beginning only, in ver. 8.
7. Shall rise — After a time of comparative peace. Nation — Be
yond Judea also. Famines, and pestilences, and earthquakes — Almost
all matters treated of in the Novellae, may be referred to these classes;
though historians often regard such things less than the deeds of men.
In divers places — Pestilences and the rest have always occurred, but
not so abundantly.
8. Beginning — As to the Jews ; antithesis to the end, ver. 6, 14.
Sorrows or pangs which precede the new birth, ch. xix. 28 ; Rom. viii.
22. A metaphor from childbirth. [So the Rabbins speak of the dis
turbances and evils which are to precede Messiah's advent as his birth-
pangs. Ols]
9. Shall kill you — Some of you ; Luke xxi. 16. The Lord does
not point these out, that all may watch. Before the destruction of
the city, James the Greater was slain by Herod, as Luke mentions ;
Peter by Nero, as ecclesiastical history tells us. You : as if you were
to blame, and were bringing its misery on the human race. This is

270 THE GNOMON OF THE NEW TESTAMENT.
the last consolation of the world. Judgment begins with the house
of God. Hated — The Christian religion is peculiar in being hateful
to the corrupt world, which tolerates all divisions of opinion. [Thus
Tacitus calls Christians a class of men hated for their crimes. Alf]
10. [Then — When these persecutions come. Mey.J Shall be offended
— Shall make shipwreck of faith. [As of love, ver. 12. V. G]
One another — This is saddest of all.
11-13. And — Faith, love, and hope must be anxiously preserved.
12. Iniquity — Iniquity and love are opposites ; for love is the ful
filling of the law. Iniquity involves compulsion ; love, as it were,
something natural. Wax cold — It is the nature of love to burn.
Love — (Towards God, men, neighbors, and self; spiritual and even
natural kindred ;) which is the sum of the law. Natural affection makes
parents, for example, rejoice in the birth of their offspring ; when in
iquity brings hard times, they rejoice in losing their offspring or hav
ing none. Love is the ornament and strength of Christians, and so
of all their state : Phil. i. 9 ; 2 Pet. i. 7 ; Rev. ii. 4. It is the foun
dation of patience, ver. 13. Of the many — Gr. zcov noXXwv, the crowd,
of those who do not excel in love. Iniquity is the practice especially
of the very powerful or the excessively poor: whence also the love of
the rest waxes cold. [Their means of doing good being snatched from
them by iniquity. V. G.J When the justice called particular is vio
lated, that called universal or righteousness languishes.
13. But he that shall endure — By constancy, we preserve faith, and
love, and hope. Unto the end — Of temptation. The same — As it were,
an exception, ver. 22. Saved — When the city was destroyed, the
Christians were delivered, Luke xxi. 28, 31.
14. [Preached — This was done before the destruction of Jerusalem.
Col. i. 23. V. G.J This — Which Jesus preached. Come— Gr. ff«,
which means not merely approach, but arrive, nay, to be here. The
end — Of which the following verses treat. Hence the word there
fore, ver. 15. Before that end, the two great apostles, Peter and
Paul, and others, ver. 9, had concluded their apostolate.
15. The abomination of desolation — The abomination of profana
tion was followed by the abomination of desolation. Such is the name
given to the Roman army, gathered from all nations ; whose military
standards the Jews held in abomination as idols, since the Eomans
attributed divinity to them. The prophet — Comp. Heb. xi. 32-34, on
Daniel as a prophet, although some of the Jews did not reckon him
among the other prophets. A slight cause is often enough to pro
duce an important error. In the Latin Bibles, the apocryphal were long
ago mixed with the canonical books, according to the connection ot

MATTHEW XXIV. 15. 271
their subjects, and were distinguished from them in the index of books
by certain marks, as may be seen in manuscript, then this caution,
feeble at best, having been neglected, they came to be considered
canonical. On the other hand, since they who first collected the
books of the Old Testament into one volume, did not possess the
book of Daniel, that book, which was written later, and out of Pales
tine, was added to the Hagiographa ; not inappropriately indeed, sinco
the weeks predicted by Daniel began to be fulfilled in Ezra iv. 24.
But from this, some supposed that Daniel was not a prophet at all, as he
was not placed with the prophets, and as further the examination of
prophetical periods was distasteful to them. The Great Prophet,
however, confirms his claim to the prophetical character. Standing —
[Gr. kazbz, Tisch., etc.; not eazwz, with Beng.J This must be re
ferred to ftbeX.uypa, the abomination — already firmly standing, and des
tined long to stand. A Personification. In the holy place — Dan. ix.
27, Sept. ini zb lepov, on the holy place. The time of flight is joined,
Luke. xxi. 20, with the very moment of the army's approach. The
holy place, therefore, does not here signify the temple, or the holy of
holies, for when that had been profaned, it would have been too late
to flee ; brit a place near the Holy City, without the city. [Beng. pro
ceeds to argue that, this must have been the Mount of Olives, then and
often made holy by Christ's presence. This view will find no sup
port. De W. agrees with Beng. in referring the abomination of deso
lation to the Roman Eagles on the soil of Palestine. But most, with
more reason, think the holy place to be the temple ;" and the abomina
tion to be either its capture by the Romans, Mey.; or some previous
idolatrous act of the Jews themselves, not definitely recorded, Stier.
Ols.; perhaps its profanation by the zealots. Alf.J Punishment gene
rally begins in the more holy places, and thence spreads to other
parts. Whoso readeth let him understand — Mark has the same pa
renthesis, ch. xiii. 14, although many copies have not that clause from
Daniel. Both Evangelists, writing before the siege of the city,
warned their readers to observe the accurate advice of the Lord con
cerning the place and the rapidity of flight. Dan. xii. 10, Sept. bt
w/jpovtz auvijaouat, the wise will understand : Hebrew ir:r crSDiran,
the ulise will understand. Whoso readeth — Does not mean the pub-
he reader of Daniel (for at the commencement of the siege, the pub-
he lessons of the Law were in Leviticus, and none from Daniel were
associated with them or with any others), but any reader either of
Daniel or of the Evangelist,'especially when the siege was approach
ing. All ought to understand: and, if they were to pray that their

272 THE GNOMON OF THE NEW TESTAMENT.
flight might not be on the Sabbath day, why should" the Sabbath reader
be warned more than others ?
16. Then — This answers to when, ver. 3. Then occurs often in
this discourse. Which be in Judea — Not all Jews, nor Christians
everywhere; but those believers in the Words of Jesus, who shall be in
Judea. Flee — Without hoping to raise the siege. To the mountains
— In the mountains, safety was here promised, and afterwards found
at Pella. Jesus warns every one not to think that he will be safe in
the city, in opposition to the pertinacious assurance maintained even
during the siege by the carnal prudence of the Jews.
17. Not come down — Let him come down, not by stairs within, but
outside. [Or let him flee over the roofs. Mey. For zi, anything,
read zd, the things. Tisch., Alf., etc.] To take anythiny — As vic
tuals ; corresponding with clothes in the next verse.
18. Field — Husbandmen go into the field lightly clad.
19. Woe ! — This is not an imprecation, but an assertion. Nor
does he forbid parentage ; but simply predicts misery. Unto them —
They cannot flee quickly. Pious women will share the common ca
lamity ; Luke xxiii. 29.
20. Pray — Many things are rendered milder by prayer. They
prayed; and their flight did not take place in winter. Winter — Gr.
yBtpmvoz, which seems to denote not merely a time of the year, but
stormy weather, ch. xvi. 3. The event certainly occurred in spring;
comp. ver. 18, from the field. Sabbath — Not that it was unlawful to
flee on the Sabbath, for Christians especially ; but because it is very
sad, on that day of joy, to break off public worship, and flee ; be
cause, too, no one is then so well prepared for flight ; and one would
hinder another in preparing, by crowding at the doors of the syna
gogues or the gates of the cities, more than in the fields or at home.
Ptolemy Lagus took Jerusalem by surprise on a Sabbath, according
to Josephus, [Ant. xii. 1.) In fine, the punishments which befell the
Jews on the Sabbath were heavier than others ; and even their ene
mies, through hatred of the Sabbath, were fiercer on that day. The
penalty comes at the time when sin is most grievous. Comp. Hos. v.
7.' The observance of the Sabbath was obviously not lost before the
destruction of the temple.
21. Since the beginning — In the time of the deluge, etc.
22. No flesh should be saved — They would be cut off, by premature
death, from the salvation of the soul, which is assigned to the elect.
They who have attained salvation shall speak that which is resounded
in Rev. vii. 10. No flesh— All of which in itself is frail. • [NojUsh
— No Jew then ; no human being at the last day. The days were

MATTHEW XXIV. 28. 273
shortened in the siege ; 1. by the imperfect fortifications ; 2. the want
of preparation; 3. the burning of granaries; 4. the suddenness of
the attack ; 5. divine providences so marked as to be acknowledged
by Titus himself. Some such providential shortening of the days is
here promised for the latter times. Alf. partly quoted from Greswell.J
The elect — Already converted, mingled with the rest ; or to be after
wards converted ; or not yet born. Where the might of temptation
goes beyond the strength of the mass of believers, election is men
tioned, ver. 24, 31. Luke xviii. 7., and God's faithfulness and power
1 Cor. x. 13; 1 Pet. i. 5; Rev. xiii. 8. Shortened — Gr. xoXoflio&f/aovzai,
said of that which loses its original entireness, yet so that it may still
be considered as a whole. An appropriate word.
23. Then — About the time of the fall of Jerusalem. [For pretend
ers will take advantage of the agitation and longing of those suffer
ing days, and will be the more dangerous then. Mey.J Do not believe
— For from that time the Son of Man will not be seen until His com
ing. His coming to judgment, therefore, is mentioned incidentally,
ver. 27, and formally, ver. 29. 30. Here — Where any one is who
calls himself the Messiah.
24. Signs and wonders — [See 2 Thess. ii. 9—12. Deut. xiii. 1-3
Alf.J Signs affect the intellect. Wonders, fearful sights, Luke xxi.
11, and comp. Acts ii. 19, are a class which overwhelm the feelings.
If it were possible — This clause denotes the utmost endeavor, yet made
in vain ; comp. Acts xxvii. 39.
25. [I have told — Treating you with peculiarly faithfulness and
affection. V. G.J
26. Desert — This might be said plausibly ; comp. ch. iii. 3, and is
applicable to those who drew crowds and bands tumultuously after
them ; Acts xxi. 38. Therefore he adds, Go not forth. Secret cham
bers — This applies to those who busied themselves with promising
great secrets, therefore he adds, Believe it not.
27. Lightning — It is not all lightning that is meant, but that which
sometimes fills the whole horizon suddenly, without previous warning.
East — The lightning comes also from the other quarters; but in this
passage it is said to come from the east. Perhaps Christ's coming
will be from the cast. The interval between the dawning of his com
ing, 2 Thess. ii. 8, note, and the coming itself, enables the actual coming
to he sudden. [Omit xai, also. Tisch. So one will not need to be
pointed here or there, in order to see it. Mey.J Of the Son of Man
— Prom this place to ver. 44, the Son of Man is so named with especial
frequency; comp. ch. xxv. 31.
*s8. For wheresoever — This adage is here joined with the mention,
35

274 THE GNOMON OF THE NEW TESTAMENT.
made in ver. 23, of false teachers ; but in Luke xvii. 37, 31, 32, with
that of troubles in war. Let the carcass, therefore, represent carnal
Judaism, devoid of that life by which the body of Christ is sustained,
and yet boasting some appearance of a body, upon which, as upon a
carcass left to them, the eagles will pounce greedily and in great num
bers. Will be gathered together — Future tense. But Christ who
comes as the lightning, is not to be sought at that carcass ; ver. 23-
27. Not all birds of this class are carnivorous, but some are ; comp.
Job xxxix. 30. These eagles are partly the false Christs and false
prophets, partly the Roman forces. The latter, though not the first
to do so, bore an eagle on their standards ; and some suppose that the
eagle here, and the boar, comp. Ps. lxxx. 13, allude to their military
standards ; comp. Hos. viii. 1.
29. Immediately after — Four observations must be made here : (1)
The words speak of a real darkening of the sun, etc. And this phrase
is frequently used in the prophets of the destruction of a nation, and
there also has a more literal force than is generally supposed ; for
where there is a great destruction of men, those who see the sun are
surely lessened in number. But its literal meaning has much more
force in this passage, for this whole discourse is strictly literal ; there
fore also this verse. (2) The tribulation is that of the Jewish peo
ple, and of one generation. (3) He says not, after that tribulation,
nor after those days, but after the tribulation of those days, as Mark
xiii. 24, in those days, after that tribulation. By those days, he refers
to verses 22 and 19 ;. and indicates not a long tribulation, but a brief
one ; ver. 21, 22, 34. (4) Immediately after implies a very short de
lay, since not yet, (ver. 6,) that is, not immediately, is said of the short
delay which precedes that tribulation, ver. 6, Luke xxi. 9 ; nay, Mark
xiii. 24, excludes delay altogether. The English has immediately:
You will say, it is a great leap from the destruction of Jerusalem to
the end of the world, which" is subjoined to it immediately. I reply,
a prophecy resembles a landscape painting, which represents distinctly
the houses, paths, and bridges in the foreground, but brings together,
into a narrow space, most widely severed valleys and mountains in the
distance. Such a view should they who study prophecy have of the
future to which the prophecy refers. And the eyes of the disciples,
who in their question had connected the end of the temple with that
of the world, are left somewhat in the dark, (for it was not yet time to
know ; ver. 36,) hence they afterwards, with entire harmony, imitated
the Lord's language, and declared that the end was at hand. By ad
vancing, however, both the prophecy and the prospect continually
reveal a further and still further distance. In this manner alsc

MATTHEW XXIV. 30. 275
we ou»ht to interpret not the clear by the obscure, but the ol scure by
the clear, and to revere in its dark sayings the Divine wisdom which
sees all things always, but does not reveal all things at once. After
wards it was revealed that Antichrist should come before the end of
the world ; and again Paul joined these two together closely, until the
Apocalypse placed even milleniums between. [Beng. here, to account
for the word immediately, refers to the coming of the Saviour in the
visions of the Apocalypse ; see John xxi. 22, note ; and compares
Gen. ii. 17. This forced view can satisfy no one. The difficulty has
arisen from confounding the partial fulfillment of the whole prophecy
with its ultimate one. After the tribulation which shall come when
the cup of Gentile iniquity is full, and when they, as then the Jews
had done, shall have rejected the Gospel, then shall the Lord come.
In all that follows, Christ speaks mainly of his second coming, yet
with allusions to foreshadowings of it in the destruction of Jerusalem,'
as in the literal meaning of ver. 34. Alf.J On such passages there
rests, as St. Anthony used to call it, a prophetical cloudlet. It was not
yet time to reveal the whole series of future events from the destruc
tion of Jerusalem to the end of the world. The sun — This must be
taken literally, of a calamity different from those which have been
described before. In the Old Testament such an expression is meta
phorical, but alludes to that which will literally happen at the end of the
world. Shall not give her light — As wont to do both in waxing and
waning. According to the course of nature, the sun and moon are
eclipsed at different times : then, however, they will be troubled at
once. From heaven — He does not say, to earth ; comp. Mark xiii.
25, Gr. ixTtiTtzovzsc, falling out. They shall be as though they were
not, without light. Powers — Those firm interchained and subtle
powers of heaven (distinct from the stars) which are accustomed to
influence the earth. They are thus denominated by Matthew, Mark,
and Luke. Shall be shaken — Gr. aai.eudijaovzai, an appropriate met
aphor from the waves of the sea.
30. The sign — [Here is a reply to the question in ver. 3. V. G.J.
This is a more special sign ; those which are mentioned in Luke xxi.
25 precede it, and are more general. The very appellation, Son of
Man, agrees with these things. Comp. note on ch. xvi. 13, for the
mourning of the tribes of the earth, Rev. i. 7, is joined with their
seeing Him. He says therefore, Do not seek for any previous sign;
ver. 27. Ho Himself will be His own sign, as in Luke ii. 12. [But
then the manger and the clothes, not the child, were the sign. Stier.J
And so much the more so, because with His actual appearance, or
even a little before it, men shall see a retinue of glory in the clouds :

276 THE GNOMON OF THE NEW TESTAMENT.
unless indeed a thick darkness, splendor, the form of the cross
[which Alf. thinks probable,] or some star, also appear. Comp. ch.
ii. 2. Before this He had been a sign which was spoken against, Luke
ii. 34 : then he will be a manifest sign. A Sign denotes something
very remarkable and striking to the eyes, whether it points out some
thing else, or itself; Rev. xii. 1. The sun, moon, and stars having
been extinguished, that sign will be^ visible in the splendor of the
Lord, and thence of a cloud, and the clouds. [Luke xxi. 27. I. B.J
In short, the sign (comp. Mark xiii. 26, 4) is the retinue of the com
ing Son of Man, who is Himself to be presently seen, as this passage
tells us. Tribes — Especially of Israel. Shall see — Numb. xxiv. XT.
Clouds — Luke says, cloud — He will have many chariots ; [as a royal
retinue. V. G.;J and will ride on one of surpassing splendor.
31. His — Perhaps a certain class of angels are called peculiarly the
angels of Christ, although all are subject to Him. Of a trumpet-^
The use of trumpets is to assemble a multitude ; that trumpet will have a
great sound. Gather together — Comp. 2 Thess. ii. 1. From one end of
heaven — Gr. art' dxpmv oupaviov ; in Mark xiii. 27, an dxpou yrjz,fromthe
uttermost part of the earth. "Axpov signifies any extremity. Where earth
ends, there heaven begins : hence also mountains and heavens are some
times made parallel, 2 Sam. xxii. 8 ; Ps. xviii. 7. It corresponds with
the Hebrew tpo, extremity, pinnacle ; Deut. xxx. 4, Sept. ebr' dxpou zou
oupavou ecoz dxpou zou oupavou, from one end of heaven to the other.
So also Deut. iv. 32.
32. From the fig-tree — From a commonplace thing. A — Gr. ztjv,
the- — The following. Parable — A most beautiful one. [And from
its familiar nature, the more fitted to calm and support the disciples.
Mey. As the leaves, etc., are a sign of summer near at hand, so
these things of my coming. There may also be an allusion to the fig-
tree which the Lord cursed, and through it to the future restoration
of the Jews. When they again promise fruition ! Stier., Alf. But
this is doubtful.]
33. All these things — Gr. zauza Ttdvza, these all. [But the com
mon text, with the best manuscript, has Ttdvza zauza, all these. So
Tisch., Alf.J The order of ivords is sometimes to be noticed ; often
the emphasis, and, in speaking, the accent, falls upon the first of two
w;onls.* As the best manuscripts have TAY'TA ndvza, these things'
* T le present is the first passage which has required the |irnuf of this; I lliere'brci'iw 't
(1) Luke xi. 36, d ovt ri awpa. iti 'OAON <paTSijd.,. /ii 6to» ri MEPO! awmrti. curai
*aTEINON oXoi/, dt Srav 6 \v\,nos t$ aarpmrj <t>£L""\ H <rs. Here oXov is emphatic before
0urEi«/o>, in contrast to pipoq: and ^ainu'tv is emphatic he'bre oXov, ns is shown hy l',evcr''
QutVj). (2) John xiv. 2, 3, hai^'urai TOIION' int — 'YVtlN rSiro-, etc. Here the .inlerof
words removes »n apparent contradiction. A PLACE is not to be prepared for .i/<w,sinee

MATTHEW XXIV. 3 4. 277
dl, ver. 33, and IIANTA zauza, all these things, ver. 34 (although
others confound the two) ; [An error ; the best have the latter order
in both verses ;] the first these placed before all is, emphatic, so as to
express things to happen very soon (hence, in the parallel passage,
Mark xiii. 29, the all is omitted) ; and this emphasis being granted,
the second all expresses all things including these, which were to come
to pass next, in that generation. The pronoun these does not refer
to the whole preceding discourse (for the signs preceding, and the
events to follow them, indicated by the signs, are different) ; but to the
beginnings, compared with the fig-tree, in contrast to the summer it
self, that is, the approaching kingdom of God. By the fulfilment
of the things described from ver. 4 to ver. 28, room was made for
God's kingdom, which was to grow stronger and stronger, in one con
tinuous progress. The beginnings, when all hindrances were removed,
were as the whole. Furthermore, in Matthew and Mark, these is in
each case contrasted with that, ver. 36, thus : These things concerning
Jerusalem shall come to pass before this generation passes away ; but
of that (remoter, final judgment) day knoweth no one, etc. This ob
servation facilitates the analysis of this whole discoutse. Luke also
makes an antithesis between these and that. See Luke xxi. 36, note.
Enow — Indicative ; comp. ver. 32, imperative. Near — The thing
itself is. At the doors — Extremely near.
34. Generation — Age of men. This thought with which the event
agrees, answers most properly the question, when, ver. 3 ; comp.
ver. 15, 20, ch. xxiii. 36 ; Luke xxiii. 38. From the time when this
Was said to the destruction of Jerusalem was forty years, and from
the true year of Christ's birth to that event was a space of about
seventy-five years. Now the Hebrews (as in Seder Olam), reckon
seventy-five years as one generation, and the words, shall not pass
away, intimate that the greater part of that generation indeed, but
not the whole of it, should have passed away before all should be ful
filled. The prediction is true with respect to either the forty or the
seventy-five years. So accurately did the Evangelist fix it many
years before the event. [But ysvsd, generation, may mean, not only
age of men, but race of men. Comp. ch. xii. 45. Dorner in Stier., and
Stier and Alf, refer it to the Jewish people.]
it is already prepared, [comp. ch. xxv. 34. F.,] is the negative proposition. For you is to
it prepared' a place, that is, entrance into a place is to be assured, is the affirmative pro.
position, Each is true, (3) Eph. ii. 1, 5, 'YMA2 Bvras vcKpav; — 'ONTAS fi/xas vsitpovs. Here
*C"( is put antithetically to hitii, Eph. i. 19 : and then Sura; denotes a past state of death,
opposed to vivificalion. (41 James ii. 18, deifify poi rhv niSTIN <rot. ix (others read xwk,)
'""" 'H'*' <">•>. ««yw fc^td aoi in toi> 'KPI'flN jio\> rh" mo-riv jiov. Here the first iricnv refers
o the words H mVnv cxsig, and the second, spynv to the words ndyoi ipya t\u. Let these
instances, taken from four different writers of the New Testament, suffice for the present

278 THE GNOMON OF THE NEW TESTA ME N T .
35. Heaven — Which has otherwise in its movements most unerring
laws. Earth — Otherwise most firmly fixed. My words — The plural ;
comp. all things, ver. 34. Shall not pass away — My words shall
correspond exactly with the event ; although it does not appear so to
men immediately. Heaven and earth will give place to a new heaven
and new earth, which are described by My words. So the firm law
is illustrated, ch. v. 18.
36. But of that day — As to the temple and the city, the Lord
shows the time, ver. 32-34 ; as to the world He declares here that
the day and hour are unknown. But implies a contrast : these and this
refer to the near ; that, to the distant. If, however, the former time is
defined with some latitude, that day and hour is much less definitely
indicated here : and yet he does not speak of a day and hour without
cause. Day is a whole ; hour a part. Though the hour is unknown,
the day is not necessarily unknown ; though the day is unknown, the
time in a somewhat wider sense is not necessarily unknown. And
that which was unknown when this discourse was delivered, might be
revealed after the Ascension of the Lord and the Apocalypse given
to John ; and as the hour-glass gradually runs out, it may be known
more nearly. Otherwise, the last day and the last hour would not he
known even when it is here. Jesus goes on to speak of the day, ver.
37, 38, of the hour, ver. 42, etc., of both, in ver. 50. Angels — Whose
knowledge in other things is great. Of heaven — Gr. oupavmv, heav
ens, plural.
37. [Tisch. omits xai, also.J
38. [Omit zdiz npb ; read days of the flood. Tisch. Alf.J Eating
— This includes the arts of cookery, for luxury, etc. They were busy
in this, in nothing else.
39. Knew not — Willfully. [Omit xai, also, Tisch.J
40, 41. [Then — At his very coming, ver. 39, comp. ch. xxv. 1.
For b slz — 6 biz, the one, the other, read elz, eiz, one, one. Tisch.J
Taken — Into protection; ver. 31. [As was Noah, with his house;
V. G.J Left — In the danger, whatever may occur. [As other men
at the flood. V. G.J The present tense, [Gr. is taken, is left] with
reference to the then ; and to the Saviour, all was already before his
eyes. 41. Grinding — Women's occupation.
42. Watch, Gr. Pp-rjyopeizs, Lat. Vigilate /—This was the reason,
no doubt, that the name Gregory and Vigilantius were so common m
the ancient Church. Do you ask why those so far distant from the
hist day were exhorted to watchfulness on that ground ? I answer—
(1.) The distance of the event had not been indicated to them. (2.)

MATTHEW XXIV. 48. 279
Those who are alive at any particular time represent those who shall
live at the last days ; 1 Thess. iv. 15, note. (3.) The Divine judg
ments, and the uncertain hour of death in every age are parallel to
the last day ; and the hour of death is like the hour of resurrection
and judgment, as though no time intervened. (4.) The feeling of the
godly, reaching on to meet the Lord, is the same, whether with the
longest or the shortest expectation. (5.) If it had been required of
every one to watch, from the time of the Apostles to the Lord's com
ing, it would have been well worth the trouble. [For &pq, hour, read
ijpepa, day, Tisch. Alf.J Your Lord — The Son of Man, ver. 44.
43. [Matthew has three parables of watchfulness or carelessness ;
a fourth of faithfulness or faithlessness. Harm.J Had known — He
would have watched ; and this care on his part would not. have been
wonderful. In what — It is supposed that the goodman has been
warned of his coming. In carnal things we are vigilant, even though
the time of the night be unknown, if we know only that it will be
either this night, or some one ere long. Watch — Although a watch
is longer than an hour. The thief — The last temptation, arising from
the concealment of that hour, accompanied by other circumstances
of difficulty, is the most severe. For the nearer the fulfilment itself
approaches, the more active, and usually the more impatient of
even a little delay, do hope and fear become. And thus will it be
with those who live during the last short period when the other events
which precede it in Rev. xx. shall have come to pass. Would not
have suffered — By yielding to drowsiness. Broken up — Gr. diopuyrjvai,
dug through ; perhaps the work of some time.
45. Who then is — Who is there who would be such? Then, in
Luke xii. 42, refers to the preceding question ; but here it indicates
the magnitude and rarity of the matter. [Faithful — God rewards,
not work, but fidelity. Q.J Faithful and wise or prudent — Two car
dinal virtues of a good servant, of which faithfulness is oftener
praised, because it is in the will, and has heaven-inspired prudence as
its associate. [Prudence is the virtue of those who do not live for to
day, but act as, sooner or later, at their Lord's coming, they will wish
to have acted. V. G.J Servant — Pastor. Here the Greek article is
emphatic. [For household retinue, read oixezeiaz, household body of
servants.] Household— Flock. To give — This refers to faithful.
The opposite, ver. 49. Food — In just quality and measure. Their
portion of meat — Luke xii. 42. In due season — This refers to prudent.
46. Find — Therefore we are not compelled.
48. That— Whom the Lord knoweth. Delayeth — Ch. xxv. 5-
[Comp Eccles. viii. 11. H. B.J

280 THE GNOMON OE THE NEW TESTAMENT.
49. Fellow-servants — So called to make prominent his injustice;
though they were subject to him. And, Gr. de, but — Antithesis, be
tween his injustice to his fellow-servants, and his self-indulgence. With
— There will then be, therefore, many such, whose whole condition
will be self-indulgence. 1 Thess. v. 7. A similar expression : came
with those that came. Gen. xiii. 5.
50. Looketh not for him — To come. Come ver. 44.
51. Shall cut him asunder — A punishment frequent in ancient
times, and appropriate for the Supuyot, double-minded. Hebrew nru,
Sept. di^ozopsiv, as here ; to divide. The hypocrite divides his soul
and body in the worship of God ; wherefore his soul and body shall
be divided in eternal perdition. Eternal perdition is called death:
all death, however, includes the separation of body and soul. Then
the soul shall not rejoice in the companionship of the body, nor the
body in that of the soul, but rather, both shall be slain thereby.
Then may each wretched one say, I am torn asunder; comp. Heb.
iv. 12, as to the force of the word applied to the wicked. The two
fold punishment corresponds to the twofold offence ; to his smiting
the men-servants and maid-servants, the cutting in twain; to his glut
tony and drunkenness, the portion with the hypocrites. Hypocrites
— Hypocrisy is an instance of evil : the punishment of hypocrites is
an example of punishment. In Luke xii. 46, unbelievers, or those
not faithful; comp. ver. 45. Shall appoint — By a judgment, just,
severe, irreversible

CHAPTER XXV.

1. [Then — When the last day draws near. V. G. Likened- -That
is actually made like. Comp. ch. vii. 26. Mey.J Ten — This number
is mysterious, Luke xix. 13, as well as its division here into two equal
parts, [either because the numbers of each class will be equal, or be
cause the inequality will not be obvious. V. G.J It was thought
proper for the bride to have ten virgins, at least, as bridesmaids.
[[And in general, at least with Jews, ten make a congregation. V. 0]
We have not many illustrations of this parable from Jewish antrjui-
ties. A comparison with Ps. xiv. and the Book of Canticles will he

MATTHEW XXV. 10. 281
more useful. Lamps — Burning. Went forth — Arranged to go forth ;
ver. 6. Bridegroom — Luke xii. 36.
2. Wise or prudent, foolish — See ch. vii. 24, 26. And five — Their
condition becomes better understood from the description of the pru
dent. [They aimed at rectitude, but not with resolution. Both char
acters are plainly described, 2 Pet. i. 5-8, 9, 10, 11. V. G.J
3. Oil — Besides that with which the lamps were then burning; ver.
8, end. The burning lamp is faith ; the lamp with oil besides is faith
abounding. [Or, by the fire in the lamp is meant the spiritual
strength and supernatural vigor given to the soul by God, entirely
apart from its own working ; 2 Pet. i. 3, 4 ; by the oil, holy industry
on man's part ; 2 Pet. i. 5. And a man should be furnished, not
merely with enough of this for the present, but with an abundant
supply (2 Pet. i. 8) for all that may happen in the future. So shall
a sure and abundant entrance into the house of the wedding await
him (ver. 11). The foolish failed to give place altogether to the in
fluence of the Holy Spirit. V. G.J
4. Vessels — These represent the recesses of the heart.
5. [Tarried — A hint that his coming might be delayed longer than
the disciples expected. Trench.J Slumbered, Gr. ivuaza$av — By
which verb the Sept. renders du to slumber or doze. Dozing takes place,
either after sleep, Prov. vi. 10, or before it, Isa. v. 27 and here. [All
—The prudent also fell asleep, not without peril ; but when they
awoke they had still oil enough. While those sleep who have little
oil at first, it disappears utterly. V. G.J
6. At midnight — During the deep sleep of even these virgins. A
cry — To arouse them with the trumpet. [Louder than all engines of
war ; 1 Thess. iv. 16. V. G. Omits ep%ezat, com.eth. Tisch.J
7. Arose — From sleep. All — Then even the evil and the careless
will awake. All things will be awakened. By how very little the
foolish missed of entering in, and yet they are cast out.
8. Are going out — [So the Eng. margin, correctly.] This very mo
ment, alas !
9. Saying — In this, as in the rest, they showed their prudence.
Lest— An abrupt sentence, according with their haste. There be not
enough— A metonomy of the consequent ; enough for both you and us :
that is, we cannot share with you. Every one shall live by his own
taith. For us — The prudent then scarcely have enough for them
selves. You ought to have followed the example of the prudent be
fore. Go ye — Let us do in time what will then prove wise. To them
that sell — Although they are not traders. Buy — Rev. iii. 18.
10. And while the-g ivent — Their danger arose from the circum-
3,i

282 THE GNOMON OF THE NEW TESTAMENT.
stance on which they asked advice. Ready — The prudent were
ready. [While the door is open, one can hardly realize how great their
lament will be, who will stand at the door when shut ! How often
a mere trifle forms the boundary between wisdom and folly ! and yet
the decision we come to is of the utmost importance to us. 1, Some
enjoy an abundant entrance into the eternal kingdom of joy : 2, Some,
as it were rescued from shipwreck, are brought to shore : 3, Some are
openly hurried on the broad way to destruction : 4, Some who have
come little short of attaining salvation, yet lose it. The condition
of the last is most pitiable of all. •¦V. G.J
11. Viryins — Whom the name of virgins now availed naught.
[They came looking for mercy, when it was now time for judgment.
August, in Trench.J
13. Watch — He who watches will have not only his lamp burning,
but also oil in his vessel : he who has oil in his vessel is not strongly
held by sleep ; ver. 5. [Omit wherein the Son of man cometh. Tisch.
Alf.J 14. Goods — See the distribution of them, ver. 15. [These repre
sent spiritual gifts, temporal means, time itself, and indeed oppor
tunities of every kind. V. G.J
15. Gave — He left them free to choose their method of trafficking,
and did not say, Give to the bankers. Five — two — one — A kindred
parable occurs, Luke xix. 13, where one pound is given to each ser
vant, and the pound of one produced ten pounds, of a second five, of
the third none. The goods which God gives are distributed equitably :
and who knows whether, in the inequality, the most scantily provided
is surpassed by the richest more than five times ? With this may be
compared the fact that Plato, in the Laws, has not permitted any citi
zen to have an income more than five times that of the poorest. See
Arist. Polit. ii. 5. Ruimer, a Flemish preacher, thought that the Re
formed Church had five talents, the Lutheran two, the Roman one.
What has the Greek? What other churches, ancient and modern?
What posterity ? [According to — Not then according merely to his
own good pleasure. Mey.J Ability — For business. No one is bur
dened beyond his ability ; therefore he is justly compelled to render
an account. Straightway — Ch. xxvi., xxvii.
16. [The virgins waited, the servants work, for their Lord ; there
we have the spiritual rest, here the outward activity, of Christians.
Trench] 18. Hid — In the earth, ver. 25.
19. Long — Long enough to double the capital. The quickness of
the Lord's Advent is not absolute.

MATTHEW XXV. 2 6. 283
20. Came — With confidence. The bad servant with distrust ; ver.
24. He that had received the five — The righteous pious are sentenced
before the wicked: ver. 34. Behold — A good servant's boldness. Beside
them — Gr. kit auzotz, on them. The servant attributes the gain not
to himself, but to his Lord's goods. [In Matt., I have gained; in
Luke xix. 16, Thy pound hath gained. In Paul, 1 Cor. xv. 10, I
labored, yet not I, but the grace of God. Trench.J
21. [Omit de, and, after eifr/. Tisch.J Well— A formula of prais
ing. Praise is treated in 1 Cor. iv. 5. Good — Opposed to wicked,
ver. 26. Faithful — Opposed to slothful, ver. 26. Faith drives away
sloth. [His faithfulness, not his success, is rewarded. Alf.J Few —
If five talents we few, how great will be the many I I will make thee
— Thou art fit for more, thou are thrifty : opposed to unprofitable, ver.
30. Enter — Opposed to cast ye, ver. 30. Joy — The banquet, the
feast; light, laughter, applause. Comp. ver. 30.
22. [Omit Xaftajv, had received; Tisch. Alf. But it must be under
stood. Tivo others — He doubles his talents who saves his own soul
and his neighbor's. Q.J '
24. I knew thee — He knows him not who thinks Him hard. God
is love. [Frequent reflections on the austerity of God are not without
promise of good ; nor on the other hand are such reflections free from
all danger. V. G.J Righteousness seems unrighteous to the ungodly.
The justice of God transcends the comprehension of the creature.
Hard — In Luke xix. 21. Austere — This Lord was not such ; but let
those earthly lords who really are so, consider which servant they will
resemble on the judgment day. Hast not strawed — And yet God be
stows all things liberally.
25. Afraid — Without love, without confidence ; afraid of not sat
isfying Thee, of being compelled to spend something of my own, of
endeavoring in vain to bring something out of field where the sowing
did not seem worthy of Thee, into a garner whence it did not seem
that anything of Thine had been strawed. The wicked and slothful
servant, imagining his Master to be one who would require excessive
gain, beyond the strength of his servant, did not even obtain that
legitimate profit which he might have obtained. Do what thou art bid,
and what thou canst; await success, and thou shalt wonder. I hid —
The opposite, Ps. xl. 10, 11.
[Ver. 26. And slothful — Slothfulness overpowers the mind at times
more than the body. With no more trouble than he expended in
d'gg'ng! yer. 18, he might have gone to exchangers. Had the ser
vants been ordered beforehand to go to them, without doubt this one
also would have obeyed. But in that case the servants would not have

284 THE GNOMON OF THE NEW TESTAMENT.
obtained so much praise. See, therefore, that you use your powers
earnestly. V. G.J
27. Therefore — The goodness of the Lord which the wicked ser
vant had denied remains unknown to him. To have put — It was
easier work than digging, ver. 18. My — Answering to Thine, ver.
25 ; but here the words with interest are added.
[Ver. 28. Which hath ten — Who was not even bound to share with
him, who had five talents. How great distinctions in retribution shall
hereafter be manifested ! V. G.J ,
29. For to every one that hath — So that the more he has, the more
will be given him. That which he hath — The servant had actually
had the talent ; ver. 24.
30. Unprofitable — Even hereafter, [though he caused no loss. V.
<?.,] comp. ver. 21, note; and Luke xvi. 11. Cast — Antithesis to
ver. 21 . The Lord in person gives the command to enter ; He says
to his attendants, Cast ye out, as ch. xxii. 13.
31. Glory — Of which so much has been foretold. And — [Omit
dyioi, holy. Tisch.J We must not here supply shall come ; but the
nominative is rendered as an Hebraism, all the angels accompanying ;
Him. All — Add all, ver. 32. All angels ; all nations. How great
publicity ! Then — As has been foretold. The disciples thought that
this would take place immediately.
32. He shall separate — There will be no entire separation before.
33. Goats — Gr. ' Epiipia, kidlings — A diminutive. Although giants,
they will be kidlings. They will not then be D,l?N, mighty, and
ciiny, he-goats.
34. Then — Compare the address to the goats, ver. 41.
Here, Come: There, Depart from me :
ye blessed of my Father : ye cursed :
inherit the kingdom : into fire :
prepared for you : prepared for the devil
and his angels :
from the foundation of the world : everlasting, ver. 46.
King — A title full of majesty, ver. 40, and joyful only to the godly.
Of My Father — We have been chosen in Christ. Inherit— Therefore
for is not to be pressed too far, ver. 35. [Not receive but inherit, as
a family possession, as ancestral, as your own, as due you from
heaven. Chrysost. in Mey.J Prepared — This verb is closely related
in meaning to the noun foundation. For you — Therefore elect men
are not chosen in place of the angels who sinned. From the founda
tion of the world — The preposition dr.b,from, answers to the Hebrew
D, which signifies before ; comp. Eph. i. 4. When good and evil are

MATTHEW XXV. 4 0. 28.5
'compared together, good is frequently described by, so to speak, an
antecedent eternity ; evil, by its hereafter : as in this verse; comp. ver.
41, and 1 Cor. ii. 7, 6.
35. Ye gave — [Vast recompense ! An eternal kingdom for such
trifling kindness. V. G.J Of all deeds good and bad, those especi
ally will be brought to remembrance which are done to the saints;
those which presuppose faith and love to Jesus Christ and His
brethren, and involve confession of His name ; those which are most
habitual, most memorable, most conspicuous ; and then, from the man
ifest glory of the Lord, will be manifest the dignity of his brethren,
and the importance of good and evil actions towards them ; comp.
ch. x. 40, 41. This discourse contains at once the former sufferings
and excellence of the saints, the former ability and wickedness of the
ungodly, and the most righteous recompense of both. Of the works
of mercy, however, none are mentioned but bodily ministries, which,
while more despised in the world, will then be the surer proof of faith,
inasmuch as one expends of his resources and labor, (whereas spiritual
ministries are without expense,) and will come more prominently un
der the observation of the wicked. Nor would it become the Judge
to say : I have erred, I have sinned, and you have recalled me. To
Me — This presupposes faith, for the faithful do good on this ground.
Was thirsty, etc. — The condition of the faithful in this life : hunger,
thirst, nakedness, captivity, etc. Ye took me in — Gr. auv/jydyezB, the
same verb in Judges xix. 15, 18, Sept.
37. When — The faithful do not estimate their good deeds, the
wicked their bad, ver. 44, as the Judge does. [And many righteous
men, who by doing good have incurred mutual obligations in this life,
are yet unknown to each other. V. G.J
40. Inasmuch as — An intensifying particle. Even individual acts
will no doubt be brought forward. Unto one — Everything is referred
to its class ; nothing is committed to oblivion. Even a single instance
often makes much in either direction ; ver. 45. Of these — Demon
stratively. Brethren — It is better to do good to the good than to the
wicked ; and yet these are not cut off, Matt. v. 44, though an order
of preference is preserved in men and works. The more men are hon
ored, the more proudly they treat their households ; but Jesus, at the
beginning, often called His disciples disciples ; then, when speaking
of the cross, he once called them little children, John xiii. 33 ; and
friends, John xv. 15 ; after his resurrection, izaidia, children, John
xxi. 5 ; and brethren, comp. ch. xxviii. 10 ; John xx. 17 ; comp. xiii.
1 ; and this appellation he will repeat in that final judgment. How
great the glory of the faithful ! Heb. ii. 10, etc. In the state of hu-

286 THE GNOMON OF THE NEW TESTAMENT.
miliation the honor of Jesus was guarded, lest such an appellatioa
might cause him to seem of merely common rank ; but in his state of
exaltation there is no danger. But observe, Christ addresses no one
as brother in the vocative ; the case is different in ch. xii. 48, 49 ; Heb.
ii. 11, etc. ; nor again does Scripture call Christ our brother; nor did
it become Peter, for example, to say Brother, instead of Lord, John
xxi. 15, 20, 7, xiii. 13. Even James, called by others the Lord's
brother, calls himself servant of God and of the Lord Jesus Christ,
James i. 1. Jude also calls himself servant of Jesus Christ and
brother of James, Jude ver. .1 : see also Matt, xxiii. 8 ; Luke xxii.
32. Among mortals, a condescending brotherhood is maintained by
the superior friend honoring the inferior with the title of brother;, the
inferior addressing the superior by a title of honor. Thus also the
heavenly court has its etiquette, without any conflict between humility
and confidence. Thus, also, the address friend appears one-sided, so
that the Lord calls His own, friends, but is not so called : John xv.
15. The boldness of faith attained by the Song of Songs is an ex
ception. Of the least — Outwardly, or even inwardly. A certain
species is pointed out in the whole class of saints. Those to whom
good has been done are different from those who have done the good.
Unto Me — Not merely to Me also ; comp. not to Me, ver. 45.
41. Then — And then already the righteous, by the word come,
shall sit as kings in judgment on the cursed. [ Ye cursed— -not of my
Father, ver. 34, because the curse is their own work. De W.J Pre
pared — So Is. xxx. 33. At the time of this judgment the devil will
be already in hell ; Rev. xx. 10-13 ; comp. 2 Pet. iii. 7,' end. [For
the devil — Not for you, ver. 34. Because there is election to life, but
there is no reprobation to death. Alf.J
42. Not — Sins of omission. [Who would not run to prisons and
hospitals on errands of mercy, if assured that Christ was there ? Yet
Christ himself tells us so, and we turn a deaf ear to him. Q.J
44. They also — The process is distinctly described : they will an
swer either altogether or one by one. [Omit auzip, him. Tisch]
When — Ignorance will remain among the wicked till that time, with
their effort to justify themselves.
45. These — He does not add brethren, as ver. 40. The wicked
know not the relations of the righteous nor shall they know.
46. Go away — The place of judgment is distinct from the places
to which each class shall go away. Punishment — [Of fire, ver. 41.
V. G.J Tiycopia, vengeance, and xbXaatz, punishment, are different ;
for punishment is inflicted on account of the sufferer ; but vengeance
for the satisfaction of him who inflicts it; Arist. Rhet. i. 10, n. 31.

MATTHEW XXVI. 3. 287
Eternal — The eternal is that which reaches and passes the limits
of earthly time : comp. Rom. xvi. 25, note. But — Christ the King
shall first address the righteous, in the hearing of the unrighteous ;
but the unrighteous shall first depart, in the sight of the righteous ;
ch. xiii. 49. Thus the damned will see nothing of eternal life, though
the righteous will see vengeance on the others. Righteous — So declared
by this very judgment.

CHAPTER XXVI.

1. Finished all — He had said all he had to say. He did not enter
on his Passion sooner, nor defer it longer. A systematic plan of the
discourses of Jesus may be arranged by a Harmony of the Gospels.
[These sayings — Note the contrast ; I "shall sit on the throne of my
glory; ch. xxv. .31, but now I give myself up to be crucified.
Stier.J 2. Two — Jesus foretold his death by various periods of time. [Just
as it was three days from the evening of Friday to. the dawn of the
Lord's day : so here it was two days from Wednesday to Thursday,
the day of the Passover and of unleavened bread, Mark viii. 31, xiv.
11, 12. (So the Romans sometimes said, ante diem Secundum Kalen-
das, the second day before the kalends, for pridie kalendas, the day
before.) Matthew narrates concisely the delivering up of Jesus to be
crucified. This was done step by step ; through Judas toward night
on Thursday ; through Caiaphas next morning ; and through Pilate,
about two hours afterwards. Thus we come from the betrayal to the
crucifixion. Harm. The day (Thursday) between this discourse and
the crucifixion is mentioned, ver. 17. V. G.J And — Accordingly, at
this fitting time'. Is betrayed — Present tense. Jesus was preparing
Himself entirely for suffering, and his enemies were already bringing
it about. Mark xiv. 1.
3. Assembled together — So ver. 57, ch. xxvii. 1, 17, 27, 62 ; comp.
Luke xxii. 66 ; Matt, xxviii. 12 ; Acts iv. 5, 26, 27. [Omit xai ol
ypayyazeiz, and the Scribes. Tisch., Alf .J The chief priests — They
took the principal part in this matter; they were supported, however,
by the scribes, lawyers, and the elders of the people, the remainder

288 THE GNOMON OF THE NEW TESTAMENT.
of the Jewish council. Called — Matthew wrote for readers in times
and places, in which the names of Caiaphas and Judas (see ver. 141
would not be known from any other source.
4. By subtlety — Unworthy consultation.
5. On the feast-day — Yes, then ! They wished to delay the matter
until the people, who were there in great numbers for the Passover,
should be gone after the end of the feast. But when the traitor of
fered, they broke their purpose of delay. Thus the Divine counsel
was fulfilled. 'People — Who acknowledged Jesus as a Prophet, and
were then assembled in great numbers.
6. [In Bethany — This is unquestionably the same feast, and the
same anointing, recorded in the proper order of time by John, ch.-
xii. 1, etc. Matthew and Mark merely mention it in passing. Harm]
7, Alabaster — Rather of thin stone than glass, otherwise it could not,
without danger of wounding, have been broken. Mark xiv. 3. Having—
She had one alabaster-box, and did not know how to dispose of it better.
[And poured — To understand this act, remember that the ancients at
table reclined, rather than sat, on cushioned benches, so that their feet
were behind them. V.G.J As he reclined — Others were anointed after
death; it became Christ rather to be anointed while living: after
death it was needless.
8. [Omit auzou, his. Tisch.J Waste — Gr. drrojX.Bia, perdition — Nay,
thou, Judas, art of Perdition: John xvii. 12.
9. [Omit zb pupov, ointment. Tisch. Alf.J Might — Here the dis
ciples do not make proper use of comparative theology. Poor — Yet
what is given to these is usually well disposed of; ch. xix. 21, Luke
xix. 8. [and this very passage shows that such was the custom of the
disciples. V. G.J
10. Trouble — For it is trouble to be doubtful in conscience, not
only of something to be done, Rom. xiv. 15, but also of something
done. Especially when the scruple is suggested by those near the
Saviour. The woman — The disciples acted uncivilly to the Lord
Himself; but this He blames less than the annoyance given the wo
man. Good — Although she did not know that she had done so well.
The simplicity of an action does not destroy its goodness. [For often
a deed is worse or better than its author supposes. Ch. xxv. 38, 44.
Heb. xiii. 2. V. G.J It was not waste, in respect to the poor, ver.
11, nor in respect to the disciples, Mark xiv. 7, (second clause,) nor
in respect to the woman, ver. 13, nor in respect to the Lord, ver, 12.
12. Poured — Profusely. Burial — The language implies that His
death will be soon and sure. ' Evzacpid^etv means not to place in the sepul-

MATTHEW XXVI. 23. 289
chre, but to prepare for the sepulchre. The ivzaipiaapbz of Jacob,
Gen. 1, 2, Sept. took place in Egypt, his burial afterwards.
13. This Gospel — Which Christ preached. [He speaks humbly and
modestly. V. G.J ShaU be told — And surely it is told. This saying was
heard and afterwards written down by Matthew. It is a proof of the
truth of Christianity. No monarch with all his resources, can bestow
immortality on any action. Memorial — The memory of the godly
may flourish, even though their names be unrecorded. [Yet comp.
John xii. 3, and ver. 6, note, also Luke xxiv. 18, note. E. B.J
14. Went — The disciples were not under guard. The wicked could
go. 15. They weighed out — [Gr. iazyaav. This is the proper render
ing, not covenanted with him for. Comp. ch. xxvii. 3. Mey., De W.J
The Sept. often has "lavqyt, for Heb. \v>, to weigh out or pay, and in
Zech. xi. 12, in the prediction concerning these thirty pieces of sil
ver, the very word eazrjaav is used. Thirty pieces of silver — Such was
the value of a slave, xxi. 32 ; of a freeman twice as much.
16. [From that time — Men seldom leave a crime imperfect. Q.J
17. First — It was now Thursday, the fourteenth day of the first
month ; [On which all leaven must be put away ; and thus the eating
of the paschal lamb could not be put off more than twenty-four hours,
to Friday evening. Harm.J Comp. Exod. xii. 6, 15. Where — They
ask where, not whether. Jesus was wont to perform all customary
duties, according to the law. Thee — Jesus was as the father of a
household in his family of disciples.
18. [To the city — They seem to have been yet in Bethany. Mey.J
Such a man — Gr. dsTva, which Matthew puts instead of his name.
The Master — Therefore that host was a disciple, but not of the Twelve.
[As among his friends there was a secret enemy, so among his ene
mies a secret friend. Braune in Stier.J My time — Which I have long
foreseen and foretold ; when I shall suffer. / keep — A courteous
mode of informing that ready disciple at whose house the Master
would keep the Passover. It is astonishing that some learned men
should question, or deny that a Passover was then kept by the Lord.
Ver. 17-19, ver. 30, first clause, and Luke xxii. 7, 8, 12, 14, 15.
20. [Twelve — Add pa&r]zd>v, disciples. Tisch.J
22. [For exaazoz auzdiv, every of them, read elz exaazoz, every one.
Tisch] 23. That dippeth — The use of the same small dish, of which there
were several on the table, and the dip made at the same moment by
Jesus and Judas, was to be the peculiar mark of the traitor ; ver. 25.
37

290 THE GNOMON OF THE NEW TESTAMENT.
Mark has ipt^anzoyevoc, Matthew iy^dipac. The former therefore em-
ploys the present in an indefinite sense.
24. Goeth — Through suffering to glory. As — And therefore the wot
does not affect the Son of Man. A consolation. But woe — The
Divine foreknowledge does not make the traitor's sin less. That —
Of which very man also it has been written. Is betrayed — By this
word something further is added to goeth. If he had not been born —
If he either had not been conceived, or had died before birth ; Job
iii. 2, 10, 11. This phrase does not necessarily imply the intermin
able eternity of perdition : for it is a proverb ; comp. Luke xxiii.
29; Ecclus. xxiii. 19, (Gr. ver. 14). [But greater wretchedness is
here ascribed to him than that set forth, ch. xviii. 6. V. G., — and
Jesus mourns over the eternity of that man, so as to forget the sor
row he had brought upon his Lord. This man is a sorrow to him,
back to his very birth. Lange in Stier.] Judas receives an altogether,,
peculiar place among unhappy souls. So long he walked with Jesus ;
not without sorrows; a little before the joyful Pentecost he died.
That man — This might seem to be the predicate. [If he had not
been born that man.J That, as if already far away.
25. [Is it I — What those of single heart say for love, the darkened
counterfeit by imitation. V. G.J Master — Judas is never said to.
have called Jesus, Lord. Thou hast said — A formula of answering
affirmatively, first to those who affirm, thence also to those who en
quire, the note of interrogation being taken away (as if it were a
mode) and the sentence left affirmative. Judas is the traitor ? Ju
das is the traitor. Such is the phrase in Ex. x. 29, rnaT p, So it is
as thou hast said ; comp. 1 Kings xx. 40, and note on ver. 64.
26. Eating — As ver. 21. Judas therefore was present ; comp. the
all, Mark xiv. 23, and xXyv, but, Luke xxii. 21, [Beng. in Harm.
argues at length for Judas's presence. But his departure, John xiii. ,
30, seems to follow the last verse immediately ; and ver. 46, 47, im
plies that it had taken place. Mey. So Ols., Neand. But Stier. and
Alf. follow Beng.J Took — In His hand. On this supreme dignity
of the holy supper, comp. John ix. 2. Bread — Which was at hand.
Blessed — Gave thanks — Ver. 27. Heb. ]13. Each verb explains the
other. He gave thanks to the Father, and at the same time blessed
the bread and the wine by the giving of thanks and by prayer ; comp.
Luke ix. 18; John vi. 11; 1 Cor. xiv. 16, 17. Broke— After the
blessing : which is inconsistent with the notion of transubstantiation.
For an accident, as the Romanists declare the bread to be after it has
been blessed, cannot be broken. And gave — Jesus himself is not said
to have eaten and drunk at this time : since not for Himself was His

MATTHEW XXVI. 2 8. 291
body given, and His blood shed. Take — Who could have taken if
the Lord had not appointed it ? Comp. John iii. 27. This — It is con
trasted with the old shadows ; and means you have myself. This,
which I bid you take : for it is followed by My blood, which is of the
New Testament. Body must be understood as literally as blood.
The separate distribution, however, of His body and blood represents
the actual death of the Lord, in which the blood was drawn forth
from His body, [and the memory of which ought to be fresh even
until his coming, ver. 29. V. G.J The blessing preceded and precedes
the utterance of the words, This is My body. We readily allow that
there is an allusion to the formula of the Jews, who, in the Passover,
when asked by their children, What is this ? replied, Ui noa hvt *\u TV,
This is the body of the Lamb which our fathers ate in Egypt. My —
Understand here, which is given for you, implied in ver. 28, (Luke
xxii. 19). The Evangelist describes the matter briefly, as well known
in practice. This do in remembrance of Me, is implied in ver. 29.
27. The cup — The same which was there from which all had drunk.
All — Even if the sacrament in one kind were sufficient, it must be the
drink in preference. Thus in 1 Cor. xi. 25, as often as, is said of the
cup. [He says not, eat ye all, but when all have eaten, he says, drink
ye all. After eating, it is not left to one's choice to drink or not. V.
G] Scripture expressed itself thus, foreseeing (Gal. iii. 8) what Rome
would do. The disciples then represented the many mentioned ver.
28, where the reason is given. Thus many and all are used together,
1 Cor. x. 17. The Holy Supper ought not to be a matter of indiffer
ence to Christians.
28. This — The true blood of Christ is shown to be actually present,
just as the blood of the victims in the Mosaic formula, Heb. ix.
20 ; for that formula is here referred to, [Omit xaivrjz, new.
Tisch., Alf.J New — Antithesis to Ex. xxiv. 8. Testament or dis-
pensation — Many theologians of the Reformed, and even some of the
Evangelical communion, in the last generation, endeavored to reduce
the whole scheme of Christian doctrine to the form of a covenant : a
method eminently suited to the Jewish theology ; but the New divine
economy in this case, as usual, is expressed by a word taken from the
Old, but not to be understood literally : nor can we easily speak of
the New diadrjxy, or Dispensation, except in an express or implied
contrast to the Old. Indeed the very words ma, covenant, and dta-
dyxrj, covenant or testament, differ, and that with a difference which
corresponds wonderfully with the fact. For the word ma best accords
with the Old economy, which had the form of a covenant; diadyxy,
with the New, which has the form of a testament. Hence the Talmu-

292 THE GNOMON OF THE NEW TESTAMENT.
dists write the Greek word diadijxvj in Hebrew letters 'p'ti'H,. having
no Hebrew word for it. But the idea of a covenant does not agree so
well with the full sonship of the New Testament. In fine, even the
notion of a testament will cease at last through our intimate union
with God : John xvii. 21, etc. ; 1 Cor. xv. 28. HoXJmv, many — Even
beyond Israel. Which is shed — Present tense; There is the
same potency in the Holy Supper, as if ever in that same moment
the body of Christ were given, and his blood shed. Remission—
The peculiar blessing of the New Testament. [Eph. i. 7. E. B.J
29. I say — On the order of these and the preceding words, comp.
Luke xxii. 15, 16, 17, etc. [On comparing the order of events in
Luke with that in Matthew and Mark, our Lord seems to have com
bined the promise of eating in the kingdom of God (Luke xxii. 16)
with the Paschal lamb ; and the promise of drinking anew in the
kingdom of God with His cup (Matt. xxvi. 29 ; Luke xxii. 18), and
thus to have closely joined these two mysteries. Harm.J Henceforth
— An appropriate leave. Fruit of the vine — A periphrasis for wine,
somewhat different from the language of mortals, suitable to the mean
ing of the Saviour who was leaving the world. The forms yewrgm.
and yevypa occur promiscuously, when wine and the vine are spoken
of; also in the Septuagint. Until that day — Foretold: see Luke
xxii. 16, 18, 30. Hence Paul in 1 Cor. xi. 26, draws the showing
forth the Lord's death till He come. It — The fruit of the vine, that
is, wine, evidently of heaven. New — In the full consummation of the
New Testament. This new is added upon the new in ver. 28. See a
foretaste of this, John xxi. 12. The Jewish Passover was superseded
by the Lord's Supper, this will be further succeeded by something
heavenly. Elsewhere, in ch. ix. 17, we find veoz oivoc, new wine, but
xaivbv here evidently- implies a newness quite peculiar. In my Father's
kingdom — 1 Cor. xv. 24 ; Luke xxii. 16, 30. Gataker considers the
new wine to be the same as szspov, different, (comp. Mark xvi. 17, with
Acts ii. 4, in the Greek,) so that wine of any kind entirely different
from that which the Lord was then taking with his disciples, is de
noted. [The sacrament which, because of sin, receives us into the
fellowship of death, must ever be in contrast with that eating and
drinking. Stier.]
30. Had sung — They either sang or recited Ps. cxiii., cxiv., cxv.,
cxviii., cxxxvi., in which the mystery of Redemption is nobly ex
pressed. [The recital of the hymn was followed by what John records,
chapters xv., xvi., xvii. ; for the hymn is closely connected with the
Passover supper ; and such is the formula of connection, John xviu.
1, that the prayers of Jesus, John xvii., cannot be separated by the

MATTHEW XXVI. 34. 293
hymn from His departure out of the city. We may reasonably sup
pose that the hymn was recited while they were yet in the supper-
room ; but that the words of Jesus in John xv. and xvi., and also the
prayers, ch. xvii., were spoken in the open air, (ver. 1) perhaps in the
court of the house and within the city. Harm.J The hymn also con
tained the words quoted in ch. xxi. 9, 42. We often read that Jesus
prayed while on earth ; never that he sang.
31. [Then — As they went out, ver. 36. Mey.J All — He had be
fore given a prediction of a single traitor. [All ye — Apostles ! Then
who has not reason to fear ? Q.J Offended — So that your faith in
me shall totter exceedingly. The same word, in Rom. xiv. 21. It is
written — The disciples might conclude that the .prediction was to be
fulfilled that night, from the connection of the smiting of the shep
herd, and the scattering of the sheep. I will smite — With the sword,
by metonymy for the Cross, of which it was not for the prophets to
write more expressly. Zech. xiii. 7, Sept., Smite the Shepherd,
and the sheep shall be scattered. God is said to smite Jesus, since he
delivered Him to be smitten. Shall be scattered — The presence of
Jesus was the only protection of the disciples, before the coming of
the Comforter, and when he was smitten, they were scattered. Sheep
— The disciples represented the whole flock which they were afterwards
to collect.
32. I will go before — As a shepherd. A pastoral expression. Gal
ilee — Where there was to be a very solemn appearance to His once
more gathered sheep. Jesus says to those who had come up with
him from Galilee, Before you return home from the feast I will arise
again. 33. [For el xai, though, read ei, if. Tisch., Alf.J Though — He
might better have said, Even though no one, yet I. Never — Not only
not this night.
34. This night — It was night already ; and it was more wonderful
that this should happen by night than by day. Before — A consider
able portion of the night remains after cock-crow. Peter's never,
therefore, is utterly refuted. The cock — It is literally the cock that
is mfant ; comp. Mark xiii.' 35 ; 3 Mace. v. 20. There were some in
Jerusalem, though (Lightfoot says) they were rare, at least among
Jews. They could not, however, prevent the Romans from having
them. The Lord's prediction, then, was the more wonderful. Croio
—Mark adds twice. The sense in Matthew is, Before the cock crow
once thou shalt deny me, and the denial shall be three-fold. Thrice
—The Saviour knows us much better than we know ourselves. Deny

£94 THE GNOMON OF THE NEW TESTAMENT.
— Sin by the mouth [hurtful to faith, V. G.J shall be added to
offence of heart.
35. Saith — With a sufficiently determined mind, much as in John
xiii. 8. Not — Then Peter acknowledges denial to be sin. [All—
Freed fr6m the peril of betraying, they do not suspect that they are
capable even of offence. V. G.J Said — The Saviour's lenity makes
no further reply.
36. Here — Gr. auzou, an adverb. So Numb. ix. 8, xxxii. 6, Sept.
dzrjze auzou, stand here. Pray — Jesus expresses only the milder part ;
He is silent as to the more painful ; comp. Gen. xxii. 5. [Jesus,
priest and victim, lays himself on the altar, with Abraham's faith and
Isaac's resignation. Stier.J He says, Watch with Me; not Pray
with Me. The disciples could not join with him in prayer as equals.
There is one Son : one Mediator.
37. Took — Three as witnesses whom he had taken also, ch. xvii. 1.
[Jesus shares his sorrow with those he loves most. Q.J The two—
Who had offered themselves, ch. xx. 20, etc. Began — Suddenly.
To be sorrowful and very heavy — Mark says, to be sore amazed and to
be very heavy. Both XuTZBta&ai, to be sorrowful, and ix&ayfteio&ai, to
be sore amazed, denote the effect of an object of horror; ddvjpoveiu, to
be very heavy, or in deep trouble, the loss of the enjoyment to be de
rived from other things. The same word, Phil. ii. 26, see note. [V%-
yovBiv is perhaps from ddfjpoz, not at home, that is, ill at ease. Liddell ¦
and Scott. J
38. * [Insert 6 '7/jffoEi?. Read, then saith Jesus. Tisch.J Evenunto
death — Such sorrow might have driven an ordinary man to suicide.
Here — Go not with Me. With Me — In great trials , solitude is
an aid, if only friends be near. Jesus bids his disciples watch with
him, though he knew that they would bring him no help. [Watch— j
They had all promised to die with him. Stier.J
39. On his face — Not only on His knees. [As Luke says. V. G]
The deepest humiliation. [Nowhere else seen. V. G. Omit poo, my.,
Tisch.Alf.J My father— Jesus prays as.a Son. If itis possible— [Possible
* My soul — What great events passed in the Saviour's most holy soul, in reference to
the work required of him by the Father, and in reference to his Passion and his Glory,
especially during the last months, days, and hours, through most precious vicissitudes: for
instance, when He must be about his Father's business; when He received bnplism;
overcame the Tempter : put forth His zeal for His Father's House ; rejoiced in the reve-
lation made to babes ; was transfigured on the Mount ; set his fi.ee steadfastly towards
Jerusalem ; solemnly entered the city ; when he said, Now is My soul troubled, etc. j
when He washed the feet of the disciples ; when He said, Now is the Son of Man glori
fied ; when He celebrated the last supper before His Passion with His disciples, Ana
here also where he testifies that his soul is sorrowful even unto death. Add eacholtn
oracles which he uttered on the Cross. — Harm.

MATTHEW XXVI. 45. 295
 Not through God's omnipotence, but his wisdom. Comp. Luke, if
thou wilt. De W.J Comp. ver. 53, from which it also appears
how promptly and perfectly Jesus surrendered Himself to the Father's
will. Cup — Offered by the Father, brimful with the whole draught
of the Passion. I will — This Will of Jesus that the cup might pass,
was not absolute, apart from the Father's Will. Comp. John xxi. 18.
end. 40. Findeth — The disciples should have been found otherwise en
gaged. Sleeping — In this sleep they forgot their declaration, made
in ver. 35. Unto Peter — Ver. 35. Although Peter had heard that a
great fall was impending over him, yet he is commanded meanwhile
to watch and pray. Could ye not — You who promised so much. This
is too great weakness; ver. 41. One — Jesus frequently watched
alone then, for a long time together. Watch — Prayer would flow
spontaneously, if they watched ; ver. 41.
41. That ye enter not — A subject for prayer; Luke xxii. 40;
comp. that your flight, etc., in ch. xxiv. 20. Into temptation — Which
is coming, close by, to attack you. The spirit — [The reason why he
bids them watch and pray. Stier.J This statement, apart from sin,
was true also of Jesus then. Heb. v. 7. Therefore' He watched and
prayed, ver. 39, 40. Spirit — Hence the Apostles so often mention
flesh and spirit. [ Willing — weak — See ver. 33, 35. Comp. ver, 40.
V. G] Flesh — We ought to take this, not as an excuse for torpor,
but as an incentive to watchfulness. Weak — For acting it out pro
perly. 42. Except — The cup passed when Jesus drank. [Omit zb nozrjpiov,
cup. Also dit' iyou,from me. Tisch. Alf.J Drink — By this added
mention of the drinking, He brings Himself nearer to the drinking.
Be done — Now the prayer of Jesus approached nearer to suffering ;
comp. ver. 39. Obedience.
43. For — The Aetiology, or cause of their sleeping a second time.
Heavy — Such dullness often seizes the godly when least becoming.
44. The third time — The third is decisive. The same — As suitable
to sorrow. The repetition of words is often congenial to the soul.
45. [Omit auzou, his. Tisch.J Sleep on now — An imperative, leav
ing to themselves the disciples, wholly given up to sleep, and thus ex-
.citing them the more urgently by tenderness and severity. It is not
irony, but a metonymy, as to say, If you do not listen to Me when I
rouse you, others soon will come to rouse you. Meanwhile sleep, if
you have leisure. Luke, xxii. 46, has Why sleep ye ? with an interro
gation, which some write also in Matthew and Mark. Rest — As Sleep is
opposed to Watchiny, so Rest to the labor of prayer. The hour —

296 THE GNOMON OF THE NEW TESTAMENT.
Often foretold. In ver. 18. He had said less definitely, My time.
[Sleep — the hour — What a reproof to the disciples ! Yet its deepest
sting was surely for the Lord himself. Mey.J
46. That doth betray Me — Of whom I have spoken : Me, He says,
not you.
47. Staves — As on a sudden tumult; ver. 55. [Judas — Terrible
change ! From a leader of Christ's flock to a leader of wolves and
robbers. Q.J
[48. Seize him — (not, hold him fast.) Judas was afraid that now,
as once before. Jesus would escape. V. G.]
49. Kissed Him — Gr. xazefiXvjae, [not, as Beng., repeatedly, but for
the simple verb, iipiXyasv, kissed, Alf., De W., Stier,J as if from
kindly feeling. He violated the inviolate countenance of Jesus with
the utmost temerity.
50. Friend — Gr. kzoupe, comrade. Ammonius says, kzdipoz is not
exactly ipiX.oz, a friend, and kzdipoi are those who have lived or
worked together for a long time. Comp. Luke xxii. 48, Judas. Ps.
Iv. 14, Eccles. xxxvii. 5, and preceding verses. [Wherefore — Gi, if
b, instead of if qj. Mey., Tisch., Alf. The English version, where
fore art thou come, is correct, Alf, and is a direct address to the
traitor's heart and conscience. Stier. Took him — First the band took
Jesus; meanwhile the healing of the servant's ear occurred; then
they surrounded and seized him as a prisoner. The former taking is
the xpazsiv in Mat. and Mark ; the latter seizing the ooXXapft&mh
of Luke and John. Harm.J ' • "¦
51. One — Matthew does not name Peter; perhaps for more reasons
than one. Danger might threaten Peter from those without. Servant
— Who perhaps acted very violently at his master's command. His ear
— With a most dangerous stroke. He had struck at the chief aggress
or's shoulder.
52. Thy sword — Most foreign to My cause. Place — The sword
out of the scabbard is not in its place, except when it serves the wrath
of God. That take — When God does not give. With the sword—
Thus the Sept., iv payoipa dxodvyjaxsiv, to die by the sword; 2 Chron. .
xxiii. 14; Jer. xxi. 9. Shall perish — This word intimates punishment
in kind.
53. Now — Even. My Father — Jesus, even when about to drink the
cup, retains that filial disposition which He had before and always
towards the Father ; ver. 42. More than twelve legions — A legion
consisted of six thousand ; twelve legions were seventy-two thousand.
A legion to each of the twelve apostles ; [or each of his company

MATTHEW XXVI. 64. 297
then, himself and the eleven. Alf.J A thousand to each of the
seventy disciples. The angels are divided into numbers and ranks.
54. How then — It is obvious that the Saviour undertakes His Pas
sion. That — The Scriptures had said that thus it must be ; ver. 56.
[Jesus bore God's Law in his heart. V. G.J
55. The multitudes — Jesus calmed their violence, so that they might
not indeed now, while their chief men urged them on, yet afterwards,
more easily, return to their senses. As against a thief — Against
whom, in a sudden tumult, all kinds of staves are used for arms.
Daily — Especially from the Feast of Tabernacles to that of the
Dedication, the same year. [Omit npbz vyaz, with you. Tisch.,
Alf.J iv zip ieptp , in the Temple — Where you might easily have
taken Me. Laid no hold on Me — Metonymy of the Consequent.
You were not able to take Me before ; comp. Luke xxii. 53. [For
some time before his execution, John the Baptist was confined in
prison. But the world was obliged to give Christ free speech, up to
these last moments. Harm.J
56. But all this was done — Matthew seems to have added this para
phrase of the Lord's words concerning the fulfilment of the Scrip
tures : [ver. 54.] Comp. Mark xiv. 49. The Scriptures — Plural. His
Passion was the confluence of fulfilments. [Luke alludes to another
reason for this sudden change of the Jews ; the power of darkness ;
ch. xxii. 53. Forsook Him — Yet they owed their safety to Him whom
they forsook ! Jesus is forsaken by all ; He alone could and must
finish the work. Harm.]
58. Afar off — With doubtful mind and a feeling of danger. It
was midway between the boldness of ver. 51, and the fear in ver. 70.
Sat — Unseasonable companionship.
59. Sought — Lpon this arose that host of false witnesses. No
greater act of injustice was ever committed than that against Jesus :
in respect of God, however, it was a supreme act of justice.
60. [Omit the second ou~£ supov, yet found they none ; and <pBU§o-
pdpzopsz, false witnesses, after two. Tisch., Alf.J
61. I am able — He had not said so. False evidence takes up some
truth ; and a great calumny can often be made by no great change of
words. They distort an expression used three years before, and now
unconsciously aid its fulfilment.
62. What — A distinct interrogation.
63. The Son of God — Caiaphas, in common with the rest of his
nation, did not entertain a merely political idea of the promised
Messiah. 64. Thou hast, said — In answer to his question, Jesus declares that
38

298 THE GNOMON OF THE NEW TESTAMENT.
He is Christ ; assuming that the question affirmed it. Nor is this form
of speech uncommon in ordinary Greek. In the Hippolytus of Euri
pides, we find, aou zd d'oux ipou xXueiz, Thou hearest those things from
thyself, not from me. And in Xenophon's Memorabilia, Book iii., abzbc
eip-fj, zouzo XJyeiz d> I'wxpazsz, Thou thyself, said he, sayest this, 0 Soc
rates. Camerarius. Nevertheless — Although ye believe not. Gr. nXm,
which as well as dXXd often introduces an Epitasis, [or emphatic ad
dition.] From this time — [Not hereafter, comp. John xiii. 31. Alf]
From this time forward, it shall come to pass that ye shall see and
shall know, by visible proofs, that I am He who shall sit and come.
The language includes Henceforward ye shall see Me sitting and com
ing. The return to judgment is combined with the sitting on the
right hand : and after the Lord's Passion they believed, John viii. 28,
that which they shall see hereafter. They did not believe the past;
therefore Jesus (as He often did) appeals to the future. In the glory
of Jesus this is the first thing, that He is the Son of God : the last
this, that He will come to judgment. The former is the foundation
of the latter ; the latter, the most glorious proof of the former. In
the greatest adversity, the contemplation of the extreme end and re
sult of all is an important aid to the sons of God. Comp. 2 Cor. xi.
15, note. Son — He speaks in the third person, modestly but plainly.
Sitting — Jesus was standing. On His ascension, He sat down at the
right hand of God. On — Christ's Divinity. The right hand — Gr.
de^imv, from zd dssid, in the plural. Of power — That is of God. The
Hebrews often called God miajn, Power. Power reveals itself
most widely and openly in all the works of God. [As the Passion
advances, its amazing contrasts grow in affecting interest. The De
liverer in bonds ; the Judge attainted ; the Prince of Glory scorned ;
the Holy One condemned for sin ; the Son of God as a blasphemer;
the Resurrection and the Life sentenced to die ! The Eternal High
Priest is condemned by the High Priest of that year. Stier]
65. Rent — As if his garments were too narrow for the ardor of his
feelings. That old custom was not inappropriate to the emotions
which it indicated. Need — They surely had ne\d, for the innocence
of Jesus was not overthrown. [Omit auzou, his, Tisch., Alf, which
is understood, however, in zijv.J
6,6. What — He treats the matter as finished. Moses says, Let the
blasphemer die; Caiaphas says, Jesus is a blasphemer ; his fellow
counselors conclude, Let Jesus die. Mark xiv. 64, zi bplv yaivszat,
literally, how does it seem to you ? Of death — They express the same
judgment to Pilate. John xix. 7.
67. Then — As if no injustice could be committed towards him. The

MATTHEW XXVI. 74. 299
elders insult him with greater subtlety, the multitude more grossly.
He who assails God's honor, deserves every contumely. So they
thought of Jesus. [They — Not the Sanhedrim, but the guards of
Jesus. Luke xxii. 63. Alf.J Buffeted — With fist or hand. Smote —
With rods, for the attendants carried these. Mark xiv. 65. Chrysos-
tom observes, nothing is more disgraceful than this blow.
68. Saying — Most insolently. Who — You will see hereafter who
smote, and Whom.
69. One damsel — The temptation was not great, in view of the
questioner ; but greater, in view of those present. [She feared being
blamed if she were to admit any one of the party of Jesus, and there
fore questioned Peter ; the others then took up the matter. None
of them seems to have wished to bring Peter into danger. Careless
worldlings often bring the saints much greater harm or advantage than
they either suppose or intend. V. G.J Thou wast — Gr. fjad-a, for ijc,
So the Sept. Ps. ix. 14.
70. Saying — In how few words how grievous sin may lie ! ch.
xii. 24 ; Acts v. 8, end.
71. Gone — A flight, made too late, involves fresh danger. Another
— Maid-servant; and at the same time the former, who instigated the
other, and a male attendant. Mark xiv. 69 ; Luke xxii. 58. The de
nial, made under one impulse, to the repeated questions of more than
one person, is considered as one : and yet he denied thrice. Jesus
of Nazareth — The surname of Nazareth or Nazarene is added to dis
tinguish Him from others who bore the name Jesus. The Son of God
bore a name common among men.
72. With an oath — Swearing seems to have been a former habit of
Peter. The man — As if Peter did not even know the name of
Jesus. 73. Thou art — Present tense. The temptation increases. They
had before said, thou wast, ver. 69, in the imperfect. Speech — If
Peter had remained silent, he would have been in less danger : by
speaking his denial, he increased the danger. Those men had, how
ever, stronger proofs by which to convict Peter (ver. 47, 51); but the
world generally seizes upon the weakest arguments of all against the
godly, especially in cases of misdirected zeal. Even in the times of
Judges, tribes had peculiar dialects. [See Judges xii. 6. I. B. The
Galileans did not pronounce the gutturals well ; and changed sh into
th. Mey]
74. Began — Hitherto he had not gone so far : now he obviously
lost self-command. To curse — [Gr. xazafrspazi^Btv, is certainly the
true reading. Tisch., Alf, etc. A corrupted form, and probably a

300 THE GNOMON OF THE NEW TESTAMENT.
vulgarism.] Others read xazavadeyazi^eiv : xazddepa is always a
curse, in an evil sense, as Rev. xxii. 3 ; whereas dvdd-spa is also an
offering, in a good sense, [but never in the New Testament.] The man
— But comp. ch. xvi. 16. Immediately — An important circumstance.
Crew — Sins early in the morning are grievous.
75. And — Then at last. Unbelief, fear, sorrow, bind even the
natural faculties, and the joy of faith revives them. Luke xxiv. 7, 8.
[Forgetfulness brings loss. Yet if Peter had had the words of Jesus
before his memory in the act of denial, his sin would have been still
darker. V. G.J Which said — Gr. eiprjxbzoz. A noble participle.
[Omit auzqi, unto him. Tisch. Went out — A small matter destroys
us, if we have not God's strength ; a small matter restores us', if his
grace uses it. Q.J Bitterly — Mental emotion makes tears bitter or
sweet. If not his weeping, at least his grief continued long; Mark
xvi. 7. [All his former presumption ended now. V. G.J The
tears of the godly, even of men, who do not easily weep from any
other cause, furnish a great proof of the power, and therefore the
truth of Christianity.

CHAPTER XXVII.

1. All — This council was fuller than that the night before ; ch.
xxvi. 57. To — To carry out the'sentence passed the night before.
2. Led him away, and delivered — Comp. ver. 9, and note on the lat
ter part. The Governor — Or Procurator of Judea.
3. That He was condemned — Jesus, by the Priests. Repented— -He
had not expected it. He would now, if he could, undo what was
done. Brought — In the morning.
4. I have sinned — So will the damned also feel in hell. [And oh
that the friends of Christ, moved by faith, love, and hope, would con
fess the truth as openly as men in despair, driven by the goads of
conscience, sometimes do, when they see that they have now no longer
any opportunity of earning merit before the world ! Harm] Inno
cent blood — Miserably involved in his own darkness, he no longer ac
knowledges the Messiah. [Thus one may know his sin, repent, con
fess, make restitution, and yet be like Judas ! Q.J What is that to

MATTHEW XXVII. 9. 301
MS — See how they pass by the word innocent. See thou — The ungodly,
who share in a crime with others, desert them after the deed. [Yet
punishment awaits every one, according to his share in it. V. G.J
The godly, though they do not share it, endeavor afterwards to save
them. Comp. ver. 24.
5. Cast down — With a restless mind. [The very bait by which he
was snared, gives the sinner the deepest pangs afterwards. V. G.J
In the temple — Judas was therefore in the temple, with the Chief
Priest and elders ; and, to relieve in some way his troubled con
science, attempted to give his money to the Sacred Treasury. The
part of the temple is unknown. The word vabz, strictly a shrine, has
here the wider sense of iepbv, temple. Strangled himself — Which is
usually done by hanging. So the Septuagint in 2 Sam. xvii. 23, of
Ahithophel, whom some, however, suppose to have died of the quin-
Bey, as well as Iscariot ; see also Acts i. 18, note.
6. [Said — Ye hypocrites ! Fearful of defiling the temple with
blood-money ; yet having no conscience against defiling their con
sciences with the blood of the innocent. Q., Ols.J
7. The — Well-known. Potter's — A potter may have used it to ob
tain clay from. To bury — Thus, even then, strangers had gained
rights in Jerusalem. Thus also Abraham's first possession had been
a burying -place.
8. Was called — A public testimony to the fact. This name for the
field, though given by the common people, was not fortuitous. Of
blood — Verse 6. Unto — Matthew wrote some time after, comp. ch.
xxviii. 15. [Beng. here quotes a fable from Adrichonius; that the
soil of this field always reduced dead bodies to ashes in one day.]
9. The prophet — These words are clearly found in Zechariah, whose
writings were known to Matthew ; ch. xxi. 4, 5. And they took —
Zech. xi. 12, 13, Sept., And I will say unto them, if it is good in your
sight, weigh and give me my price, or refuse it ; and they weighed my
price, thirty silver pieces. And the Lord said unto me, Cast them into
the melting furnace, and I will try it whether it be good, just as I was
tried by them. And I took the thirty silver pieces, and cast them into
the house of the Lord, into the melting furnace. The Evangelist ob
serves the substance of this, and gives a paraphrase. The value of
him that was valued, whom they valued — The force of the words is
great. Valued — Gr. b zBziyqyevoz, Heb. ipTi, hayyakar, precious,
although in the Hebrew Bible it is "ip'H, hayekar, a price. Of the
children of Israel— Gomn. Zech. xi. 13, dit^d, 'of them. The Chief
Priests did all they could to alienate Christ from the children of Is
rael.

302 THE GNOMON OF THE NEW TESTAMENT.
10. They gave — In Zechariah, I gave; and some have introduced
it from the Prophet into the Evangelist, and Gebhardi clearly approves
it in Zech. xi. 13. Here, however, we have they gave, eouxav ; and
the force of I gave, and therefore the whole difference of the words
of Matthew from those of Zechariah, is supplied by the clause, As
the Lord appointed me. The Septuagint has the same formula, Exod.
ix. 12. Appointed — Gr. ouveza^s, commanded to write or to say.
11. King — Jesus before Caiaphas confesses Himself to be Christ,
before Pilate, King. Thou sayest — An open and holy confession.
(Comp. 1 Tim. iv. 13.) Jesus shows that His subsequent silence
would not be from want of boldness, and answers Pilate immediately,
Caiaphas only on being adjured ; having long before told the Jews.
Mark and Luke also record the expression, Thou sayest; and this is
clearly the sum of all that John records, as said by Jesus to Pilate,
ch. xviii. 34, 36, 37.
12. [Answered nothing — The silence of Jesus before accusers who
adduced nothing new, was a reaffirmation of what he had said before.
Harm.J 13. Then — In the judgment of the cause, Pilate conducted him
self moderately at first. Hearest thou not ? — -A separate question ;
comp. Mark xv. 4.
14. Never a word — So far as related to answering the Jews con
cerning the kingdom. He afterwards answered Pilate once on another
matter, John xix. 11. So that — For no one is wont to be silent when
his life is at stake, especially after he has once begun to speak.
15. At — This custom accorded with the deliverance from Egypt.
Feast — John calls it the Passover. Was wont — Even political cus
toms subserve Divine Providence. A — Gr. eva, one, not two at
once. 16. Notable — A well-known robber, notorious for extreme wicked
ness, [and even for the crime of which they accused Jesus, and worse
than this. Harm.J And yet he was preferred to Jesus. How great
contempt ! Soon after, in the ignominy of punishment, He was pre
ferred to two other robbers. [Yet by the death of this Just One, even
they who have deserved death are freed. Harm.J Called — And much
talked about. Perhaps Barabbas long survived as a monument of the
history of Jesus. Barabbas means son of his parent; longed for,
loved, spoiled, by his parent. [A few manuscripts read Jesus Barab
bas ; here, and ver. 17 ; and Mey. and De W., after Ewald and
Fritsche adopt it. So first two Editions of Tisch. who, however, now
omits Jesus ; with overwhelming authorities. So Alf.J
17. Christ — Hence Jesus had been very often called Christ already.

MATTHEW XXVII. 28. 303
18. For envy — They envied Jesus because the people had adhered
to Him.
19. When he was set — In the very moment of urgent business.
In the bustle of such a time, announcements of a strange character
ought not to be neglected. The judgment seat — The dream made a
strong impression ; but the woman understood its meaning better
after the fulfilment began. Perhaps she had the dream when Pilate
was already engaged in the business. [His wife — Called Procla by
tradition ; canonized in the Grecian church. Mey.J Saying — By this
warning a great favor was shown to the governor, in preference to the
Jews, who had been sufficiently warned from other sources. [Nothing
— She says, in one word. So should Pilate have acted in the matter,
without delay. V. G.J Just — So Pilate calls Him also, ver. 24, with
a feeble regard to these words of his wife.
20. Persuaded — By words fair in appearance. Destroy — that is,
demand his death.
22. What — Pilate did not suppose that the Jews would demand
anything severe. He ought not to have asked. It would have been
safer simply to let him go. Comp. Acts xviii. 14, 15, 16. [Tisch.
omits auzw, unto him.J Be crucified — Barabbas had deserved the
cross : hence they demand that Jesus be crucified.
24. Prevail nothing — Why not, Pilate ? It is desperate indeed to
judge our efforts before the issue, and say hopelessly, We are ac
complishing nothing. Oudev tbipeXeH, literally, it availeth nothing, or
nothing availeth. Comp. John xii. 19. Rather — Not greater. He
feared a sedition. Saying — Protestation contrary to fact. [Omit zou
dixaioo; read, of this blood. Tisch., Alf.J Just— Pilate adopted this
from his wife's warning ; ver. 19. See ye to it — As the Jews said to
Judas, so Pilate to the Jews. A formula of repulse ; Acts xviii. 15.
25. All — This record against the Jews explains their present exile
which, however, is somewhat less severe than formerly. Upon us —
Comp. Deut. xxviii. 18 ; Ps. lxix. 24, cix. 17. They mean, We will
account for it. [They bind themselves with guilt, but do not free Pi
late. An act may be determined in a moment which you shall have
to expiate through life and forever. Yet some hesitate much less than
Pilate. V. G.J
26. Scourged— After passing sentence.
£1. Whole — Even those soldiers who ought not then to have been
present, and had not been before. [This brought to its completion
the delivery of the Saviour into the hands of heathen, heaped with
sin. Harm]
28. A scarlet robe— -They mock his kingdom, as the Jews his pro-

304 THE GNOMON OF THE NEW TESTAMENT.
phetical dignity ; ch. xxvi. 68. It is called purple, Mark xv. 17, and
a purple robe, John xix. 2. Sometimes these words are used promis
cuously, ; sometimes they differ, as in Rev.- xvii. 4. The one color
also was produced formerly upon the other.
29. King — They treated Jesus as a man of disordered mind who
fancied himself a King.
31. After that — When the mockery was ended, they removed also "
the crown of thorns, [which should be omitted in pictures of the cru
cifixion. V. G.J
32. A Cyrenian — There was neither Jew nor Roman who was will
ing to bear the burden of the cross. There were present men from
Europe, Asia, and Africa. Even in the remotest regions Christ has
since found men to bear his cross. Bear — Simon is not said to have
borne it unwillingly. Well has Athanasius said, in his sermon on the
Passion, Simon, a man, bore the cross, to signify to all that the Lord
underwent, not his own death, but that of men. [Perhaps Simon be
came a Christian in consequence of this. Comp. Mark xv. 2L Mey.,
Ols.J 33. Of a skull — A hill so called from its shape. [Not, I think,
from the skulls of executed malefactors, lying scattered there. Por
Golgotha, in the singular, means a skull, that is the place of a skull.
Harm.J 34. Vinegar — Mark, xv. 23, calls it wine mingled with myrrh: the
liquor was of a taste between sweet wine and vinegar (comp. ver. 48,
note,) seasoned with myrrh through custom, adulterated with gall
through malice. Would not drink — For it became him to defer that
to the end of his sufferings ; John xix. 30. And Jesus wished to re
tain his senses fully undisturbed, even to death.
35. [Crucified — Christ, to bless us, was made a curse. Who would
dare say so had not an apostle spoken it ? Gal. iii. 13. Weigh well these
passages also : Gen. iii. 6 ; John iii. 14 ; 1 Pet. ii. 24. Parted his
garments — The poorest man dies with some little clothing on ; Jesus
with none. His garments are not even given to his friends, hut to
soldiers. Harm. That it might, etc. — These words, and all to the
end of the verse, are not found in the best copies, and are certainly
spurious. See John xix. 24. Tisch., Alf, etc.]
36. They watched — Comp. ver. 65. [The crucifixion and division
of the garments were about the third hour. Hence, when most of
the tumult was passed, those who were on watch had time to reflect
what the affair really was. At length the prodigies occurred, which
taught those men to change their minds, ver. 54. Harm.J
37. Is — Truly is so ! The inscription, perhaps, remained longer

MATTHEW XXVII . 46. 305
on the cross than the body of Jesus. [Two thieves — Since Matthew
and Mark mention their crucifixion so late, we may infer that the cru
cifixion of Jesus was regarded by Pilate and his servants as the chief
case. Harm.J
39. Passed by — Many did not even condescend to stop. Wagging
— The gesture of one who refuses to acknowledge something. [Rather
of malicious triumph. Comp. Ps. xxii. 7. Mey.J
40. Saying — Seven scoffs of his enemies may be counted. [The
most atrocious robber is hardly ever executed and mocked besides ;
but when the Son of God hangs on the cross, chiefs and people, Jews
and Gentiles, by speech and writing, join in mocking him most bitterly.
Harm] Three — It was already the first day. Save — They use in
mockery the name Jesus; then that of Son of God, and that of King,
ver. 42, 43, and His words, ver. 40. The Son — Ch. iv. 3.
41. Likewise — Now the chief men imitate ¦ the populace : a great
confusion ! but they surpass in bitterness. [Yet such men scarcely
ever express thus in public what they cherish within them. V. G.J
42. [Omit ei, if. Read He is the King. Tisch.J Will believe —
We believe on him for the very reason, that he did not immediately
descend from the cross, but finished the work.
43. Trusted — Comp. the end of the verse. For he said — We may
consider this as uttered by those passing by, or added by the Evan
gelist as an explanation. Psalm xxii. 8, Sept., He trusted in the
Lord, let Him deliver Him: let Him, save*Him, since He is pleased in
Him. 44. Thieves — Some suppose that the plural is put here figuratively
for the singular, and except the converted robber : in such a horrible,
matter, however, synecdoche seems to be out of place ; nor are there,
wanting instances of men who, in the course of dreadful and lingering
punishment, have blasphemed, and have been converted.
45. All — The whole earth is meant ; for the sun itself was eclipsed.
Until — A three hours full of mystery. Psalm viii. may be aptly com
pared with this period of desertion and darkness. In the third verse,
the omission of the sun accords with the darkness here.
46. And about — From this connection, it may be inferred that the
darkening of the sun (at the full moon) represented, not so much the
malice of enemies, as the desertion of Jesus ; which lasted perhaps
the whole of that three hours, and at its close ho uttered this excla
mation. Luke, xxiii. 45, joins the darkening of the sun with the
rending of the veil without mentioning the desertion. Wlien the de
sertion ended, the Holy of Holies immediately lay open to the Medi
ator. [Ninth hour — Some have supposed that Jesus was sentenced at

306 THE GNOMON OF THE NEW TESTAMENT.
midday, and crucified three hours afterwards. But no, his death oc
curred at the time of evening sacrifice, after he had hung six hours
on the cross. Harm.J Cried— Both this cry (repeated ver. 50) and
the silence which preceded it, are of the utmost importance. Sabach-
thani, 'jnpnt?, hast thou forsaken me ? The p is written ^ in Greek,
ch, when d-, th, follows. My God — At other times he used to say,
Father: now he says, My God, as if less near now; yet he does so
twice, and adds My with confidence, patience, and self-resignation.
Christ, was lip, the servant of the Lord : and yet he calls him God,
not Master. Ps. xxii. 1, Sept., God, My God, protect Me! Why hast
Thou forsaken Me ? where the meaning is evident from the next,
clause, and ver. 2. He not only says that he has been given up by
God to the will of men, but also that he has suffered something, to us
ineffable, at the hand of God himself. Why — Jesus knew why, and
had prepared himself for all : but yet why expresses that the Son of
himself would not have had to endure such desertion, but that it be
fell him for a new cause, and for a short time ; after which his yearn
ing towards the Father would be again gratified. Hast thou forsaken
— The past tense. At that very instant the desertion ceased, and
soon after the whole Passion. In the midst of desertion and at its
height He was silent. He complains of the desertion alone.
47. Elias — To distort sacred words, formularies, and prayers; is
impious. 48. Vinegar — Soldiers ttsed to drink vinegar, as Gataker remarks,
49. The rest — Of those present, opposed to those whose speech
and conduct is related, ver. 47, 48. Said — After the fearful dark
ness, they return to their scoffs. Let be — They say, that aid from
their companion is needless as he has called Elias.
50. Had cried — A free laying down of life. He was not deprived
of life by the power of the cross employed by men; Mark xv. 44;
but yet they are justly said to have killed Him, because they, did so,
as far as lay in their power. Yielded up the ghost — The Divine his
tory records the death of Jesus Christ briefly ; the homilies and
epistles of the Apostles preach the fruit of that death at length;,
thus the Gospel furnishes the wool, the Apostle makes the dress; a
simile of Macarius. The word xoipdadai, to sleep, is never applied to
the death of the Saviour, comp. ver. 52, but drrodvyjaxeiv, to die, a
verb which expresses the truth, the importance, the brevity, and the
virtue of Christ's death. [By it God was reconciled. Truly a most
precious motive. V. G.J
51. Was rent — Therefore the approach to the Holy was now free
The earth — The globe, ver. 45, but especially the Land of Israel and

MATTHEW XXVII. 5 5. 307
the vicinity of Jerusalem. [This earthquake was the opening of the
tombs ; ver. 52, the symbolic declaration that the death which had
happened had broken the bands of death forever. Alf.J
52. The saints which slept — The name saints belongs equally to
living and dead ; yea, in the mention of the dead, who had slept is
added. And these saints are reckoned such, not by human, but Di
vine Canon. Of the saints, who died either long before the birth of
Christ,, or not much after (see on John xi. 25), no doubt from all
tribes. The ancients appear to have considered Job to one of
these; for, at the end of Job, the Sept. and Theodotion add, But
it is written that he shall rise again with those whom the Lord raises.
53. Came out — Saints whose bodies had been raised in stately pro
cession. After His resurrection — Gr. iyepatv, raising. This clause
refers to the verb ijyepd/j, were raised, to which the verbal noun
lyepaiz, raising, which does not occur elsewhere in the New Testament,
is here fitted ; and yet this same clause is placed between the escape
of the saints from the tombs, and entrance into the city. This inter
mingling of words accords beautifully with the facts. Immediately
upon the death of Jesus Christ, the veil was rent, the earth shook, the
rocks rent ; and Matthew has interwoven the other facts with these
prodigies. Hence we may gather that, from the death to the resurrec
tion of our Lord, there was one uninterrupted tumult, which first
aroused the living, ver. 54, afterwards the dead. No noticeable in
terval can be placed between the resurrection of the bodies of the
saints, and their coming forth from the tomb. The first who rose from
the dead to die no more was Christ ; but he had companions. After
his resurrection, that of the saints also took place ; but it is recorded
that their escape from the tombs, and entrance into the Holy City, oc
curred after His resurrection ; because the many to whom risen saints
appeared, knew the time of their coming and appearance, but had not
seen their actual resurrection. The silence of Paul, 1 Cor. xv. 23,
does not prove, as Artemonius infers, that the bodies of the saints
came forth from the tombs without their souls, and that their souls
afterwards ascended without their bodies. Appeared — Singly to in
dividuals, or in numbers, to more than one. An instance of real
apparition. 54. Watching — In their turn. Truly — This refers, as an antithesis,
to ver. 40, 43. Son of God— Re had said that He was so, and they
acknowledge the truth of the saying from the signs. [Thus it is good
to be near the cross. Q.J
55. [From Galilee — In the journey from Galilee to Jerusalem, re-
forded Luke ix. 51. How much these women, as well as the Apos-

308 ' THE GNOMON OF THE NEW TESTAMENT.
ties, saw and heard in so short time ! They are supplying the deserted
place of the Apostles. Harm. They were faithful to Jesus in life
and death. Thus no part of the Gospel history was without eyewit
nesses. V. G.J
56. The mother of James and Joseph — When Matthew wrote, the
sons were better known, hence their mother was designated from
them. 57. Who also himself — As well as those pious women. Was a dis
ciple — And was anxious to make disciples.
58. Begged — Then the Praetor had great power over the bodies of
executed criminals; comp. gave, Mark xv. 45. The object of Joseph
of Arimathea in begging the body of Christ for himself was perhaps
to prevent it from being committed to the public sepulchre of crimi
nals. Buxtorf The body — So all the Evangelists call, the frame of
Jesus when dead, for it would not have been becoming to call- it corpse.
Such is the Divine propriety of style, which human commentators
have neglected, even after the Scripture Example was given. Deliv
ered — Gr. dTtodod-rjvai, restored. The Jews had conveyed it away ;
Joseph, a member of the Sanhedrim, as it were in the public name
received it from the Gentiles, and with Nicodemus restored it to the •
Jews ; comp. John xix. 40, end.
59. A clean linen cloth — Such as Jesus had not worn before. Here
is the beginning of honor. Joseph was an honorable counselor, Mark
xv. 43. It was not lawful to Wrap the dead in anything more costly, k
60. New — Since it had not been polluted by any corruption ; and
lest any of the ancient saints should be said to have risen instead of
Him, or to have given Him the power of rising. His own— Jesus
Christ, the prince of life, was laid in a tomb not his own. The door
— The sepulchre was not a narrow trench, but a vault. Departed—
Not in hope of what should soon occur.
61. [The other — Ver. 56. V. G.J Sitting— A holy and salutary
waiting. 62. Next day — A periphrasis for the Sabbath, comp. ch. xxviii. 1,
which Matthew employed for an important reason ; perhaps because
he would no longer call the Jewish Sabbath, The Sabbath. [Or
rather because the preparation had been made the most important day,
by Christ's death. This Sabbath was a day of grave-rest to Jesus,
of rest to his friends, but not so to his foes. Ols.J And Pharisees-,,
They had taken no part in the actual trial, ch. xxvi. 3, 57 ; yet hud not
been altogether inactive, John xviii. 3. Perhaps there were also
Pharisees among the Scribes and the Elders. Perhaps the Pharisees,
from extreme zeal, did much that was not exactly their office.

MATTHEW XXVIII. 1. 309
63. Sir — Gr. xupis, Lord — They cringe to Pilate : they had not so
addressed him before. That — They would now consign Jesus to ut
ter oblivion. [The chiefs of the people seem never to have called
Jesus by his name. V. G.J Will rise — Rather am raised. Present
tense. 64. Be made sure — They ignorantly aid to confirm the truth. No
human aaipdXBia, making sure, hinders God ; Acts v. 23, xvi. 23,
[omit vuxzoc, by night. Tisch.J Unto the people — The Pharisees did
not apprehend that they would believe it. They will take care (as
they persuade themselves) for the people. Shall be — The latter vic
tory of truth, indeed, spread more widely than the first. The last —
See a similar expression 2 Sam. xiii. 16.
65. Ye have — Pilate grants a guard quickly ; and indeed as if in
anger, comp. oh. xxviii. 11, 12, dismisses the calumniators quickly.
66. Made sure — The whole : the seal and watch were the parts.

CHAPTER XXVIII.

1. In the end — That is after the Sabbath ; comp. Mark xvi. 1.
Schmidt compares Plutarch, d<pe z&v ftaaiXeioz %pdva>v, after the times
of the king ; and Philostratus, 6<pe z&v Tpwixdiv, after the Trojan
war. [So De W., Ols. But it rather means here, literally, late in the
Sabbath, that is, at its close ; though by strict Je wjsh reckoning, it ended
the evening before. Mey., Alf.J Now with the new week very different
facts begin. Sabbath — week — Gj. aaftftdzcov — oaftfidziov, literally of
tlie Sabbaths. The Latin has Sabbati—Sabbati, of the Sabbath, and is not
alone. Dawn — When the period of death had elapsed, our Lord rose
as quickly as possible. Toward the first day, full day, the first of
the week. The first day of the week had already begun the preced
ing evening ; now day, as opposed to night, began to dawn on that
diiy. The first remarkable mention of the Lord's day is combined
With the resurrection of our Lord. It is generally called ¦/} pia the
first v\th the article: Mark xvi. 2; Luke xxiv. 1; John xx. 1, 19;
Acts xx. 7; but without it, 1 Cor. xvi. 2. Came — Such offices were
performed by those who were not closely related to the deceased; 'so
that the absence of our Lord's mother is not wonderful.

310 THE GNOMON OF THE NEW TESTAMENT.
2. [Omit dxb zvtz d-upaz, from the door. Tisch., Alf.J Door— Of
the sepulchre. It was not becoming that the sepulchre should remain
closed. Sat — Afterwards the angel stood up with his companion.
Luke xxiv. 4. It — The stone : Thus no one could roll it back again
to the sepulchre.
3. Countenance — Gr. 'Idea, appearance, that is, of his face. White
— Heavenly messengers are not said to have appeared before in this
dress : but they did so afterwards. Acts i. 10, x. 30. [Their dress
accorded with their tidings. Harm.J
4. As dead — Not a soldier's daring resists the power of the inhabi
tants of heaven.
5. Fear not — This word at the commencement of visions, tempera
the fear with which a glorious sight overpowers the hearts of mortals,
promises security, and conciliates attention. Ye — Although the sol
diers are left to their fear. I know — Thus the angel impresses his
words on their hearts.
6. He is not — This verse consists of very suitable clauses. The
Lord — A title of glory. [Tisch. omits 6 xuptoc, the Lord. Alf. io-
tains it.]
7. Tell — The apostles were especially bound to believe before they
saw ; therefore the fact is announced to them through the women,
and their faith tried. [Yet these were greatly honored, by the first
appearance of the Lord after his resurrection. V. G.J Is risen—
[Risen — To confirm the faith of believers ; and as a transition from
their sensible communion with the visible Christ to spiritual fellow
ship with the invisible. But this manifestation was only for believ
ers. Comp. Luke xvi. 31. Neand.J The message to the disciplessex-
tends as far as shall ye see, comp. ver. 10. There — And yet the
kind Saviour showed Himself to them before. The appearance:in
Galilee was very solemn and public, ver. 10, 16, and had been prom
ised before the Lord's death.
8. Fear, joy — [Fear at the strange things they had seen ; great
joy at the good tidings they had heard. Euthym in Mey.J In spirit
ual matters these can exist together.
i " , I
9. [Omit and as they went to tell his disciples. 'Tisch., Alf.J Behold
— An elegant expression, denoting something sudden and unforeseen.
Jesus — The obedient receive a further revelation. [Met — The Evan-
gelists never say came, went, and the like, of the risen Lord. Stier] j
All hail — A frequent formula, employed by Jesus in a lofty sense.
Worshiped Him — Before his Passion, Jesus had been worshiped-by
strangers, rather than by his disciples.
10. My Brethren — John xx. 17, note.

MATTHEW XXVIII. 19. 311
" 11. Seme — The rest went elsewhere, or at least not to the priests.
AU the things — From all these things they gathered that Jesus had
risen. 12. Large money — Gr. dpyupia [xavd, money enough, to corrupt
Roman soldiers to invent a story contrary to the truth, at their own
great peril. [Avarice has more power over them than fear, ver. 4.
V. G.J
13. Say — The priests were a great stumbling-block to the soldiers,
and sinned most heinously against God. His — An example of Jewish
perfidy and calumny. By night — They teach them how to lie plaus-
ihly- 14. If — How toilsome the war of falsehood against truth.
15. Is commonly reported — There are many such things by which
the wretched Jews hinder themselves. [And what signal injuries arise
from one wicked story ! V. G.J
17. Some — Of the twelve. Pentecost, however, removed all doubt
from these, if any remained. The slower they were to believe, the
greater credit is due to them afterwards as witnesses. Leo says, They
doubted that we might not doubt.
18. Came — By that very act causing even those who doubted to be
lieve. Is given unto me — Above all, when risen and ascending. This
passage contains the sum of those things which the Lord declared
afterwards more fully in the Apocalypse. See on his omnipotence
and presence with his own, Rev. i. 18, 13. All — [What a greeting
was this ! Stier.J The reason why Jesus sends his disciples into all
the world, why the whole world ought to worship him, and why he in
stitutes baptism. [For the salvation of men, by converting them on
earth and guiding them to heaven. V. G.J See Ephesians cited be
low. In heaven and on earth — Ch. ix. 6, xvi. 1. Hitherto he had
been on earth, now he ascends to heaven: and fills all things ; Eph.
iv. 10, with the preceding and following verses. [For the time, after
bowing his head on the cross, and lifting it up again, he walks with
but his feet on earth, his head is already on high. Stier.J
1 9. [Omit ouv, therefore. Tisch., Alf .J Go ye therefore — This in
junction to go forth presupposes waiting for the Paraclete, Luke xxiv.
49. It is the sum of the Acts, which may with that view be profita
bly compared with the Gospels, whose sum is, all things whatsoever I
have commanded. Teach— Gr. yadyjzeuoazs, [that is, disciple all
nations, by baptizing — and by teaching. Lange in Stier.J Mafyzeuetv,
means to make disciples; it includes baptism and teaching; comp. John
iv. 1, with this passage. [All nations — Beginning at Jerusalem, Luke
xxiv. 47. Yet Israel is divested of his prerogative, is not even named,

312 THE GNOMON OF THE NEW TESTAMENT.
but is now included among the nations, the gentiles of the earth. Stier]
Them — That is, zd e&v/j, the nations, a synthesis of frequent occur
rence. [That is, the pronoun auzouz refers, not to ed-vq, nations, ac
cording to the construction, but to the people composing the nations
according to the sense.] Ch. xxv. 32, etc. The Jews, who had been
already brought into covenant with God by circumcision, were to be
baptized in the name of Jesus Christ, and to receive the gift of the
Holy Ghost ; Acts ii. 38. By these words of institution, the Gentiles
must be baptized, In the name of the Father, and of the Son, and of
the Holy Ghost; they had been altogether aliens from God1; Eph. iii:
6, note ; comp. note on Acts xi. 21. The Gentiles mentioned in Acts
x. were not altogether ignorant of the God of Israel, nor altogether:
aliens from him. Jews, who once acknowledged Jesus Christ as Son
of God, could not but by that very act acknowledge the Father of our
Lord Jesus Christ, and the Spirit of the Son. In the name — The
most solemn and important form of baptism ; the sum of piety. [Of
which you may reasonably say that all the ancient Christian creeds
are but the paraphrase and development. At the baptism of Jesus,
the Father, the Son, and the Holy Ghost manifested themselves. V.
G.J After Christ's resurrection, the mystery of the Holy Trinity
was most clearly revealed, together with the relations of the Divine
Persons to each other and to us; Rom. viii. 9, note; and since the
confession of the Holy Trinity was so closely connected with baptism,
it is not to be wondered at, that it is not frequently uttered so ex
pressly in the New Testament Scriptures.
20. Them — The disciples had been instructed that they might in
struct others. To observe — to keep — As becomes the baptized, by the
power of faith, not merely legally. John often speaks thus. The
verb in this solemn place should have especial attention. Have com
manded — These commandments are to be found in Matt. v. ; John
xv., etc. With you — Even when you shall be scattered through the
whole world. This relates also to the whole Church, for he adds, '¦
even to, etc. Always — Gr. ndaaz zdz rjpepaz, literally, all the days.
[The all belongs especially to the Lord's Supper. Stier.J A continual
presence, and the most present of all ; Mark xvi. 17, 19, 20. [Then the
church of Christ will never die out entirely. V. G.J Even unto—'\
For then we shall be with the Lord, [To him, therefore, reader, com
mit thyself, and in him abide ; so shall the best be done for thee in
time and in eternity. V. G. Omit dprjv. Tisch., Alf.J

MAKE I. 1. 313

ANNOTATIONS

ON THE

GOSPEL ACCORDING TO ST. MARK

CHAPTER I.
1. The beginning of the Gospel of Jesus Christ the Son of God —
Mark corresponds in great part with Matthew, or with Luke. Hence
also a synopsis of his gospel will be in part the same with that of
either of them. He describes :
'I. THE BEGINNING OF THE GOSPEL.
1. John prepares the way, - - Ch. i. 1-8
'2. He baptizes Jesus, who is proclaimed the Son
of God, ----- 9-11
3. Satan tempts Jesus : angels minister to
Him,  12, 13
II. The Gospel itself,
1. In Galilee. Here note three periods :
r A. John being imprisoned, ... 14
'a. In general:
a. Place and subject of preaching, - 14, 15
ft. Call of the chief apostles, - - 16-20
5. Specially:
a. Acts not blamed by adversaries.
1. He teaches with power, - - 21, 22
2. He delivers one possessed, - - 23-28
3. He cures Peter's mother-in-law and
many sick, - 29-34
4. He prays, - - - - 35
5. He teaches everywhere, - - 36-39
40

314

THE GNOMON OF THE NEW TESTAMENT.

B.

13-17
18-22

iii. 1-6

6. He cleanses a leper, - - Ch. i. 40-45
ft. Acts blamed by adversaries, with gradu
ally increasing severity. Here be
long:
1. The paralytic, - «¦ - ii. 1-12
2. The call of Levi, and eating with pub
licans and sinners, - - -
3. The question as to fasting answered,
4. The ears of corn plucked,
5. The withered hand restored, and plots
of enemies, - - - -
y. The Lord withdraws; his acts
fl. At the sea. - 7-12
2. On the mountain where the twelve
apostles were called, - - 13-19
3. In the house ; where he refutes the
atrocious blasphemies of the Scribes,
and corrects an inquiry of his fol
lowers, 20, 21 ; 22, etc
4. From the ship, to the people; and
apart to his disciples, iv. 1, etc. ; 10, etc. ; 2
5. On the sea, and beyond the sea, 35-41, v
6. This side the sea again: Jairus and
the woman with the issue of blood, -
7. Nazarites offended,
8. The sending forth of the apostles, -
John killed: -
1. Herod hears of Jesus, and thinks him to
be John, whom he had killed, risen again,
2. The withdrawal of our Lord with his
apostles on their return, - - -
3. Eagerness of the people: compassion of
the Lord: five thousand filled, - 31, 32; 33-44
4. Journey by sea, - - - ¦
5. In the land of Genesareth He heals

31-35

etc.

21-43
vi. 1-6
7-13 14
14-29
30,31

many, and shows

what defiles

6.

45-52 53-56
what does
1, etc.; 14, etc.; 17, etc.
24-30
viii. 1-9

and
not, - - vii
On the borders of Tyre and Sidon a de
mon is cast out, - - - -
7. At the sea of Galilee He cures one deaf
and dumb : He feeds four thousand, 31-37
8. Comes to Dalmanutha, and answers as to
the sign from heaven, - - -
9. In the ship, He warns of the leaven of
doctrine, -
10. At Bethsaida He heals a blind man,
C Jesus acknowledged as the Son of God.
1. Christ confessed by Peter, enjoins si-

10-13 14-21
22-26

M ARK I. 1.

315

lence on the disciples, and foretells His Pas
sion : reproves Peter : requires them to
follow him, - - •- Ch.yiii. 27, Ix. 1
2. Six days after, he is transfigured ; ex
plains his silence ; cures a lunatic ; again
foretells His Passion, - . - ix. 2-32
3. Teaches the disciples humility, liberality,
concord, - 33, etc. ; 38-50
In Judea :
fa. In the borders, - - - - x. 1
1. He treats of divorce, - - 2, etc. ; 10, etc.
2. Of little children, - - - 13-16
3. Of obtaining life, and the hindrance of
riches, - - 17, etc.; 23, etc.; 28, etc.
ft. On the way to the city :
1. He predicts his passion a third time, - 32—34
2. Answers James and John, and corrects
the ten others, - - 35, etc.; 41-45
y. To Jericho ; He gives Bartimeus sight, - 46-52
o\ At Jerusalem : - - - - xi. 1
a. Royal entry, - 2-11
b: Next day, the fig-tree cursed, - - .12-14
The temple cleansed, ... 15-19
c. Next day :
1. Near the withered fig-tree, He com
mends the power of faith, - - 20-26
2. In the temple,
1. The authority of Jesus is vindi
cated, ... - 27-33
2. A parable is set forth of the vine
yard, .... xii. 1-12
3. A question of tribute, - - 13-17
4. Of the resurrection, - - 18-27
\ 5. Of the greatest commandment, - 28—34
6. Of David's Lord, - - - 35-37
7. The people warned to beware of the
Scribes, - - - 38-40
8. The widow's mites are praised, - 41—44
At the temple, on the Mount of
Olives, He predicts the end of the
temple, the city, and the world, xiii.

etc. ; 14, etc. ; 24, etc. ; 28, etc,

1,2; : 33-

3,
-37

1-11

d. Two DAYS BEFORE the Passover : the
covenant of the adversaries and the
traitor, - - - xiv.
e. first day of unleavened bread.
1. The two disciples make ready the
passover, ... - 12-16
2. Evening, the supper. - - 17, 18 ; 22, 23

316

THE GNOMON OF THE NEW TESTAMENT.

3. After, a hymn, he foretells the of
fence of the disciples, and Peter's
denial,- - - - Ch. xiv. 26-31
4. Gethsemane,
a. Jesus prays ; rouses the disciples, - 32-42
ft. Is betrayed ; taken : deserted, - 43-52
5. In the hall of the high-priest,
a. Is condemned to death, - - 53-65
ft. Denied by Peter, - - - 66-72
/. Friday. Acts,
a. In the Governor's Hall, xv. 1, 2; 6, 7; 16-20
ft. On the way, - 21
y. In Golgotha, ... 22
1. The drink, ... 23
2. The cross itself, and the gar
ments parted, - - - 24, 25
3. The inscription, - - - 26
4. The two malefactors, - - 27, 28
5. Railings, - - - 29-32
6. Darkness for three hours ; cry
of Jesus ; scoffs of the by-stan-
ders ; the drink ; the death ; the
veil rent, ... 33-38
7. The centurion's remark ; the
women looking on, - - 39-41
3. Evening, the burial, - - 42-47
g. After the Sabbath, the Lord's resurrec
ts tion announced,
a. By the angel, ... xvi. 1-18
ft. By himself,
1. To Mary Magdalene, - - 9-11
2. To two going into the country, - 12, 13
3. To the eleven as they sat at meat, - 14
III. The Gospel,
1. Committed by the risen Lord, to the apos
tles,  15-18
(^ 2. And confirmed after his ascension, - 19> 20
First, in the very term beginning, the new economy is disclosed,
ver. 15. Therefore Luke iii. 1, is marked as an epoch of the ut
most importance. The title, in Malachi, is XTO, The burden; but
here, The beginning of the Gospel. Moreover, this title has a cer
tain conciseness : for the beginning of the Gospel applies to John the
Baptist ; the gospel, to the whole book. However, Mark terms it the
beginning, not of his book, but of the Gospel facts. Comp. ver. 2. bo
Hosea i. 2. The commencement of this book strikingly accords with
that introduction ; and at the same time answers to the prophetic
clause, quoted from Malachi, just as the end of second Chronicles an-

MARK I. i. 317
swers to the beginning of Ezra. The special aim of this Evangelist,
as he himself professes by adopting such a title, is to describe the
sources, history, principles, course, and consummation of the Gospel,
concerning Jesus Christ the Son of God, ch. i. 1, 14, etc., viii. 35, x
29, xiii. 10, xiv. 9, xvi. 15. Hence he so often uses the word Gos
pel: hence too it is evident that the end of Mark is genuine : ch. xvi.
15, 20. [He constructs this narrative in two parts : I. The Saviour's
acts in one place, Capernaum, but at different times; ch. i. 16-45,
II. The questions and interruptions of adversaries, at different times,
up to their plot to destroy Him. Ch. ii. 1 — iii. 6. Harm.] Hence ha
is wont so particularly to mention Peter, the distinguished preacher of
the Gospel.
2. As — Mark shows, from the prophets, that the Gospel was to be
gin so. And this proved, all the rest is proved. The conclusion is
at ver. 4. [For iv zdiz itpoipyjzaiz in the prophets, read iv zq~> 'Haaea zw
npoipijzqj, in Isaiah the prophet. Tisch., Alf So Beng.] In Isaiah
the Prophet — Mark brings testimony first [ver. 2] from Malachi, next
[ver. 3] from Isaiah. Therefore some write in the prophets. But as
Matthew in ch. xxi. 4, 5, quotes Zechariah under the title of one pro
phet, and adds something from Isaiah lxii. 11 ; and as Paul also, in
Romans ix. 27, mentions Isaiah by name, and has added something
from Hosea ii. 1 : so Mark refers to two prophets, and yet names
only one, the prophet Isaiah, (as I have long thought,) although Beza's
conjecture that the passage of Malachi crept from the margin into the
context of Mark is not improbable. Isaiah is fuller and better known,
and his testimony, quoted by Mark, used to be publicly read on
the Sabbath ; and Mark here parenthetically supplies the testimony
of Malachi, like a supplement, not intending to insert below that sec
tion in which Malachi is appositely quoted, Matt. xi. 10, and Luke
• vii. 27 : whereas the quotation of Isaiah, here as in Matthew, Luke,
and John, is peculiarly appropriate. John the Baptist himself quoted
Isaiah, not Malachi, concerning himself. [Omit iynpoa&ev aou, be
fore thee. Tisch., Alf] '
3. The voice — See Luke iii. 4, notes. In the wilderness — Repeated
ver. 4, where also preaching answers to the voice of one crying, in this
Terse. 4. John came baptizing — [Not did baptize. So De W-, Mey.J The
fulfilment of the prophecy is pointed out. Preaching the baptism —
Abbreviated for, preaching the preaching of repentance, and baptiz
ing the baptism of repentance ; Luke iii. 3. For — Construe with the
baptism of repentance ; Acts ii. 28. Remission — Without Levitical
sacrifices.

318 THE GNOMON OF THE NEW TESTAMENT.
5. The land of Judea — So John iii. 22. They of Jerusalem— At
other times large cities do not readily conform to a new system.
[Read ndvrsz, all, before xai, and. All they of Jerusalem, and were
baptized. Tisch., Alf.J
7. There cometh — Immediately. - One — Rather He who is mightier.
Christ alone is greater than John, and infinitely greater. The latchet—
to unloose — We usually fasten shoes with buckles, the 'ancients with
thongs. John seems in this proverb to allude, perhaps unconsciously,
to the baptism of Jesus : I am not worthy to unloose His shoe-strings,
much less to baptize Him. For at baptism the shoes, as well as the
clothes, were taken off.
8. [Omit phv, indeed. Tisch.]
10. [For drcb, from, read 'ix, out of. Tisch. Alf.J He saw, that is,
Jesus : although John also saw it, John i. 32. Opened — Gr. o%t£o-
pevouz, torn open, is said of a thing hitherto unopened. Christ first
opened heaven, dvoiyeiv, open, Matt. iii. 16, is used generally; but
specially in contrast to rend, Acts vii. 56. On the difference of
these words, Matt, xxvii. 51, 52. The Spirit — In which Jesus was
about to baptize.
11. [For q5, whom, read aoi, thee. Tisch., Alf.J
12. Immediately — So, in the sons of God, temptation is wont
speedily to follow striking evidences of spiritual welfare.
13. With the wild beasts — An important fact ; comp. Gen. i. 26.
This was more trying than mere solitude. [Here the Saviour was
withdrawn from angels and men ; and yet, not liable to the attacks of
wild beasts. Now, in His deepest humiliation, He exercised over the
beasts the power which Adam had so soon forfeited ; how much more
so, when exalted ! Ps. viii. 8. — V. G.J Mark does not merely con
dense Matthew's narrative, but also supplies some particulars of value,
previously recorded by Matthew, but calculated to profit mature be
lievers. 14. Put in prison — Mark writes as of a fact known to the reader,
either from Matthew or some other source. [More than once before,
Jesus had visited Jerusalem, as John relates. But His continued,
public life in Galilee did not commence until after John's imprison*
ment. V. G. Omit zrjz ftaaiXeiaz, of the kingdom. Tisch., Alf.J
15. [Omit xai, and, before saying. Tisch.J The time is fulfilled—'
The time, of which Daniel wrote, that His kingdom comes : the time
ye have been expecting. Those who acknowledged the time fulfilled,
must, as the next step, embrace either the true Messiah here set forth,
or false Messiahs: comp. Luke xxi. 8. Not John, but our Lord Him-

MARK I. 24. 319
self, proclaimed the fulfilment of the time. Repent and belie.e —
Then you will be partakers in the Gospel.
16. Simon — Mark writes of Peter in such a style, and so fully,
that he might easily be supposed to have written by that apostle's
dictation. [For auzou, his, read lipcovoc, Simon's. Tisch., Alf.J Mark
sometimes repeats names, ch. iii. 17, v. 37 ; sometimes he adds to
them a relative pronoun, ch. ii. 20, iii. 24, seq., xvi. 14 ; and evidently
ch. vi. 22. [For ftdXXovzac dpipiftXyazpov, casting a net, read dpipt-
ftdXXovzec, casting about. Tisch., Alf.J The Sept. in Hab. i. 17 : has
cXyipiftaXBi dyfiftXyazpov, casts a net about, in the best manuscript.
Whence Isa. xix. 8, ol dyipiftoXs'iz, the fishermen.
18. Straightway — Happy they who quickly follow.
. 19. [Omit ixetd-sv, thence, Tisch., Alf.J
20. The hired servants — Hence it seems that Zebedee was not a
poor man.
21. Straightway — Mark delights in this adverb. It beautifully char
acterizes the rapid career of Christ, especially in the first and second
chapters, pressing ever towards the goal, the opportunities rapidly
presented to Him, and His rapid successes. The Saviour did not
Work slowly. The particle itdX.iv, again, frequent in Mark, has similar
force, [Omit sizeXd-cbv, entered ; and transpose ididaaxsv before elc.
Read he taught in the synagogue. Tisch., Alf.J
22. Authority — Comp. ver. 27. [Matthew notes the same fact, ch.
vii. 28. General truths of this kind are related by different Evangel
ists in different places. So the people are compared, to " sheep with
out a shepherd," Matt. ix. 36, and afterwards, Mark vi. 34. Mark,
however, in this passage, refers to the sermon on the mount ; hence
the healing of Peter's mother-in-law, which Mark transposes, plainly
followed the sermon on the mount, which is the order in Matthew.
Harm] 23. And — [Read xai Buffuz, and straightway. Tisch., Alf.J Mark,
in the beginning of his history, records how both men and demons
regarded Jesus. [Evidently neither Mark nor Luke (ch. iv. 33) in
this narrative follows the historic order. Harm.J Cried out — Few
seem to have known before that the man was possessed. The power
of possession was great, for the same manifestation is often assigned
both to the man and the demon : ch. iii. 11, ix. 20 ; Acts viii. 7.
24. Let us alone — Literally Permit — That is, to speak, Luke iv.
o4, 41. What — A most miserable state ; to desire to have nothing
to do with Jesus [comp. Rev. vi. 15]. Of Nazareth— -The great ene
my had probably observed very closely what Jesus did at Nazareth
during His youth. To destroy— -Well "said ! Comp. 1 John iii. 8. Us

320 THE GNOMON OF THE NEW TESTAMENT.
— The demons make common cause. [For oida, I know, read oi'dayev,
we know, Tisch., Alf, but on slender authority.] I know— Re does
not say, we know. He speaks of himself, not of the rest. The de
mons in the possessed, seem to have perceived before the rest who
Jesus was ; [yea, sooner even than most of the men He walked with.
Harm.J 25. Rebuked — So ch. iii. 12. Hence evidently the hidden excel
lency of Jesus is far greater than Socinians suppose. It is the Lord's,
to "rebuke," Jude ver. 9. Hold thy peace — This did not prevent
the cry of the unclean spirit when going out of the- man, but merely
the utterance of articulate words, as at ver. 24.
26. Had torn — Our enemies, when they have gained full posses
sion, withdraw unwillingly ; they are truly driven, out.
27. [Instead of what new doctrine is this ? For with authority—
read dioajfj xaivvj xaz' i^ouaiav xai, a new doctrine with authority.
Even the unclean spirits he commandeth, and, etc. Tisch., Alf., Mey]
Doctrine — With which these miracles were accompanied.
28. [Insert %a.vzo.you, Everywhere, before throughout. Tisch.,
Alf.J 29. Forthwith — Jesus avoided the din of a crowd. Were come —
Jesus, and Simon, and Andrew. With — Already having left one
home, James and John had several homes.
32. At even — Implying the diligence of Jesus. Comp. ver. 35, in
the morning. And — Especially.
33. All — The sick, their bearers, and the spectators.
34. Suffered — So ch. xi. 16., Gr. fjfie. The second aorist of the
verb dipiea). Because — They were attempting to speak.
35. A great while before day — Day and night he watched for our
salvation. Hence also is shown the eagerness of the apostles and the
people : see the following verses. Prayed — Especially for the apos
tles : see following verse.
36. Simon and they that were with him — Already Simon is promi
nent. So Luke viii. 45, ix. 32. He does not say, Thomas and they
that were with him.
37. [Read xai eupov auzbv xai Xeyouatv, and they found him and
say. Tisch., Alf.J When they had found him — He had not told them,
therefore, whither He was going. [After having passed the most of
his life in solitude, He at length appeared in public ; yet so that
even then he most wisely blended with his public intercourse, secret
communion with His Heavenly Father. Harm.J All— Why should
not we also ? saith Peter.
38. [Insert dXXaxou, elsewhere, after go. Tisch., Alf.J Next—Vn-

MARK II. 8. 321
der all outward conditions, place, or time, the kingdom of God intro
duces itself. I have come — The earliest words of Jesus are some
what enigmatical, but by degrees he speaks more openly of himself.
He was afterwards to say, I came forth from the Father.
39, Preaching — casting out — Two kinds of benefits.
41. [Moved with compassion — Mark is very assiduous in observing
the holy movements of feeling, and hence even the gestures of Jesus.
Whoever will carefully attend to this in reading his gospel, will derive
from it no little delight. V. G.J
43. Forthwith — Lest Jesus should seem to ignore the law. Sent
him away — The man, when healed, was ready to remain with Jesus,
and away from his relatives. Adversity transfers our affections from
natural objects to Christ.
45. No more — Christ therefore was more ready to teach in the
aities, than where the men were going out.

CHAPTER II.

1. Again — Comp. ch. i. 21, 29. [It is the same return into the
city of Capernaum, mentioned here by Mark, after the healing of the
leper ; by Matthew, after the return from the region of the Gerge
senes, ch. ix. 1 : it is also the same paralytic whom Mark and Luke,
after Matthew, describe. Harm.J
2. So much as — Not only not the house, but not even the hall, could
contain them.
3. Of four — He was therefore full grown, though not old : comp.
ver. 5, son.
4. They uncovered the roof— Out of love, without doing injury.
[So faith penetrates to Christ through all obstacles (ver. 5.) V. G.J
It is probable that it was a cottage, not a large house. Broken — The
ceiling, beneath the tiles, so as to make a large opening. The crowd
would have caused considerable delay.
5. Faith — So painstaking.
7. [Read zi ouzoz ouzioz XaXex; ftXaayr/yet, why does this man
thus speak ? He blasphemeth. Tisch., Alf.J
8. His Spirit — The prophets became acquainted with facts through

322 THE GNOMON OF THE NEW TESTAMENT.
the Spirit of God, not through their own spirit : Christ, by His own
omniscient and Divine Spirit ; comp. ch. viii. 12. Moreover, the Holy
Spirit is not called the Spirit of Christ before that great Pentecost
recorded in Acts ii. We conclude, therefore, that we are to under:
stand by the Spirit of Jesus His Divine nature dwelling in his human
nature. [For elrtsv, said, read Xeyei, saith. Tisch.J Why — An allu.
sion to their Why ? in ver. 7.
9. [For aoi read aou. Thy sins are forgiven. Also omit xai, and,
before take. Tisch., Alf. On ver. 9, etc. See Matt. ix. 5, etc.]
11. [Omit xai, and, before take. Tisch.J
12. [Read and he rose and immediately. Tisch.J
13. [Again — See ch. i. 16. Mey.J
14. [Levi — Called also Matthew. V. G.J Custom — At the sea;
ver. 13.
15. For they were — The Evangelist explains his last expression
with Jesus and his disciples ; for they were many.
16. [Read thrice sinners and publicans. Also omit zi, how is it.
Tisch., Alf.J How is it that — Gr. zi ozi, so Sept. ; Judg. xi. 7, etc.
[How is it that he is crucified between thieves ? they will one day say.
He who has not charity can never comprehend its infinite conde- ,
scension. Q.J
17. [Omit biz yBzdvoiav, to repentance. Tisch., Alf]
18. [For za>v 0apiaaicov, of the Pharisees, read @apiadioi, the Phar
isees. Also insert pa&rjzai, the disciples, before the second of the
Pharisees. Tisch., Alf .J Fasting — This seems to denote both their
custom and their act at that time; comp. note on Matt. ix. 14.
19. [Bridegroom — Jesus ; in whose absence no day is joyful, in
whose presence none is sad, to those that know him. V. G.J
20. Come — The first intimation of His Passion. [For in those days,,.,
iv ixeivaic zdiz tfpipaiz, read in that day. Tisch., Alf.J That — So
also the Gothic version reads. Moreover, the plural substituted by
some, is from Luke. There is but one day of the Bridegroom's re
moval ; many days of his absence, after his removal. But the days
will come, when the Bridegroom shall be taken away ; and then shall
they fast in that day. (In some one of those days, especially the first.)
So in Luke xvii. 22 the plural is used, the days shall come; and in ver
31, on that day, the singular number, relating to that plural.
21. [Omit xai, also. Here there is much variation. Read ai'pet xo
TrXypiopa tin auzou zb xalvbv zou xaXaidi), xai ; the filling up takes
away from it, the new from the old, and — Tisch., and, except in the
order, Mey., Alf.J The meaning is : the new piece, put in takes away
some of the old cloth.

MARK III. 1. 323
' 22. [Omit 6 vioc, new, after else th . Also for ix-^etzai, spilled, read
hcbXXuzat, lost, and omit dnoXouvzai, will be marred. Also omit but
new wine must be put into new bottles. Tisch., Alf.J
23. [Literally, to make a way, by plucking the ears of corn. And
so Mey. interprets.]
26. [Omit zou before ap%iepecoc, so as to read in the high priest
hood of Abiathar. Tisch., Alf, etc.] In the days of Abiathar — Ahim-
elech was the priest who gave bread to David ; but he was soon slain
for that very act, and his son Abiathar succeeded him ; and afterwards
Abiathar's priesthood and David's reign were contemporary. The
succession. of priests was well known among the Hebrews, and so the
times of David are referred to by the priest then in office ; and indeed
in preference to Ahimelech the Evangelist mentions Abiathar, in
whose time David's act seems to have been recorded ; comp. ixi, about,
Matt. i. 11. Not unlike is Gen. ii. 2, on the seventh day, and ch. x.
25, in [that is, shortly beforej the days of Peley the earth was di
vided. 27. He said — Again beginning to address them ; comp. ch. iv. 21,
24, 26, 30, vii. 20, ix. 1; Luke iv. 24, v. 36, vi. 5, xv. 11 ; John i. 52.
For — A general principle. Nearly so reads, 2 Mace. v. 19. The Lord
did not choose the nation for the place, but the place for the nation.
Was made — The origin and the end of things are to be regarded. The
WeBsing of the Sabbath, Gen. ii. 3, has regard to man.
28. Therefore — The more obvious meaning of this remarkable say
ing is, Whatever right in the Sabbath any man hath, I also have.
The nobler sense, though then hidden, in view of the character of that
period, is this : ,The object of the Sabbath is the spiritual and bodily
welfare of man. The Son of man is bound to ensure this welfare,
and, to this end, has authority over all things, and expressly over the
Sabbath, as made for man ; to this end, therefore, He regulates aright
the who!) use of the Sabbath.

CHAPTER III.

1. Again — On another Sabbath [which preceded the feast of the
Passover eight days. Harm.J Luke vi. 6. [Into ' the synagogue —

324 THE GNOMON OF THE NEW TESTAMENT.
How great wickedness enters holy assemblies, and is perpetrated there!
V. G.J Withered — Not from birth, but by disease or a wound. This
is the force of the participle.
2. Watched — Suspiciously and secretly. On the preceding Sab
bath they had heard His rational teaching concerning the Sabbath.
3. He saith — In order that the misery of the sick man might so
much the more affect all. Stand forth — Abbreviated for, arise and
go forth into the midst.
4. Or — Not to save is to destroy. A direct contrast. To save
life refers to the whole man; to do good, to a part; and conversely.
Life — Of man ; therefore also a man's hand. Held their peace—
Luke xiv. 3. They had nothing to say.
5. Looked round — Christ's looks teach us many lessons, ver. 34;
[comp. ch. x. 21, 27]. Being grieved — The Pharisees grieved with
hatred ; Jesus grieves with holy love for men singly. With His just
grief was united righteous anger ; see ver. 2, note. The hardness-
It is the disposition of the heart that renders the perception of truth,
and its conclusions, either difficult or easy. Hardness, destroying
the senses, as sight and touch. It is blindness, not to see ; hardness,
not to perceive ; John xii. 40. [Omit uytyz &? 'ij dXXfj, whole as the
other. Tisch., Alf.J
6. Straightway — Their hatred increased ; comp. v. 2, at the end.
The Herodians — Although they perhaps cared little for the Sabbath.
Either by the order or permission of Herod, they wished to kill
Jesus. 7. Withdrew--— Re avoided their plots, yet not by timidly fleeing
to a distance, for He went to the sea. [Omit auzd, Mm. Tisch.,
Alf.J 7. 8. Multitude — There were two multitudes ; one followed Him
from Galilee, the other, from most remote quarters, then for the first
time came to Jesus. The former [in the Greek order] is & great mul
titude, the latter, a multitude great, force being added by the trans
position of the noun.
8. Idumea— [South-east of Palestine. Mey.J Therefore Esau was
not altogether " hated." And they about — These were Israelites living
near Tyre and Sidon.
9. A small ship — Nominative. Should wait on — Not merely at
that time. Lest — He cares for due convenience.
10. Pressed upon — Illustrating the wonderful patience and benig
nity of our Lord.
11. When, Gr. ozav—bz' dv with a past Indicative, as feou dv,
whithersoever, ch. vi. 56.

MARK III. 2 1. 325
12. Make him known — It was not time, nor were they the heralds.
13. Into a mountain — Apart. Whom He would — Authority un
bounded and supreme. His will accorded with the Father's. [Among
these were included partly the Twelve just mentioned ; partly others,
as Joseph and Matthias, Acts i. 23. V. G.J Came — Leaving all
things. 14. Twelve — The characteristics of an apostle were, a direct call,
a continuous intercourse with Christ, personal observation, the right
of preaching universally, the gift of miracles.
15. [Omit dspaxBUBiv zdz vbaouz xai, to heal sicknesses and. Tisch.,
Alf.J 16. Sumamed — It is a mark of eminence to give a surname ; He gave
one also to James and John jointly, ver. 17 ; but to Peter first of all.
So in the list of the twelve spies of the land of Canaan, Joshua is
said to have received that name instead of Hosea; Numb. xiii.
4-16. 17. James — He calleth unto Him, ver. 13. — Sumamed, literally ad
ded names to — The plural intimates that this name applied to each
separately. [But they were surnamed conjointly. This is the only
passage in which their surname is mentioned, that of Peter occurs
often. V. G.J Boanerges — (jotjt 'Jj), by this name without doubt Christ
alludes to the two scribes, who, in the Sanhedrim, sat on the right
and left of the High Priest, the former of whom used to collect the
votes of condemnation, the latter those of acquittal, and Christ ap
plies this custom to His spiritual kingdom. Sons of thunder — A
!¦ magnificent title. Thunder in Scripture is both terrible and plea
sant. So the Gospel terrifies the world, and brings joy and gain to
the godly. The gentle John has yet the latent power of thunder,
especially in his testimony to the Godhead of Jesus Christ; comp.
John xii. 29, 28; in the Revelation he has written of very many
thunders; and he himself heard voices of thunders, which he was
forbidden to write ; Rev. x. 3, 4. Hiller says, " The thunder-bolt
isv the son of thunder, as it accompanies the crash from the rent
clouds." 19. [For xavavizrjv, Canaanite, read xavavstov, of Cana. Tisch.,
Alf] They come — Jesus with His new band. [This narrative of
Mark follows, not the order of time, but of place ; comp. ver. 7, 13 ;
Harm] Into an house — Rather to an house, Gr. siz oixov, comp. ver,
21, 31. [Punctuate with a full stop after betrayed him. Begin a
new paragraph with, And they went, etc. Alf, De W., etc.]
21. His friends — Gr. of nay' auzou. [His relations, Alf., not the
s, for they were in the house with Jesus. Mey.J The Gothic

326 THE GN0M.0N OF THE NEW TESTAMENT.
from answers to itepi and napd. Who these were, is clear from ver.
31, where therefore refers to this 21st verse, after the parenthesis 22
-30. They went out — Their going out shall be followed by coming,
ver. 31. A table seems to have been laid at the house ; see end of
ver. 20. To lay hold — To restrain him. They said — The messen
gers from whom his relatives heard of His earnestness. He is beside
Himself — By this word they attributed to Him excess of zeal over
powering judgment, but falsely, as Festus to Paul, Acts xxvi. 24,
Thou art mad. Comp. by all means, 2 Cor. v. 13. Comp. The
priest and the people are crazed with strong drink. Heb. u»; Isa.
xxviii. 7 ; so, The prophet has erred. Heb. j'Jtra ; Hosea ix. 7. The
singular number does not allow this to be understood of the people ;
for although o%Xoz, a multitude, is singular, yet after an interval, the
pronoun and the plural verb always follow.
23. He called — Thus drawing their attention. Satan— -Matt. xii.
26, note.
26. 'Aviary — A suitable word ; rise ; i. e., it would be a strange thing !
27. [Insert dXX', but, before no man. Tisch., Alf.J Except he will-
first bind — and then he will spoil — A very similar construction oc
curs ; Deut. xx. 5, lest he die, and another dedicate, etc., also Gen.
xxvii. 12'; Matt. v. 25, xxvi. 53, xxvii. 64; Rom. xi. 25, 26, 35;
also Mark v. 23, end; Luke xiii. 25, xviii. 7 ; John xii. 35.
28. Sons of men — Sins are human ; but blasphemy against tho
Holy Spirit is Satanic. Blasphemies — The omission of the article •
in some editions gives great force to the language.
29. [Instead of xpiaewz, damnation, read apapzypazoz, sin. Tisch,
Alf. Comp. John viii. 2i,Alf. Eternal sin, that is, never to be blotted,
out, Beza in Mey.J Everlasting guilt — Sin in this place denotes
guilt; and everlasting guilt is opposed very properly to forgiveness.
[It creates therefore an eternal punishment both of feeling and of,
actual loss. V. G.J Eternal damnation — This reading [the Received
Text] is a gloss.
31. [Came— This refers to went oyt, ver. 21. V. G] His breth
ren and his mother — Mark has placed the brothers first. The brothers
had first sought Him, and the mother followed them. [She is not al
together blameless in this case. V. G.J There is a similar reason for
the order, Numb. xii. 1, 10, where Miriam, from more persistently
opposing Moses, is placed before Aaron. So Rachel and Leah, m
reversed order, Gen. xxxi. 14; Gad and Reuben, Numb, xxxii. b.
The "blessed among women" was not exempt from human infirmity.
Without — Outside that circle, ver. 32 ; or outside the house, where He
was teaching. Calling — Loudly.

MARK IV. 15. 327
32. Said — He knew it. [Insert, after brethren, xai a! ddeXipai aou,
and thy sisters. Tisch., Alf.J
34. Round about — With supreme sweetness.
35. [Omit yap, for, Tisch., Alf.J

CHAPTER IV.
1. He began — After the interruption. By — An antithesis, near tho
sea, in the sea.
3. Hearken — Pronounced loudly to quiet the people, so that the
very beginning of his discourse might not be lost. [Mark especially
commends the hearing of the word, ver. 24, 25, 33. V. G.J
4. [Omit zou oupavou, of the air. Tisch., Alf.J
8. Did yield — brought forth — The subject is some: comp. ver. 4, 7.
That sprang up — Above all obstacles. [For ev, ev, ev, some, some,
some, Tisch. reads eic, etc, etc, unto, unto, unto.J
9. He said — Frequent pauses occur in the weightiest discourses :
ver. 13, 21, 24, 26, 30. [Omit auzdic, unto them. Tisch., Alf.J
10. They that were about him — Who were first admitted to his
society: ch. iii. 34. [For zyjv napaftoXyv, read zdc TtapaftoXdz, the
parables. Tisch., AlfCJ
11. He said — Pleasantly. [Omit yv&vai, to know. Tisch., Alf.J
Without— -Not disciples. [Antithesis, ver. 10. V. G.J
12. That— They did not see before, Matt. xiii. 13. Now the Di
vine judgment is added. Gr. iva, so that : comp. Sept., Gen. xxii. 14.
And their sins should be forgiven them — This is the true healing, Matt.
xiii. 15; Ps. ciii. 3. [Omit zd ayapzrjpaza, their sins. Tisch., Alf.
Read impersonally, it should be forgiven them, that is, they should be
forgiven. Alf.J
13. Know ye not — Jesus notices the question of the disciples. And
how then— The parable of the seed is the fundamental one. All —
The entire doctrine of Christ.
14. The sower — Christ is the sower. Peter, Paul, and others, sow
the seed of Christ, and are the Sower's servants.
15. Where the word is sown — This clause is rather to be connected

328 THE GNOMON OF THE NEW TESTAMENT.
with what follows. Immediately — The best time for artifice. [For
iv zaic xapdiatc duzwv, in their hearts, read eic auzouc, on them. Tisch
Alf.J In their hearts — This means more than into their hearts.
16, 17. Immediately— Great changes can be quickly wrought in the
soul. 18. [For the first ouzot, these, read dXXot, others. Tisch., Alf.
Render, And there are others which are sown, etc. Mey.J
19. [Omit zouzou, this. Read the world. Tisch., Alf.J The lusts
of other thinys — The pleasures of life, Luke viii. 14: in food, love,
literary tastes, etc. Enteriny in — He who hath received the word of
God, should beware lest the worldly cares increase, and engross, more
completely than before, his enlarged affections. It becometh — The
word.- 20. Some — Accusative. [For ev, some, Tisch. (not Alf.) reads iv,
by, thrice.]
21. And — Verse 24 is closely connected with verse 20, and the
preceding this therefore is parenthetical ; comp. Luke viii. 16. The
earth covers the seed for some time ; but you, on hearing, ought im
mediately to exemplify the word. A candle — So Christ, the true
light, comes with His Gospel. And man himself ought to be, not the
bushel, but the candlestick; comp. Luke viii. 16-18. A couch [not
a bed] — Where food is taken.
22. For there is nothing hidden — neither was anything kept secret—, :
There is a difference between the verbs : is naturally, was intentionally;
and also in the adjectives ; comp. 1 Cor. iv. 5, the hidden things, Gr.
xpunzd, and Col. ii. 3, hid, Gr. dTibxpuipoi, to which corresponds the
difference between be manifested, by constraint, and come abroad, of
itself, in due time. Therefore the former sentence can be understood
of evil, the second of good. This principle applies to natural
objects, human feelings and actions, whether good or bad, in a nat
ural or spiritual condition, and divine mysteries. Was kept— .
The subject is anything, the predicate kept secret. Come — Of it
self; comp. John iii. 21. This is done gradually at present; and it
shall be done fully, when the light shall disclose all secrets ; 1 Cor.
iv. 5.
23. If any man — Therefore not every one hath them.
24. Take heed what ye hear— Sight, the nobler sense, governs
hearing : the eye, not the ear, moves. What — Ye hear the word of
God; value this highly. Or else what is to be resolved into Lukes
how, viii. 18. See to it, what kind of a hearing you give. Meas
ure — The heart, with its capabilities, desires, disposition to impart
to others, and obedience. Shall more be given — That ye may be not

MARK IV. 3 5. 329
only hearers, but partakers. [Omit zo~c dxououaiv, that hear. Tisch.
Also Alf, who also thinks xai -itpoczBdyoBzai uptv, and unto you shall
more be given, to be spurious. With what measure ye mete attention
shall understanding be measured to you. Euth. Zig. in Mey.J Unto
you that hear — Comp. on Rom. ii. 8, as to such datives.
26. A man — With this man God and Christ are compared, to de
scribe the several periods and stages of the whole Christian Church ;
comp. ver. 29.
27. Should sleep and rise — With these two verbs are connected the
nouns night and day, by chiasmus [that is, sleep b"y night, rise by day,]
sometimes, too, night is put before day, Gen. i. 5. 'Oux otdsv, He
Icnoweth not how — After bestowing the safeguards of grace on men,
God leaves them in a measure to themselves. Yet this clause may be re
ferred to the faithful man ; and then, of himself, ver. 28, is opposed
to man's care, not to the cultivation of the earth. [The Saviour does
not recommend slothful sleeping in the day ; but the absence of need
less anxiety as to the mode and direction of the growth. Stier.,
etc.] 28. [Omit yap, for. Tisch., Alf.J Of herself— Cultivation, rain,
and sun-shine are not excluded. [But there is intimated freedom of
growth, in good or evil, granted by the Lord of the land to man.
V. G.J The blade — The grass-like shoot ; so, at first, spiritual and
natural virtues can scarce be distinguished. Then — Marvelous is
the process of increase : this shall hereafter be manifest. [1 Pet. i.
23-25 may be fruitfully compared with this parable. Trench.J
29. 7s brought forth — Gr. Hapadqi, also, of itself ', [ver. 28]. Immedi
ately — Not too soon before, not too late now. Heputtethin — An
abbreviated expression for, He sendeth men with sickles : for d7ro-
azelkeadat is used of a person.
30. [For zivi, whereunto, read 7rd)c, how. Also for TtapaftdX.wpev,
compare, read dcopsv ; literally, in what parable shall we place it.
Tisch., Alf.J Shall we— The plural ; comp. John iii. 11.
31. Like a grain — Or, let us compare it to.
31, 32. When it is sown — This clause, being repeated, exactly
marks that time when the grain ceases to be small, and begins to be
great. In verse 31, when is to be emphasized, and in verse 32, it is
soion. 33. As they were able to hear — They could not understand a fuller
exposition. 34. [Expounded— Matt. xiii. 36, etc., xv. 15, etc. See also John
11-18. xv. 1-12. Alf.J
The same day — Literally, on that day. The pronoun that

35.

330 THE GNOMON OF THE NEW TESTAMENT
does not denote the very day on which the Saviour put foith
the parables just cited, as Grotius and others acknowledge;, but
less definitely, refers to a day noticed early in this gospel, ch. ii.
1. So Judg. xiii. 10, Dra, Sept. on a day, or, better in the Cod.
Alex., on that day. So Matt. xxiv. 48, that evil servant. And indeed
Mark employs that, Gr. ixeivoc, variously ; see notes ch. ii. 20, xiii.
24. 36. They took Him — The ship's owners took Him to cross the lake.
As He was — Without preparation ; Matt. viii. 20. So Sept. as it is,
and as they were, 2 Kings vii. 7. Little ships — And in them men.
With Him — With Jesus.
37. A great storm — [For auzb, it, read zb nXdiov, the ship. Tisch.,
Alf.J 38. The hinder part — Where the helm is. A pillow — A part of
the ship, as one may infer from the article ; of wood, as Theophy-
lactus observes. Carest thou not — The Lord is not displeased at
their too rude request.
39. Peace — Cease roaring. Be still — Cease from violence. A
calm — Of the sea; which, otherwise, would have continued raging
even after the wind had lulled.
40. Not — Afterwards he said not yet, Matt. xvi. 9. Not, simply
implies negation ; not yet, that they already had good grounds for
believing.

CHAPTER V.
1. [For radaprjv&v, Gadarenes, read repaarjviov, Gerasenesi
Tisch., Alf.J Gadarenes — Gadara, a city of Grecian origin, subject
to the Jews. That many Jews dwelt there, may be inferred from our
Lord's coming to them. [Doubtless it had the same port as Gerasa
or Gergesa. V. G.J
2. Immediately — The man however was preserved from casting
himself into the sea like the swine. Among — The particle is em
phatic.

MARK V. 15. 331
3. Dwelling — There are various inhabitants of tombs ; ver. 5. [For
-albaeoiv, with chains, read dXuasi ouxezt, with a chain any longer.
Tisch., Alf.J
5. [Transpose tombs and mountains. Tisch., Alf.J In the moun-
toim — In solitary places. There were mountains there, ver. 11.
Himself — In the possessed, even the law of self-preservation ceases
to act.
• 6. Ran — An instance of Christ's authority. The man possessed
ran in spite of the demons, as may readily be supposed.
7. That thou torment me not — While the demon is tormented, the
possessed is tormented, yet the latter is freed. The demon deprecates
either expulsion or torture added to expulsion. [Or rather, the man,
identifying himself with the demons, dreads the pangs of expulsion.
Mey] 8. [Said — Rather, was saying, Gr. eXeye. Alf.J Thou — The lan
guage indicates only one demon ; and ver. 13, 9, imply many demons
obeying one, as a legion its commander. That one especially seems
to maintain a continual union with his own legion, since they are em
braced under one name.
9. [For iitexpi&rj Xeyiov, answered, saying; read Xiyst auzqi, saith
to him. Tisch., Alf.J Legion — By Synecdoche, that is, the class for
the individual. There was one chief, and the others with him formed
the legion; whether he had borne this Latin name, before he entered
this man, or then assumed it. We are many — Luke states this in his
own words, ch. viii. 30. If in one dwelling there can be so many,
how many altogether ! [Mere number does not ensure protection.
V. G.J
10. He besought — Singular number ; plural in ver. 12. The coun
try — Which they loved, or were inhabiting. [And so, through their ac
quaintance with that people, they designed to inflict the more injury. V.
¦ Or.] It is surprising, however, that they did not shun the place where
the Messiah, the destroyer of their power, was sojourning.
12. [For zd oprj, mountains, read zip bpei, mountain. Tisch.,
Alf] All— With one consent.
13. Forthwith — He did not need to deliberate in any case. [Omit
ijoav de, they were. Tisch., Alf.J About two thousand — The name
legion implied a larger number.
14. [For zobc %oipouz, the sivine, read auzobz, them. Tisch., Alf.J
lold it — To those to whom the swine had belonged, in the city and in
the fields. [For i^Xd-ov, went out, read rjXftuv, came. Tisch., Alf.J
15. Sitting — clothed — in hisrightmind — Whereas before he had been
restless, naked, and crazed. The witnesses of the miracle may have

332 THE GNOMON OF THE NEW TESTAMENT.
given him the clothes. He showed his sanity in his actions. The
legion — -This name seems to have been known in that region, and to
have kept the inhabitants in terror. For no other cause appears why
this appellation, describing the fact as they found it, should be re
peated. 18. [For ipftdvzoz, come, read iyftaivovzoc, coming. Tisch., Alf]
With Him — The cross had drawn the man from his relatives. The
power of Jesus enchained him. [And therefore he could benefit them
the more. V. G.J
19. [For 6 de l/jaouc, howbeit Jesus, read xai, and he. Tisch., Alf]
Thy friends — Obligation towards relatives. Tell — There is a time to
speak, verse 30 and following ; and a time to be silent, ver. 43. The
Lord — Jesus ; ver. 20.
20. Publish — So they were not without evidence of the glory of
God ; although Jesus, at their own request, went away quickly. In De-
eapolis — Not merely at home ; ver. 19.
22. [Omit idou, behold. Tisch., Alf] Jairus — When Mark wrote
this, Jairus and his daughter could still be found in Palestine. The
record of the proper names in the Evangelist's narrative is a strong
proof of its truth. When he saW — Having beheld the majesty of
Christ. 23. Lieth at the point of death — It was strong faith which impelled
Jairus to leave her when dying. L pray thee — The recitative style
shows with what intention Jairus mentioned his daughter's sickness.
[For Cfijaezai, she shall live, read ^a/j, live. Tisch., Alf.J
29. The fountain was dried up — Not partially. There was instant
and complete health.
30. Knowing — Faith also acts. Had gone out — A magnetic
power. 33. Fearing — Sometimes fear closely follows a good deed, which fear
the goodness of the Lord removes ; Matt. xxvi. 10. Told — Publicly;
Luke viii. 47 ; all improper -shame for her disease being laid aside.
All— Rightly.
34. Go in peace — Comp. Luke vii. 50, note. Be — Permanently.
A lasting benefit after long suffering.
35. From — The ruler's house. Why — any further— This is a strong
statement of the (laughter's death. They suppose the ruler's efforts
to be ill-timed. Troublest thou— A verb properly used of the trouble
of a journey ; Luke vii. 6, viii. 49. Herodian employs it of the diffi
cult transportation -of captives, and of the departure of an army.
Jesus' journeying was then a perpetual annoyance. The Master—

MARK VI. 1. 333
There were therefore disciples of Jesus in Jairus's family, and Jesus
was the ruler's Teacher.
36. Spoken — As it were privately. [Afraid — As if all were lost.
Mey.J 37. [For abzqi, him, read per' auzou, with him. Tisch., Alf.J
Brother — Mark wrote his Gospel not long after the Ascension, when
the memory of the beheaded James was still so fresh, that he was
better known than even John.
38. [For ep%erai, he cometh, read ipyovzai, they come. Also insert
xai, both, before wept. Tisch., Alf.J Wailed — To relieve the feelings
of the mourners.
40. Lauyhed — Sadly and without insolence. Put out — Won
derful authority in the house of an apparent stranger. He was
really master in the house. The father — Therefore there were pre
sent three disciples, and three of the family, no more ; comp. ver.
43. [Omit dvaxsipBvov, lying, Tisch., Alf.J
41. Talitha Cumi — Peter had remembered the Saviour's precise
words ; and from his dictation Mark is said to have written. Talitha
was used but once ; for Jesus, in raising the dead, did not repeat the
same word ; Luke vii. 14 ; John xi. 43. His power was always im
mediate in its effect ; comp. Num. xx. 11. I say unto thee — Not
contained in Talitha Cumi, yet rightly added.
42. Straightway — She did not regain her consciousness gradually.
For— She returned to the state befitting her age. Twelve — Comp.
ver. 25. The woman was healed and the girl raised to life at the
same time ; having at the same time begun life and suffering.
43. [He charged them straitly — Without doubt, the crowd who
were aware of the child's death, might have known the miracle and
published it for the glory of God. V. G. Know — Jesus never for
bade that men should know his teaching. Mey. To eat— She was
now alive and well, needing no medicine. V. G.J

CHAPTER VI.

-I- [ihence — That is, from the neighborhood of Capernaum, where
James dwelt. Near this place, soon after this event, the parables of

334 THE GNOMON OF THE NEW TESTAMENT.
Matt. xiii. etc., were uttered. Harm. For ijX&sv, came, read ip^ezat^
cometh. Tisch., Alf.J Follow — Although not all admitted to see Jai«
rus' daughter restored.
2. Was come — The arrival of Jesus having taken place shortly be
fore. [For noXXoi, many, read ol rtoXXoi, the multitude. Tisch., Alf.J
Whence — given — Yet He is Wisdom itself. Omit ozc, that, Tisch.,
Alf, So Beng.J Mighty works — Understand what.J
3. Carpenter — For they add, the Son of Mary, in antithesis to the
Son of the carpenter. [Carpenter — or builder — He Himself therefore
performed that labor, which corresponded to His spiritual work :
Zech. vi. 12. V. G.J
4. Country — In which are many relationships. Kin — Having
many houses.
5. He could not — Mighty works could not be done, because the peo
ple were incapacitated. [Not that he was weak, but that they were
faithless. Theophyl. in Mey.J A few — The quantity. Sick — The
quality. 6. Round about — Yet Jesus conferred a blessing on His own,
country. 7. Began — After they had made some progress. By two and two-
— Six pairs; Matt. x. 2, 3. And — The rest of His instructions
appear from ver. 12, 13.
8, 9. Commanded — Mark construes this verb in three ways in this
passage ; that they should take nothing — but shod, (supply to be,) and
not put on. So also the construction is varied in ch. xii. 38; where
love to walk, and salutations, the infinitive and the accusative go,
are joined.
8. That — That they might be unencumbered, [comp. note on Matt.
x. 10. Transpose bread and scrip. Tisch., Alf.J
11. [For oaoi dv prj de^iovzai, whosoever shall not receive you, read
be dv zonoc yy] de^rjzai, whatsoever place shall not receive you. Also
omit all after against them, to the end of the verse. Tisch., Alf]
13. They cast out — The demons, no doubt, were more enraged at
this than at their expulsion by the Lord Himself. Anointed with oil—
Far different from extreme unction. They did not-carry oil with them
selves, ver. 8 ; but obtained it at the houses of the sick. The mira
cle was thus more apparent.
14. Spread abroad — Jesus was not known by many before John s
death became known, or they would not have supposed Him to be John.
This is to be noted against those who protract unduly the time after
Our Lord's baptism. For — But for the rumor, Herod would not have
known of Him. A palace is late in hearing spiritual news. He said—

MARK VI. 29. 335
The plural is used in Luke ix. 7, and the circumstances require it even
in Mark, for numerous opinions are stated, one of which is especially
indicated, ver. 16, as appearing probable to Herod. [The common
reading is best attested here. Tisch., Alf.] Therefore the parenthesis,
if one is to be inserted, ought to close with the end of ver. 15. [Beng.
would refer the words, and he said, to some one else than Herod ;
but without good reason. De W., Alf, etc.]
15. [Insert de, but. Tisch., Alf.J Others — The variety of human
opinions on Divine subjects is astonishing. [And the world's judg
ment of God's people is blind. Q.J It somewhat benefits the dis
ciples to know it, ch. viii. 28; but it agitates Herod the more. How
ever great that variety, the truth often lies outside it. [Omit eariv, it
is, after Ttpoipyzyjc, a prophet. Also tj, or. Tisch. Render, A prophet
like one of the prophets, that is, not the prophet all wait for, but
some one like those gone before him. Alf.J
16. Heard — Repeated from ver. 14. [Omit iaziv, auzbc and ix vbxoojv;
so as to read, John, whom I beheaded, the same is risen. Tisch., Alf.J
20. Feared — Holiness brings reverence. John did not fear Herod.
Knoioing' — A proof of true religion : the fear of the bad, and their rever
ence for piety. [He did not, however, acknowledge him as a prophet.
Worldly men overlook the essential element of truth. Judas himself,
when in utter despair, did not call Jesus the Christ, but the innocent
blood. V. G.J Guarded — [Not observed, as Eng. Ver. ; Alf. says
preserved,] from Herodias. Many things — heard — And yet Herod
was not a pious man.
21. Birth-day — Gr. ysvsaioic — any feast day, in general ; ysvidXia
is a birth-day feast in particular. Lords — Of the palace and
of the court. High captains — Of his soldiery. The Chief — In provincial
posts. [Not under Herod. Mey.]
22. The king — the damsel — An antithesis.
24. [For zou ftanztazou, the Baptist, read zou ftaizzl^ovzoc, who
baptizes, or the baptizer. Tisch., Alf]
25. With haste — Promptly. I will — Boldness of speech.
27. An executioner — Gr. InBxouXdzcopa, derived from Latin spe
cula, a watch-tower. [It is not the Latin speculatores, pikemen, as
Bob., etc., so Mey. ; but a kind of body guards of the Roman Em
perors, used also as executioners. De W. So Beng.]
29. Corpse— So n^j of the prophet, Jer. xxvi. 23. The Saviour's
body is not so termed. In a tomb — Perhaps his father's, in which it
was proper for him to be laid, as his own. Jesus Christ, the Prince
of Life, was laid in another's tomb.

636 THE GNOMON OF THE NEW TESTAMENT.
30. Gathered themselves — At once. The apostles — An appropriate
name. All things — The division follows. Both what — and what — A
most noble narrative.
31. Ye yourselves — Also. Often -the Saviour betook himself to
solitude: now he says, Do ye also seek solitude. A while — Solitude
and society should be duly blended by the godly. There were — They
did not always come and go together.
33. [Omit ol o^Xoi, the people. Read, many saw them departing
and knew them. Tisch., Alf. Ran — Not afoot, but on land, Gr. 7te{f>.
Alf.J Outwent — By various paths. Came together — In one place.
34. [Omit 6 'Irjaouc, Jesus. Tisch., Alf. Came out — That is, of
the ship, ver. 32. Mey.J He began — Afresh, as if he had not taught
them previously. To teach requires real compassion; and compassion
is the virtue of a good teacher.
35. Far spent — Matt, xx. 1, etc.
36. Roundabout — For there was not enough food in merely one or two.
37. Shall we buy — The disciples intimate, by this question, no un
willingness to go, and to expend their money, but inability to provide
for the multitude. Therefore they reckon two hundred denarii (about
$30) not so much with reference to their means as to the number of
the multitude: 5000 men are to 200 denarii, as one man is to 1— 25th
of a denarius,, [little more than half a cent.] We have, besides the
argument of changing the old currency into new, the words of John
vi. 7, "that every one of them may take a little," especially at that '
season, about the Passover, John vi. 4, when provisions are usually
higher ; we have also the computation of the disciples, in contrast with ,
our Lord's omnipotence. The sum of 200 zuzcei, or denarii, was
among the Hebrews very frequent as a dowry or fine : but this does
not oppose the analogy of the 200 denarii and 5000 men.
38. [Omit xai, and, after go. Tisch., Alf.J
40. Sat down — A proof of the people's faith. [Ranks — Gr. itpa-
aiai, garden beds in which vegetables. grow. Theoph. in Alf.J
41. [Omit auzou, his. Tisch., Alf.J All— All partook even of the
relish, the fish : of it also remnants were left, ver. 43 ; [which in view
of the complicated organism of a fish, is less intelligible to reason,
than the multiplication of bread. V. G.J
44. [Omit uoasi, about. Tisch., Alf.J
45. To Bethsaida— This was the end, not of their whole voyage,
but until Jesus should come to them.
48. He saw— And yet He did not come before the proper time.
Would have — Comp. Luke xxiv. 28.
52. For— They ought to have inferred the sea also from the loaves.

MARK VII. 4. 337
The more faith is exercised, the more habitually it admires the won
ders. [Comp. Matt. xiv. 33.] For their heart was — Not only is that
particular time denoted, but the habitual state of their heart during
their pupilage.
53. They drew to the shore — Promptly.
55. The dative : in beds, as they had been lying. [For rzBpiyiopov,
region round about, read ywpav, place. Tisch., Alf.J
56. In the streets — Where they would be more certain to meet him,
and where the greatest number might obtain relief at once. V. G.J
As it were — Gr. xdv, that is, xai dv, literally even if, as in 2 Cor. xi.
16. They might touch — As the woman with the issue of blood : ch. v.
27. It — That is, the hem. [Gr. auzou, Eng. Vers. Him, and so De
W., Mey.J

CHAPTER VII.
1-5. The Pharisees — when they saw — asked. There is a paren
thesis after hands to the end of ver. 4, overlooking, which, some in
serted they found fault. But the whole clause depends on the verb
'inepcozwaiv. For the verb is either repeated at the end of the paren
thesis, Acts ii. 8, 11 ; 1 Cor. viii. 1-4 ; Judg. ix. 16, 19 ; 2 Sam.
xxi. 2, 3, 4; 1 Kings viii. 41, 42; or then first expressed, as in this
passage, and Eph. iii. 1, 14, and the connection is marked by the
particles and, but, therefore, and in this passage by then. [Beng.
quotes a similar long parenthesis from Gregory Thaumat. From
Jerusalem— The Passover had been celebrated there. V. G.J
-. That is to say — The Evangelist adds an interpretation, as in
ver. 11, ch. v. 41 ; himself not regarding unwashed hands as defiled.
[Omit ipipfavzo, they found fault. Tisch., Alf.J
3. Wash their hands — Up to the wrist. [Gr. -uypfj— Not as Eng.
Ver. oft, but probably with the fist, that is, with the hand balled. Mey.,
be W., (in transl.) But Alf. renders diligently, after the Syriac and
Kumol.J The tradition — Corresponding to they have received, ver. 4.
.? — ^r- £ea™v. [about a pint.] Whence the contents are
43

338 THE GNOMON OF THE NEW TESTAMENT.
emptied into the cups. xXtvcov, Couches — [Not as Eng. Ver. tables, j
used by persons eating. [They were washed by sprinkling. Alf.J
5. [For ensiza, then, read xai, and. Tisch., Alf. The conjunction
resumes the narration, broken by the parenthesis, ver. 3, 4. De W.~]
Ask Him — The Pharisees always expended their zeal in mere ques
tioning. Walk — ]4n, often in this sense among the Hebrews. [For
tiviizzoic, unwashed, read xoivdic, defiled. Tisch., Alf.J ,
6. [Omit anoxpidsic, answered and. Tisch., Alf.J Hypocrites—
Indeed, this passage furnishes a definition of hypocrisy. These
Pharisees were a sample of hypocrites.
8. Laying aside — In antithesis to hold. The kindred terms are, to
reject, ver. 9, and to make of none effect, ver. 13. The command
ment — The commandment is one, as virtue is one and uncompoundal,;
opposed to the multiplicity of traditions. Of God — of men — An
evident antithesis. The washings of pots — Useless observances.
[But man counts nothing a trouble, if he but be not obliged to change
his heart. Q.J
9. Full well ye reject- ~'an, for which the Sept. has well ; that is
it is well said, when so said. Just as a true picture of a conflagra
tion is well done. They too had supposed they were doing well. \y&,
that — The hypocrites are justly accused, though unconscious of thia
intention. 10. Moses — By Divine direction.
13. Which ye have delivered — Ye have converted a mere ancient
custom into a tradition.
14. [For itdvza, all, read itdXiv, again. Tisch., Alf.J Hearken — A
salutary warning to all, against the prejudice most hostile to true Dh
vine worship.
15. [For an auzou, of him, read ix zou tiv&pconou, from a man
' Tisch., Alf.J
16. If any man have — Few of them comprehended His words,
See verses following.
18. From without — Added for explanation.
19. [For xaddpi£ov, referring to the whatsoever enter eth the man,
read xadapi^cov, referring to the dipsdptbv, draught or privy. Tiseh,
Alf. It is said to purge or cleanse all food, because it receives the
unclean refuse. Mey.J Purging — Not polluting, whilst the whole
some nutriment remains, and the refuse goes out.
21. [The order should be Evil thoughts, fornications, thefts, mur
ders, adulteries, covetousness, etc., Tisch;, Alf.J
22. Covetousness — Involving the comparative, denotes a kind of
mean be ween theft and rapine, when you by various artifices induce

MARK VII. 28. 339
another to assign to you, unwittingly or unwillingly, something to
which you have no right. Yet it is nearer akin to theft, and opposed
to violence ; and it chiefly characterizes the rich, as the two for
mer the poor ; 1 Cor. vi. 10, v. 10. Lasciviousness — Wanton
ness. Comp. the Syr. Version. This and an evil eye, are con
trary to the ninth, and tenth commandments. An evil eye — Envy,
and joy at the misfortunes of others. [Comp. Matt. xx. 15. Mey.J
Foolishness — Characteristic of those who are here refuted : comp. Ye
fools, Luke xi. 40. Foolishness is placed last, because it renders all
the rest more incurable. Human corruption is not merely in the will.
Comp. ver. 18.
23. All — Oh how impure is the fountain of our heart !
24. [Omit xai Iiddivoc, and Sidon. Tisch., Alf.J No man — For
he was still within the borders of Israel.
25. [For dxouaaaa ydp,for,kc.,rea16\dXX, euduc dxouaaaa, but straight
way, etc. Tisch., Alf.J Heard — If faith could arise from a mere
rumor, how much more from a text of Scripture, though short ! For
— Referring to ver. 24. Jesus put himself and his aid in her way :
hut he so controlled the affair, that it appeared accidental, whereas he
had undertaken this whole journey for her sake. Comp. Matt, xviii.
12. Young daughter— Boys may also be possessed of demons, ch. ix.
21, 24: also heathen.
26. Greek — In a wide sense. A Syrophoenician by nation —
Clemens Alexandrinus mentions Syrians inhabiting Phoenicia. Ter-
tullian mentions Syrophomice. Juvenal speaks of the perfumed Syro
phoenician. Gr. Hupoipoivt^. The feminine 0oiviaaa, which Herodian
has, is formed on the analogy of KprjOaa, Aiftuaaa, Qpaaaa, KiXiaaa.
[Phoenicians were so called, in distinction from Libophcenicians in
Libya. Mey. The demon — That unclean spirit which had possessed
the girl. V. G.J
27. [For 6 de ' Irjaouc einev, but, Jesus said, read xai eXeyev, and he
said. Tisch., Alf.J Let first — Not a decided denial ; He seems to
remind her that her request is unseasonable. Be filled — It would
have been contrary to the privileges of the Jews, had Jesus bestowed
more time on the Gentiles. [For it is not meet — What is not in itself
becoming, is so to those who duly pray. V. G. Where faith is weak,
Christ comes to meet it ; where strong, he holds aloof, that it may be
perfected. Ols.J
28. Under the table — The great submission of the woman. Yet
she grounds her plea on the nearness of her country to Israel. The
children — Gr. naidiiov, who often waste the bread. Differing from
zexmv which points to the right to the father's bread.

340 THE GNOMON OF THE NEW TESTAMENT.
29. For this saying — The word and the faith exhibited in it. There
may be understood, I say to thee. [Often in evil as in good the whole
power of the soul displays itself in one word. V- G.J Is gone out-^-
Thus Jesus immediately cheered her with the joyous announcement.
[For he knew the effects of his power even at a distance. V. G]
30. When she was come — In faith. [Tisch. and Alf. read eupev
zb naxdiov fteftXgyevov ixi zrjc xXiv/jc, xai zb daipoviov i£sX.yXu&6c, found
the child laid upon the bed, and the devil gone out.J The position of
the daughter lying on the bed showed the great power1 of the demon
which had possessed her, and the greater power of Jesus who had ex
pelled it. The daughter had previously been deprived of rest. The
mother, however, did not find the demon itself, which had gone out-
but she found that the demon had gone out. The force of the verb,
found, falls rather on the participle, gone out, than on the noun, the
devil. 31. The boundaries — [Eng. Ver. , coastsj — That is, through the midst
of Decapolis. [The region comprising Decapolis lay mostly outside of
Galilee (Matt. iv. 25), beyond Jordan, and some portion of it perhaps on
the south side of Galilee, and was chiefly inhabited by Syrians and hea
then. To this region belong Gadara (Mark v. 20) and Csesarea Philippi.
The Evangelists, about this time, frequently mention the heathen bor
ders ; whence it is evident that the Saviour traversed the whole land
of Israel. Harm. For xai 2i8d>voc rjXOs, and Sidon, he came, read
fjXds did Zidiovoc, he came through Sidon. Tisch., Alf]
[Ver. 32. Deaf — The narratives of the deaf man, and the blind
man, in ch. viii. 22, are recorded in Mark alone. V. G.J
33. Took him aside — The many forms which Jesus employed in this
instance, and the appearance of others who were healed, served aa
speech to this deaf man, whose soul he was also healing, until he be
gan to hear. [He imparted his power first through the eyes, then
through the ears. Harm.] Comp. ch. viii. 23, concerning the blind
man. Spit — The saliva is clean and healthful. • |
34. He sighed — The power of sighs is great when the heart, is
straitened, azsvui, [comp. Gr. azevdQio.J This is an emotion, where
fore it is never said in the Psalms, I will sigh, as we find, I will pray,
I will cry aloud, I will lament. Even sudden tears are not under our
control. But i" will lament, in the Psalms, is a deliberate act. [That
groan moved the wretch, and awakened in him the desire of relief. V.
G.J Ephphatha — The first word heard by the deaf man.
35. Ears — Or rather his powers of heariny. Not merely the ore
ohannel in the ear.
36. Them— Those who had brought the dumb man. It belonged

MARK VIII. 9. 341
rather to the spectators to publish it. And yet these also celebrated
it ver. 37. Silence was usually enjoined especially on those who had
been cured.. The more — a great deal — The comparative in more is
antithetical to His prohibition : that in a great deal [literally, more
abundantlyj to its publicity, they would have given it, had there been
no prohibition ; comp. Phil. i. 23, note.
37. Hath done well — [Comp. Gen. i. 31. Ols. This work is wor
thily compared with that first one of creation. Alf.J A formula of
satisfaction, Gr. dnodoyfjc, Acts x. 33 ; Phil. iv. 14. So in the pres
ent, 2 Pet. i. 19 ; in the future, 3 John ver. 6. So Sept., 1 Kings
viii. 18. A like formula of assent occurs, Mark xii. 32. The — This
deaf man and others, (Matt. xv. 30.)

CHAPTER VIII.
1. [Omit 6 ,Iy]aouc, Jesus, Tisch., Alf. ; and auzou, his. Tisch.,
not Alf.J
2. Days — The nominative of time ; an absolute expression ; under
stand there is, or there are, Luke ix. 28. [So Tisch., Alf.J
3. [For ztvec yap auzmv, for divers of them, read xai ztvec auz&v,
and divers of them. Tisch., Alf.J Ttvec, divers — Those who had
come farther were more in want ; and on account of these the rest
are fed. [This clause is also a portion of Jesus's words. From far
— Urged by a remarkable zeal. V. G.J Are come — The verb yxio
signifies, in the present, I am already come, and I am here, rather
than I am coming. They who have substituted here ty.aai, came, or
have come, do not seem to have considered this force of the verb ; see
on Rev. ii. 25.
6, 7. Gave thanks — blessed — Synonyms. They do right, who in
eating pray over each course. [Insert zauza, these, after xai. Read
and he blessed these. Tisch., Alf.J Them also— A liberal feast.
". [Omit ol fayovzsc, they that had eaten. Read they were. Tisch.,
Alf.J

O-tZ THE GNOMON OF THE NEW TESTAMENT.
11. Began — After a respite. [Tempting him — Whether he could,
after so many signs on earth, exhibit the same from heaven. V. Q.J
12. Sighed — The word is inceptive. Having commenced sighing.
And yet to begin to sigh remains an emotion. Gr. nadbc.
13. [Omit bic zb nXotov, into the ship. Tisch., Alf .J
15. Of the Pharisees and Herod — Two extremes. In Matt. xvi.
6, note, the words are, the Pharisees and Sadducees. Therefore,
for Sadducees, Mark has, Herod. The leaven common to them all,
at least in demanding sighs on various pretexts, was hypocrisy, Luke
xiii. 31, note. Luke does not indeed mention this of Herod at ch.
xii. 1, but he does at ch. xxiii. 8, by way of supplement. For al
though Herod agreed more closely with the Pharisees concerning the
resurrection, ch. vi. 16, yet the licentiousness of the Sadducees better
suited in other respects his court, which changed religion into a
species of policy.
16. [Omit Xeyovzec, saying, and for i%oysv, we have, read tyoooiv,
they have. Tisch., Alf.J
17. [Omit 6 'Irjoouc, Jesus. Tisch.,' Alf . Why reason ye — The
discourse proceeds by distinct questions to the verb remember, ver. 18,
inclusive. Not. Crit.J Hardened — Hardening flows on from the heart
to the sight, the hearing, and the memory ; ver. 18.
20. [For ol de bitcov, and they said, read xai Xeyouaiv, auzii), and
they say to him. Tisch., Alf.J
21. [For ttu)<c ou, read ouza>. Read, not yet do ye understand.
Tisch., Alf.J
22. [For epyBzai, he cometh, read epyovzai, they came. Tisch., Alf]
They bring — The blind man himself does not seem, up to that time,
to have known of Jesus.
23. Took— Himself led him. Great humility ! Town— Bethsaida
is called a city, John i. 44. It was a village-town. To the recovered
blind man, the aspect of the sky and of the Divine works in nature,
was more joyous than that of man's works in the village. [For et n
BXeTtei, if he saw aught, read si' zi ftXeneic, seest thou aught f Tisch.,
Alf.J 24. [Insert before &>c devdpa, ozi,for ; and after it, bpio, I see. Read,
I see men, for I see them walking, as it were trees. Tisch., Alf.J As
trees, walking — The blind man says, that by this alone he knows'they
are men, not trees, because they walk. [Perhaps he had often thus
dimly seen and described them while his sight was failing. Alf]
25. Look up — And try them. [The text is uncertain. For Imt-
rjaBV auzbv dvaftXe<pai, made him look up, read dieftXeif'ev, he saw

MARK VIII. 38. 343
clearly, Tisch., Alf. And for dnavza, every man, or all things, (Alf.)
read ditavzac, all men. Tisch.J
26. To his house — into the village — His house, therefore, was in a
remote part of the village. Nor tell — Jesus avoided notoriety, espe
cially at that time. [For this miracle is the last in the Evangelists
before the Feast of Tabernacles (and before the discourses recorded
in John vii. x. V. G.) ; and he forbade the publication of this, as of
the healing of the deaf and dumb man, ch. vii. 36. The people, after
the celebration of the Passover, repaired to their rustic labors : His
adversaries were honored with no sign thenceforth ; and in the case
of the disciples, no farther necessity for miracles existed. Behold the
year of grace now completed in Galilee ! Harm.J
27. 'Ev rjj bdip, by the way — Pious discourse on the way.
28. [For djTexpid-inaav, answered, read einav auzqj Xeyovzec, spoke
to him, saying. Tisch., Alf.J
29. [For Xeyet auzdic, saith unto them, read iirqpwza auzouc, asked
them. Tisch., Alf.]
31. The Son of Man — An humble title : after the resurrection He
says, Christ ought to have suffered; Luke xxiv. 26. Rejected — For
they denied whet Peter, ver. 29, had confessed ; ch. xiv. 63, 64.
32. Openly — Heretofore he had only implied it, Luke iv. 23.
32, 33. To rebuke — rebuked — Peter, while he rebukes, earns a
rebuke. The same verb occurs, ver. 30.
[33. His disciples — Who might have been very quickly diverted by
Peter's objection to merely human views. V. G.J
34. The people with his disciples — The true catholic doctrine, [im
pressed even upon the crowd, who were not yet clearly instructed as to
Jesus the Messiah. V. G. For iXds7v, come, read dxoXou&Biv, fol
low. Tisch., Alf.J Let him follow — In the death of the cross.
35. The Gospels — So, My words, ver. 38. [Especially concerning
the cross. V. G. Omit ouzoc, the same. Tisch., Alf, etc.]
36. [For idv xepdyarj, if he shall gain, read xepdr/aai, to gain ; for
Zyyuouy, lose, read ^rjpim^vat, to lose. Tisch., Alf.J
37. [For 7] zi, or what, read zi yap, for what. Tisch., Alf. Also
omit oiboei dvd-pojTroc, shall a man give. Tisch. Alf. doubts. Read
what can be an equivalent for his life ? Tisch.J
38. Shall be ashamed — In words and deeds. [By the undaunted
confession of Christ itself his own life is endangered. V. G.J Me
the Son of Man—0£ the present, He speaks in the first person ; of
the future, in the third. Words— Of the cross. The plural implies,
that one may confess Christ in general, and yet be ashamed of this
or that saying ; for instance, Matt. v. This kind of shame must alsc

344 THE GNOMON OF THE NEWTESTAMENT.
be overcome. In this generation — As opposed to the general assem
bly of the last day, mentioned presently after. This adulterous and
sinful — Adulterous, in despising Christ : sinful, in despising His words:
and hence opposing those who confess him with all kinds of threats and
promises. Such a company ought to be altogether despised. Who
need fear them ? — who regard them ? The Son of Man — He had
just said, Me and My words, not the Son of Man and His words;
but now he does not say, I, but the Son of Man, a title peculiarly
connected with his glorious and visible Advent. Luke ix. 26. Ashamed
— Rightly : and so shall not acknowledge as his, but shall banish from
him. The Father — Therefore his glory is, as of the Only-begotten
of the Father, John i. 14. With the holy angels — Fearful shame !
To be disgraced before God the Father, Christ, and angels.

CHAPTER IX.
1. With power — Rom. i. 4 ; 2 Cor. xiii. 4.
2. Apart — contrast, the people [viii. 34]. Alone — In antithesis
to the nine remaining disciples.
3. [Omit cue %itbv, as snow. Add ouztoc, so, after duvazat, can.
Tisch., Alf.J Snow — The production of nature. White — The effect
of art.
4. With — The appearance of Moses had been less anticipated by
the disciples than that of Elias, ver. 11.
5. And let us make — So also, Luke ix. 33. Kai, and, that is, and
so, represents Peter's promptness; or else the particle is the Evan
gelists', who join together two short speeches of Peter; comp. mi,
and, ch. iii. 22 ; Luke vii. 16, or even Matt. viii. 13 ; John xiii. 13.
6. What to say — So the Septuagint, what Israel ought to do, 1
Chron. xii. 32, where also some have made a subjunctive of the opta
tive. 7. [Omit Xeyouaa, saying. Tisch., Alf. Hear him— Jesus. For
Moses and Elias had by this time disappeared. V. G.J
8. Suddenly— Gr. iUrtiva. A Septuagint adverb. With themselves-
— Because he was yet to suffer.

MARK IX . 17. 345
10. Kept — They received and did not neglect. Ti iazi, what is — ¦
[Eng. Ver., should meanj. Their difficulty was, not so much that
Christ should rise, as that he should die. [In fact, to those who had
no idea that Christ must die, any discourse concerning his resurrec
tion seemed out of place. V. G.J
11. Whj say — Gr. bzt, literally that. An implied question ; how is it
that they say ? [Comp. ver. 28 : why could not. First, — Before the
great and terrible day of the Lord shall come, Mai. iv. 5. The dis
ciples appear to have supposed, that on that day the resurrection of
Christ, as of all the dead, would take place ; and that therefore a
very long silence is imposed on them. V. G.J
12. [For dnoxptd-Bic bHHbv, answered and told, read eipv], said to.
Tisch., Alf. Also Tisch. omits yev, indeed, not Alf.J Told — In
this discourse, Jesus acts as a president in a discussion, allowing its
just weight to the argument of the opponent, and then meeting it
fully. First — Construed with coming, and restoreth, although in the
preceding verse it is joined with come, only. Forty years — Comp.
Heb. iii. 9, 17. Restoreth — The present indefinite, as Matt. ii. 4.
And how — That is, the expectation of Elias as a restorer of all things,
and the Scripture concerning the death of the Messiah, seem irrecon-
cileable: nevertheless they are consistent. That — Because it was
written, therefore He must suffer. Be set at nought — Isa. liii. 3. To
reason, the restoration of all things seems incompatible with this.
13. Indeed — to him — To Elias. Matt. xvii. 12. As — Refer this
to is come. He intimates, that the coming of Elias rests, not upon
the opinion of the Scribes, but on a Scripture prophecy, less known
to the disciples. This, however, is also to be referred to, they have
done unto Him. For our Lord quickly followed his herald ; therefore
the herald quickly made room for him, being quickly removed.
14. About them — They were still laboring, though alone.
15. Were greatly amazed — They were impressed by the glory, even
though they knew not what had happened on the mountain; comp.
ch. x. 32 ; Luke xix. 11 ; also Exod. iv. 14, xxxiv. 29, 30. [You
may readily perceive that men are more attracted towards you after
secret communion with God. V. G.J Running to — Eagerly. Saluted
— Joyfully. 16. [For zoui ypaypazsic, the Scribes, read auzouc, them. Tisch.,
Alf.] Them— The disciples, ver. 14.
17. One. — Neither the Scribes nor the disciples ventured to speak.
[swaxozpideiz elnev, answered and said, read dnexpidr] auzdi, answered
him. Tisch., Alf.J
41

346 THE GNOMON OF THE NEW TESTAMENT.
18. He taketh him — The term possession seems inadequate here,
19. [For auzdi, him, read auzotz, them. Tisch., Alf.J
20. Whom he saw, Gr. idmv — Others read idbvi referring to the de
mon. Ldibv is the reading, the boy seeing Him, Jesus: and the con
struction is properly explained by Hyperbaton, that is, transposition
and seeing him and falling ; wherein the straightway, etc., inter
rupts the construction the less violently, since it is equivalent to
forthwith he was torn by the spirit. A similar figure of speech occurs
ch. iii. 17.
21. And — Jesus acted wisely, in delaying.
22. The fire, Gr. to rzup — This noun has no plural: otherwise, as
waters, Gr. udaza, so Ttupa, fires, would have been proper here, but the
plural is supplied by the article. To destroy — Either because it pro^
mised itself power even over the corpse, or lest it should be cast
out by Jesus : for otherwise it would gladly have remained in a human
body. It was unable of itself to destroy a man without water or fire,
23. This [saying], if thou canst believe — [Eng. Vers, omits this.
Tisch. omits rciazeuaai, believe. Alf. retains it, rendering, Jesus said
to him this saying, If thou canst, etc.] The reply is worded like the
man's expression, if thou canst do anything, ver. 22. The father seems
to have been offended at the disciples ; ver. 18, at the end. This,
Gr. zb, is nominative, and in apposition with, If thou canst believe.
The predicate is the verb is, understood, as in Phil. i. 22. This, if
thou canst believe, is [the point at issue.] Udvza, all things — Anti
thesis to anything, ver. 22. To him that believeth — Human faith, as an
instrument, adapts itself to Omnipotence, for receiving, or even acting.
[The dative of advantage. V. G.J
24. [Omit xai, and, before straightway. Also yezd daxpdtov, with
tears. Also Kupis, Lord. Tisch., Alf.J Help Thou mine unbelief—
By removing mine unbelief : or by healing my son, even though I have
not sufficient faith. Comp. the help, ver. 22.
25. Rut — Jesus everywhere avoided a din. Unclean — dumb — deaf
— The spirit made the wretched boy so, or it was so itself. I charge
thee — I, in contrast with the disciples, who had been unable : they
themselves say, we, ver. 28. Mark the great power of the Lord. The
spirit had been exasperated by the inability of the disciples. No more
— Those who in earlier life have undergone misfortune, are sometimes
more highly privileged for the rest of their life. Enter into— The
spirit would have wished to return.
¦26. Cried— Although it would have preferred, in this case, to be
altogether dumb. Rent — In Divine aid, man's body is not always •
handled tenderly. A violent exit indicated a more permanent deliver-

MARK IX. 38. 347
ance. [For noXXouc, many, read roue ttoXXouz, the multitude. Tisch.,
Alf] 27. Lifted him up — A new part of the miracle.
28. Why — Heb. naS, Sept. ozi, Isa. lviii. 3 ; 1 Chron. xvii. 6
29. Can — That is, by no means can you cast out such enemies, save
with prayer and fasting. [Omit xai vqazBia, and fasting. Tisch.,
Alf.J 30. Passed — Not through the cities, but past them. He would not
that any should know — Hence it may be inferred, why the Saviour
sometimes forbade public mention of himself, while at other times he
did not forbid it : ver. 31.
31. He taught — Not briefly and hastily, but systematically. For —
It was not the time for others to hear of the Passion of the Messiah.
Is delivered — The present : already His betrayal is meditated. Comp.
John vi. 70,71. Killed — Emphatic : so if killed, He shall rise again.
[For zr/ zpizg fjpepa, the third day, read pezd zpeiz -fjyepaz, after three
days. Tisch., Alf]
32. Were afraid — They question Jesus more freely about every
thing else, ver. 28, than Himself. Thus it is, e>en among intimates.
33. [For ijX&ev, he came, read ijX&ov, they came. Tisch., Alf.J In
the house — Their feelings, which had been somewhat excited on ,the
way, having changed with the change of place. [Comp. Matt, xviii.
1, note]. What — We must render an account of all things.
34. They were silent — A circumstance, not seemingly bad in itself,
appears in its true character, when referred to the judgment of God
and the knowledge of Jesus Christ. The greatest — In virtue now ;
and therefore in dignity hereafter.
35. Sat down and called the Twelve — Solemnly. Last — Servant
— These two differ. The last is not therefore a servant. Therefore
the eazai signifies rather he ought to be, than he shall be, as a punish
ment. For a servant implies something voluntary.
36. In the midst of them — Between Himself and His disci
ples : comp. Luke ix. 47, by Him. Taken in His arms — A token of
intimate union. Comp. ver. 37 ; ch. x. 16. By that very act He
conferred grace on the little one, [and with how great loveliness the
child was imbued, is not hard to understand. V. G.J So dear to
Him, He teaches us, are the lowly.
37. Of such — Little children ; such in heart. Me — Who " am
lowly in heart." Not Me — That is, his act does not terminate with
this. [What a difference between a little child and the Supreme
God ! Yet they are united through Christ, V. G.J
38. [For dnexpid/j de, and answered, read epf], said. Tisch.,

348 THE GNOMON OF THE NEW TESTAMENT.
Alf.J The connection of John's words with those of Jesus is mani
fold. The power of the name of Christ is asserted by both, ver. 37,
38, 41. The disciples had previously disputed, which among them
should be the greater : now they are taught, by our Lord's words,
that they are not even to despise others. If Christ, and faith in Him,
have place in little children [of whom not even the one, mentioned in
ver. 36, was following Jesus, V. G.J, it might also abide in him
whom they had forbidden. Hence appears John's discretion and
candor : he seems to have entertained this doubt for some time, until
he could suitably advance it. Us — The apostles, who follow Thee.
[Tisch. (not Alf.) omits ore oux daoXoudBi ^yiv, because he followeth
not us.J
39. Forbid him not — Let them heed this, who confine spiritual
gifts to a canonical succession. Forbid not, if there meet you again
either the same person, or another like him. Hastily — [Gr. rap.:
Eng. Ver., lightly.J For the soul is secured by the sense of His
power. [After some time, it may happen. V. G.J
40. [The true reading is ijpcov, uxep i[yu>v, us, on our part, as Eng.
Ver. So Tisch., Alf. But Beng. reads upcov — bpd>v, you, on your
part.] You, your part — Comp. ver. foil., Matt. xii. 27. Jesus spake
in the first person plural of external things ; Luke xxii. 8 ; xviii. 31 :
but not so of the deeper truths of His kingdom [John xx. 17]. He
thus gently corrects the we — us of ver. 38. Is — He speaks of those
who undertake something for Christ's sake.
41. Whosoever — Jesus, after satisfying John's devout objection, re
sumes His subject. For — All things, even the least, are accepted,'
whereby you are aided. [Omit zw, before dvbyazt, name, and poo,
my, after it. Tisch., Alf. Read literally, in name that ye are, that is
because ye are Christ's. Mey.J
42. [And — John having been answered, the former discourse is con
tinued. So ver. 42 connects with ver. 37. V. G. For Trtazeubvrwv
etc iye, that believe in me, read rriaziv iybvzoiv, that have faith.
Tisch., Alf.J Is hanged about — [Eng. Ver., were hanged.] The pre
sent indicative is emphatic.
43, 45, 47. To enter — Thrice ; to which is opposed once, to go
away, and twice, to be cast. [Tisch. (not Alf.) omits etc zb nop rd
daftsazov, Into the fire that never shall be quenched— in ver. 45 ; and
both omit zou rcupbc, fire, ver. 47.]
44, 46, 48. [Omit ver. 44, 46. Tisch., Mey. But Alf. retains
them.] Where — A most weighty repetition. An allusion to
the corpses, the food either of worms, or of the funeral pile. Th
worm expresses corruption ; but this corruption is eternal, 2 Thess. l.

MARK IX. 49. 349
9. The worm — Of the soul. Their — It is not stated in Mark to
what this word refers. Therefore it is quoted from Isaiah. Dieth
not — The present. The fire—Oi the body. Here we are to supply
their. Is not quenched — Either because it really burns ; comp.
2 Kings xxii. 17 : or because it burns without rest day and night, Rev.
xiv. 11, xx. 10, and forever ; see the same passage. A change of
torments, in degree, may be inferred from Isa. lxvi. 23, 24 : yet the
torments shall be unceasing.
47. The kingdom of God — Twice before life : but the kingdom of
God, and life, are especially appropriate in connection with the eyes.
John iii. 3, 36. Comp. Matt, xviii. 9.
49. Every — Gr. itac, [Eng. Ver., every man. J Every is here put
without the noun. Some have supplied bread; others, man. They
seem to have felt, that usage scarcely warrants its employment ab
solutely in the masculine. For where it seems to be used absolutely,
the subject is left to be determined from the predicate. Matt. xiii.
19, when any (hearer) heareth the word; Luke vi. 40, every (disciple)
that is perfect, shall be as his teacher ; xvi. 16, every one, who em
ploys violence, by using violence, enters into the kingdom of heaven :
John ii. 10. Every man (who hath a marriage-feast, and sets forth
wine) sets forth first the good wine. Such phrases are common. So in
this passage, Every one, who shall be salted, shall surely be salted with
fire. But to explain the idea more fully, it is mentioned between the
fire which is not quenched, and the salt and its goodness. There are
therefore three degrees : to be salted with salt ; salted with fire ; cast
into the fire that is not quenched. The first is the most desirable : the
third, the most bitter : the second is intermediate, corresponding with
the third in the mention of the fire (which is here more frequently
mentioned by Homonymy, [that is, giving, from analogy, the same
name to things naturally different,] as in Matt. iii. 10, 11, 12), while
it agrees more closely with the first in the mention of the salting.
Salting, a very natural and proper act, is effected by salt : this salt is
the Divine discipline, gently training us to self-denial, and to peace
and harmony with others. They who are thus salted become a sacri
fice pleasing to God, of which there was a type in the Levitical sacri
fices ; Lev. ii. 13. They who evade the salting by salt, are salted by
fire (for even salt has a power of burning, Deut. xxix. 23 ; and in
turn, natural fire has a power also of salting, as even roasted flesh shows ;
and in Plutarch, fire is said to be the best and sweetest seasoning) ;
that is, according to the closest analogy, they are salted by a se
verer Divine discipline, lest through the increasing offence of hand,
foot, or eye, they go on to the fire that cannot be quenched. This

350 THE GNOMON OF THE NEW TESTAMENT.
therefore is the connection and sense of the passage : Without any
delay, or irresolution, oppose the offence of hand, foot, or eye ; which
otherwise will thrust you into hell, and its eternal fire. For every
one, who is to be salted in any way, and who is by salting to be de
livered from the eternal fire, shall be salted, if not by salt, the milder
remedy, yet by fire, the severer, but in this life : and every sacrifice
shall be salted with salt, a most gentle and excellent kind of salting*
Therefore receive and keep this salt, so that, every offence being re
moved, peace may flourish among you. You- will surely experience
the salt and the fire : see that ye require as lenient a salting as possi
ble. [Better Stier, who gives this as the sense of the whole : " The
same fire of God's holiness (love) which must forever consume the un
clean and the dead, must in this life salt all it touches, by destroying
all in it that is worthy of death ; slaying the sin, delivering the sin
ner. 1 Pet. iv. 12-17. Luke xxii. 31.] Shall be salted — The future:
by which is intimated the commandment respecting the Old Testa
ment sacrifices and their typical reference to the sacrifices of the New
Testament. Every sacrifice shall be salted — This is found in Lev. ii. 13.
Every oblation of thy meat-offeriny shalt thou season — Hence the
former clause is inferred, which is more general, as the being' salted
with salt is now added, as if by way of limitation, to sacrifice; the limi
tation standing in opposition.
50. Good — Salt. For all other things are seasoned by it. But if
the salt — Here the disciples themselves are called "the salt," as being
imbued with the salt, and salting the world. Become saltless — [Gr.
dvalov yevr^ax, Eng. Vers., have lost his saltness.J So as to have no
pungency. Pride especially produces this effect. It — Having lost its
primary quality. Have — To have "fire" is not within human ability:
therefore it is not said, have fire. But he who is imbued with the fire
is enjoined to have salt. In yourselves — Antithesis, among one ano
ther. The former duty concerns ourselves ; the second others. Salt
— Gr. dXac, the singular, or else the plural from &Xc. Self-mortifi
cation, whereby pride is destroyed. And have peace — Or, ye shall
have ; comp. ver. 34 : arrogance the source of quarrels being re
moved. [This injunction naturally follows the allusion to salt, the
symbol of a covenant. Mey.J

MARK X. 17. 351

CHAPTER X.

1. Arose from thence — The antithesis is not so much to Capernaum,
where he had taught sitting, ch. ix. 33, 35, as to Galilee, ix. 30. [For
Sta. zou rtkpav, by the farther side of, read xai nepav, and beyond.
Tisch., Alf.J As he was wont — The habits of Jesus are worthy of
observation: Luke iv. 16.
5. Wrote — Moses, the writer of the Pentateuch : ch. xii. 19.
6. From the beginning of the creation — Therefore there was no cre
ation before the creation described in the beginning of Genesis. [Omit
b Sebz, God. Read he made. Tisch. But Alf. doubts.]
7. [For this cause — To correspond with this divine law in the crea
tion. Mey. For whose sake then may they part, if not for that of
father and mother ? Q.J
9. [God — man — Whatsoever God doeth and ordaineth, man should
regard as established. It is impious to accept what God rejects ; or
to approve what God censures. V. G.J
10. [Omit auzou, his. Tisch. Also for zou auzou, the same, read
zouzou, this. Tisch., Alf. Again — The Saviour had given the fol
lowing reply to the Pharisees, Matt. xix. 9 ; but the disciples, by re
peating the question, called forth a repetition. V. G.J
11. [Against her — The first. Jesus plainly presupposes here the
principle of monogamy. Mey.J
13. Should touch — A modest request.
14. Was much displeased — Because the disciples interfered with
the manifestation of His love. Of such is — To such, to these it belongs
to receive the kingdom of God, ver. 15.
15. Whosoever — This he did to mark his disapproval of that feeling,
with which the disciples would have put away the infants from him.
Receive — For it is offered. As a little child — Receives: for it receives
the kingdom in very deed.
16. And — He did more than was asked, ver. 13. [Blessed them —
By that very act conferring on them the blessings, which he afforded to
adults by the mediation of the word. V. G.J
17. He was gone forth — From the house, ver. 10. Running — Gr.
rtpozopapibv. The Vulg. has running forward, as if reading npodpa-
ymv. This man was surely impelled by a remarkable earnestness. He
seems to have been eagerly waiting. [Sudden impulses of this kind
sometimes grow languid after a while. V. G.J Kneeled— Re there
fore felt great zeal. Shall I do — Little children receive not by doing:
ver. 15.

352 THE GNOMON OF THE NEW TESTAMENT.
18. Said — The Lord replies, I. To the peculiar title applied to
Him by the young man : II. To his question. Why callest thou Me
good — There were many things in Jesus, outwardly considered, not
adapted to enhance His reputation among the ignorant. John i. 47 ;
Matt. xi. 6, 19 ; Isa. liii. 2, etc. Moreover He did not rest in Him
self, but leaned on the Father. He lived a pilgrim and stranger in
the world ; and in that condition described in the Psalms, wretched
and needy. He was ever seeking the eternal good and the eternal joy,
for which this youth was inquiring. Ps. xvi. 2, 5 : My goodness [ex-
tendeth not to thee, Eng. Ver.] is not independent of thee. Comp.
John xiv. 28, xvii. 5 ; Heb. v. 8, 9, ix. 12. He did not " know
Himself according to the flesh ;" as Augustine declares. For good
(Gr. dya&bz) properly applies to one blessed. The young man sought
of Jesus unalloyed happiness. Jesus declares that he will not find
this with Him : comp. Luke ix. 57. Nevertheless He does not say,
I am not good : but, Why dost thou call Me good ? As in Matt. xxii.
43, He does not deny, that He, the Son of David, is likewise David's
Lord. God is good : there is no goodness without Godhead. The
young man partially perceived virtue in Jesus ; or he would not
have applied to Him: but he did not fully recognize it; or he
would not have withdrawn. Much less did he recognize His God
head. Wherefore Jesus does not accept from Him the title of good
ness without that of Godhead (comp. Luke vi. 46): and thereby
vindicates the honor of the Father, with whom He is one. See John
v. 19. At the same time His omniscience enlightens the heart of
this youth, showing him that he has not yet the knowledge of Jesus
Christ, worthy to give so exalted a, title, which is. otherwise appro
priate. Wherefore He does not say, There is none good save one,
that is, My Father ; but, There is none good save one, that is, God.
Often our Lord adjusted His words to the capacity of His questioners,
John iv. 22. So a general, of noble birth, might answer one ignorant
of his nobility, but aware of his rank, Why do you call me a gracwys.'^..
lord? Jesus manifested His goodness to the disciples, Luke x. 23;
Rom. xiv. 16. [By this saying, Jesus at once shows the youth
his humility, and teaches that there is no goodness but in God. He
does not deny, but implies his own Deity ; for if none is good but
God, then Christ is either God or is not good. This last even Socini-
ans will not affirm. Stier.J
19. Thou knowest— -Why dost thou ask, What shall I do f De
fraud not — By covetousness, Exod. xx. 17. The same verb occurs, 1
Cor. vi. 8 : see note.

MARK X. 29. 353
20. Master — The young man now repeats the name without the
epithet. And yet Jesus loves him.
21. Looking earnestly — [Gr. iyftXeipaz. Eng. Ver. wants force ;
beholding J Loved him — That is, expressed his love by an earnest look,
and a smile. A Hendiadys, [that is, the expression of a verb and its
qualifying adverb, by two verbs,] for he lovingly beheld, in order
to give him a token of His love for the future, if he would follow
Jesus: and to counteract his "sadness." The antithetic word is
sad, ver. 22. In Christ's life tears are mentioned rather than laugh
ter, because He had come to bear our sins. Yet His countenance
sometimes beamed. with benignity and joy ; as it did here to allure
the youth, now on the point of following Christ. Comp. ver. 16 ;
Luke x. 20-24, xii. 32. A similar use of this verb [ayandco] occurs
in Ps. lxxviii. 36, They did flatter him with their mouth. And 2
Chron. xviii. 2, persuaded him to go up. So also the use of the verb
iXseiv, [have compassion.] Jude ver. 22. One thing — Antithesis to all
these, ver. 20. [The faithful Master wished to render the duty more
easy and delightful to the man. V. G.J This one thing is a heart freed
from worldly lusts. The selling of his goods was to be the evidence
of this. Generally every man is wanting in some one thing ; and by
that one defect they are kept from Christ. Cross — Of poverty, etc.
So the word with persecutions, ver. 30.
22. [But he — How quickly is the highest happiness refused !
V. G.J
23. Looked round about — The look of Christ is often described,
corresponding to His emotion, and adapted to that of His hearers :
comp. v. 21, 27. -How — A proposition ; A rich man is with difficulty
saved, the subject of which proposition is limited in ver. 24. The pre
dicate is enlarged. They differ in the abstract ; they for the most
part agree in the concrete. They that have riches — The few have
most of the world's wealth.
24. Children — This term shows, that Jesus speaks with pity, but
with truth : and that He freely declares the fact to His disciples.
That trust — Puffed up thereby, so as not to obey the word of God :
ch. iv. 19 ; Ps. lxii. 10 ; 1 Tim. vi. 17. [The number of the rich is
not much greater than of those who trust in riches. V. G.J
26. Kai, And who then? — [xai, here, expresses astonishment.]
27. [Omit de, and. Tisch., Alf.J All things—?*, lxii. 12. Comp.
in both passages the preceding context.
28. [Omit xai, and. Eng. Ver., then. Tisch., Alf.J Began— His
hopes excited by the Saviour's words.
*»• [For ditoxptd-eiz o tyaouz elnev; and Jesus answered and said,

354 THE GNOMON OF THE NEW TESTAMENT.
read &<pq 6 I/jaouc, Jesus said. Tisch., Alf.J Or brethren-^\m
goods which are left are connected by or : those which are repaid,
by and, etc., ver. 30. See following verse. Observe the rich
ness of the reward, the goodness of the Lord. [Transpose mother
and father. Tisch., Alf.J For My sake — While I am in the world.
[Read for the sake of the Gospel, Tisch., Alf.J Gospel's — In order
that he may preach My name after My ascension. For the world's
sake, many leave many things.
30. [Now — Not after persecutions, but in the midst of them, when
seemingly desolate. Mey., etc.] Both fathers and mothers — Each
one has by nature but one father and one mother; but through benefits
received, the Christian is blessed with many, comp. Rom. xvi. 13. Wives
are not added, on the ground of propriety. Children — 1 Cor. iv. 14-17.
With persecutions — This is added lest the disciples should expect out
ward prosperity. Persecutions shall not be wanting : but these not
only shall not injure, but shall even favor his receiving an hundred
fold, preventing meanwhile his undue elation thereby. World — [Gr.
aiwvi, used of indefinite duration : in eternity ,J not xaipql, in time.
To come — Gr. ip%oyevu> — Already coming.
31. First shall be — First is the subject; See Matt. xix. '30,
note. 32. They were amazed — They knew not why. Often something
unperceived by the mind or the eye, affects another sense; Dan. x.
7. [More probably, because Jesus had gone on, and they supposed,;
from ch. ix. 31, etc., that he was on his way to death. De W] They
were amazed at Jesus, who went before : afraid, for their own sakes,
who were following Him. By this trembling and fear, they were di
vested of their estimation and hope of earthly things, if not com
pletely, as James and John, yet in part. He began — He had begun
before already, ch. viii. 31 ; but now He began to speak more fully.
And this as yet was but the beginning. •;•
34. [For zy zpiz7j ijyepa, on the third day, read yerd zpeic $M0<%: ;
After three days. Tisch., Alf.J
35. [Omit ol, the, before sons. Tisch., Alf.J Come— They walk
together. We would that thou shouldst do— So in the following
ver., What would ye that I should do ? Grant — Ingeniously asked;
for petitions for doing are often more readily asked and obtained,
than those for giving. [Add ae, thee. Read desire of thee. Tisch., Alf
He is poorly disposed for prayer, wdio begins by prescribing to God
what he shall do for him. Q.J
38. [For xai, and, read g, or. Tisch., Alf.J Thecup—thebaptisrv-
To drink this cup was difficult1 (as often death itself is incurre 1 in

MARK X. 4 9. 355
drinking) Baptism also, among the Jews, was calculated to cause a
shudder, as the whole body was dipped in a stream, however cold. Ac
cordingly, by both words, Christ's Passion is denoted : His inward
agony by the cup, which is therefore placed first ; by the baptism, His
visible suffering especially. He was filled with anguish, he was over
whelmed with anguish. Moreover both are properly applied ; for they
who take the sacraments, partake of Christ's baptism and cup ; 1 Cor.
xii. 13 : and Christ's baptism and ours, and the Holy Supper, are closely
connected with Christ's Passion and death, and with ours also. Ye
shall drink — ye shall be baptized — James, when slain with the sword,
drank the cup ; afterwards John was baptized in boiling oil. According
to Ecclesiastical History boiling oil harmonizes with the term, baptism.
Our Lord Himself, in Gethsemane, also calls His suffering of death a
cup. Thus the cup precedes the baptism.
39. [Omit pev, indeed. Tisch., Alf.J
40. [For xai if euwvuywv pou, and on my left hand, read ij if
ehovuywv, or left. Tisch., Alf.J
41. [The ten — When one of two seeks a special privilege, the other
takes it ill, who would have been contented of himself. V. G.J
42. [Omit de, but, and begin the verse with xai, and. Tisch.J Wldch
are accounted — That is, they who vigorously bear rule. [Worldly
princes have but little greatness in the eyes of the Divine Majesty.
V. G]
43. [For iazai, shall it be, read eaziv, is it. Tisch., Alf.J
44. Of all — Ver. 43, your servant. Epitasis, that is, an expression
to complete or strengthen a previous statement.
45. [To minister — Who is not put to the blush, and yet irresistibly
attracted by this matchless example? V. G.J
46. [Omit 6 before/and insert rrpoaaizYjz after zucpXbc; so as to
read, son of Timoeus, a blind beggar, sat, etc. Omit npoaaizmv, beg
ging. Tisch., Alf.J Bartimceus — Timasus seems to have been a man
known at that time at Jericho ; and Bartimasus seems to have been made
a beggar by reason of his blindness. Blind — Like a surname. Bar-
timseus was well known in the time of the apostles. [As to his com
panion, see note Matt. xx. 30.] The highway side— On the highway
to Jerusalem there was the greater opportunity of begging.
47. Jesus, thou Son of David — Great faith is shown in the blind
man s calling him Son of David, whereas the people announced Jesus
to him as the Nazarene. [Have mercy on me — This is the essence of
all pra ers. V. G.J
4a. [For el-ev auzbv ipavrffivac, commanded him to be called, read
3™, ipwrfoaze auzbv, said, call him. Tisch., Alf.J Be of good com-

356 THE GNOMON OF THE NEW TESTAMENT.
fort — In mind. Rise — With the body. An elegant asyndeton [omis
sion of the copula]. They had no doubt but that he could and would
help. 50. Casting away — Through eagerness and joy. [For dvaazdc
rose, read dvanrjdqaac, leaped up. Tisch., Alf.J
51. [paftftouvi, Eng. Ver., Lord is the Aramaean 'jm, my Lord,or
my Master, and is a more reverential address than the usual Rabbi.
Mey., etc.]
52. In the way — Towards Jerusalem.

CHAPTER XI.
1. [Omit Brjdfayyj xai, Bethphage and. Tisch., not Alf.J Bethany
was already left behind when the Lord commenced these things., Beth
phage was before his eyes ; and is therefore placed first, not in geo
graphical order, but as being of more importance ; and at Jerusalem,
it appears, they were wont thus to name together these two places
joining, Bethphage and Bethany.
2. Village — 'Bethphage. Whereon never man — Not readily is such
a colt to be found at any time and place ; this one, therefore, was re
served for the Lord. Creatures which are to serve Christ, must be
free from all pollution of sinful bodies ; Matt, xxvii. 60. This colt,
though unbroken, yet bare Him as a rider.
3. [Omit ozt, that. Tisch., Alf.J
4. Street — Gr. dyodou, Eng. Vers., where two ways met.
6. [For ivBzsiX.azo, commanded, read bI-kbv, said. Tisch., Alf]
8. [For exonzov, ix ziov devdpwv, cut, off the trees, read xotjiavze; h
ziov aypcbv ; render, and others branches, having cut them from the fields.
Tisch., Alf.J
9. [Omit Xeyovzec, saying. Tisch., Alf.J
10. Of our father David — Construe with the kingdom. [For the
words iv dvbpazi Kupiou, in the name of the Lord, are not genuine
here. Tisch., Alf. So Beng. They call David their father, as the
king, the father of their nation. Yet, we may suppose that Davids

MARK XI. 13. 357
posterity also were intermingled with them. The throne of David
has been assigned to the Messiah, Luke i. 32. V. G.J
11. [Omit 6 Lyaouc, Jesus. Also xai, and, after Jerusalem. Tisch.,
Alf.J Looked round about — This describes his appearance. [Which,
the day after, a most weighty reproof succeeded. For if the expulsion
had been repeated on each of the two days, fjp^azo would be less ap
propriate in ver. 15. So Luke assigns the plucking of the ears of corn
and the healing of the withered hand to two Sabbaths, not so clearly dis
tinguished in Matthew and Mark. So Matthew sets forth at the same
time the entire narrative of the fig-tree ; Mark divides the incidents be
tween two days: so Matthew and Mark join the transfiguration with the
account of the lunatic boy ; Luke (ch. ix. 37) represents the lunatic
as healed the day after the transfiguration. Harm.J All things —
What holy meditations he had respecting the sacrifices, and types
about to be so soon fulfilled in himself !
13. Having leaves — And therefore promising fruit. If therefore —
[Gr. si dpa, Eng. Vers., if haply. J The whole subject of the kinds
of fig-trees may be dismissed. Its leaves promised abundance of fruit :
accordinyly the Lord approached to see, whether he would find any
thing besides leaves ; but he found nothing but leaves, and not also
figs : for it was not the time of figs. A nearer view of the tree showed
that it did not fulfil the remarkable promise of the leaves ; but was
such as the season ordinarily produced, this not being the time of figs
(comp. Matt. xxiv. 32) ; time either refers to the part of the year,
a very few days after the vernal equinox, ch. xiii. 28, or, inde
pendently of the time of year, it is denoted that such trees were not
then in bearing. Therefore every fig-tree ought either to have had
no leaves; or else to have had fruit too. Other fig-trees, clad
neither with leaves nor fruits, were not blamed : this fig-tree, laden
with leaves, yet refused, in fact, the fruit it promised. Therefore it
suffered the penalty. For — This particle intimates why the Lord par
ticularly sought fruit on a tree laden with leaves, because it was not
the time of fruit : and wdiy he found on it nothing save leaves. [It
had seemed likely that at least unripe fruits would be found : to what
use these would have been put by our Lord, it is needless to inquire.
He may have been impelled by hunger to seek for fruit, though not
wishing to eat such food. Nay, even unripe food relieves at times, when
hunger presses. And how credible is it, that He who had turned the
water into wine, and a few loaves into a banquet for thousands, would
have imparted instant ripeness to the fruit ! Harm.J This clause
\j°r the time of figs was not yet] is intended to explain the whole
period, as the for, ch. xvi 4, where see note.

358 THE GNOMON OF THE NEW TESTAMENT.
14. [Omit 6 'I/jaouc, Jesus. Tisch., Alf] Answered — To the tree
which refused food. No, man — Whatever does not serve Jesus Christ,
is unworthy to serve any mortal. [Therefore the tree was cursed for
the honor of the Son of God. V. G.J
15. [Omit b 'lyjaouz,. Jesus. Tisch., Alf.J Began — Men ought to
have taken warning the day before, whilst the Lord spared them and
admonished them by gestures.
16. Through the temple — As if through a street.
17. He taught — The addition of teaching makes punishment salu
tary. [For X.eywv auzdiz, saying unto them, read xai e),eyev, and said.
Tisch., Alf.J To all nations — Construe with the house of prayer.
['Eng. Ver. of all nations, construed with shall be called.J Comp^ the
Heb. accents, Isa. lvi. 7.
18. And — They either had approved of that traffic as lawful, or
profitable: or else thought that it should have been stopped by their
agency. [Transpose, chief-priests and scribes. Tisch., Alf.J They
feared — Therefore they devised plots.
[19. When evening was come — Mark has described with remarkable
clearness, these last walks of the Saviour. Harm.J
22. Have — Hold fast. Faith in God — [Gr. deou, of God] Such as
they should have, who have God : faith great and sincere, which believes
in God as the sole foundation of all things. So prayer of God, that is to
God in solitude, Luke vi. 12. So the kindness of Godis used of that be
stowed on the orphan, from a regard to God alone, 2 Sam. ix. 3, comp.
ver. 1. So the cedars of God are trees not planted by human hands.
The mountains of God, those which human culture does not reach.
23. [Omit yap, for. For a, those thinys which, read o, the thing
which. Tisch., Alf. Also omit b idv bikto, whatsoever he saith. Tiseh.j,
but Alf. doubts.]
25. And when — The connection is, We must pray without doubt
ing and wrath, 1 Tim. ii. 8. Stand — When in the very attitude of
your body you have prepared yourselves for prayer : comp. Jer. xviii.
20. To stand is the attitude of one praying with confidence. [Luke
xviii. 11, 13. E. B.J : to lie prostrate, of one praying with deprecation.
azrjxio, from iazyxa, signifies I have betaken myself to standing; a
signification which admirably suits the other passages also, where arijut
is read. When standing we come least into contact with the eartn;
wherefore it is a fitting posture for those who pray ; in which the as
cetics forbid to lean upon anything. Forgive — [Thus an especial
hindrance (ver. 26) to believing prayer is removed. Sin unforgiven
obstructs every thing. V.G.J Jesus cursed the fig-tree : the believer
is bound not to curse his brother.

MARK XII. 19. 359
26. [Tisch. omits this verse, not Alf. Neither will forgive — And
so will also refuse to regard. V. G.J
27. Walking — As in his own house. Come — A weighty and solemn
interrogation this was, uttered by men of different ranks.
28. [For Xeyouaiv, say, read eXeyov, said. For xai ziz, and who,
read fj ziz, or who. Tisch., Alf.J
29. [Omit tijcoxptd-eiz, answered and. Also omit xdydi, also. Tisch.,
Alf.J 31. [Omit obv, then. Tisch., Alf.J
32. [Omit idv, if, and place a mark of interrogation after dv&poj-
itmv. Tisch., Alf. Read, But shall we say, of men ? They feared, etc.
The answer is said by Mark, not by the priests, etc. Mey.J
33. [Omit dnoxpt&sic, answering, after Jesus. Tisch., Alf.J

CHAPTER XII.

2. [For rou xapitou, fruit, read zmv xapx&v, fruits. Tisch., Alf.J
Of fruits — Matt. xxi. 34. Of — A portion ofthe fruits was allowed to the
husbandmen. This particle is appropriate to the first servants, who
were to bring a specimen of the fruits.
5. [Omit xdXtv, again. Tisch., Alf.J
6. Yet — Construe with having. [Omit dbv, therefore, and for e%cov,
having, read efys, he had. Also omit auzou, his. Tisch., Alf.J One —
His well-beloved — These two words have not precisely the same mean
ing. [Sent— Wonderful patience ! Trench.J
10. Have ye not even — [Eng. Ver., have ye not. Gr. oude.J The
adverb increases the force.
12. [For they knew — Their conscience bearing witness. V. G.J
Against— {Gr. Trpbz] comp. Heb. i. 7, xi. 18.
14. But — Truth is inconsistent with partiality.
15. That I may see — The Saviour seems then for the first time to
have handled and looked at a penny.
17. [Omit dnoxpi&siz, answering, and auzdiz, unto them, Tisch.
The things that are God's — All things are God's, heaven and earth,
all men, and therefore .Caesar himself. Yet He hath wisely distribu
ted His goods. Therefore the less should he be defrauded of what
He hath peculiarly reserved to himself. V. G.J
19. Wrote — The Sadducees, though sceptics, acknowledged Moses
to be the writer of the law. If, etc.— that, etc.— Gr/'Ozi— Iva— A

360 THE GNOMON OF THE NEW TESTAMENT.
rare phraseology ; comp. ch. v. 23. [For zexva, children, read zixvov,
child. Tisch., Alf.J
20. [Omit dbv, now. Tisch., Alf.J
22. Siven — The fact that no seed was left, even by the seventh, in
creases the plausibility of the question. [Omit eXaftov auzrjv, had
her, and xai, and. Tisch., Alf.J
, 23. When they shall rise — The brothers and the wife. [Omit oh,
therefore. Tisch., Alf.J
24. [Omit xai anoxpi&Biz, and — answering. Tisch., Alf.J Therefore
— The particle strengthens the refutation : your very words betray
your error. Comp. Ps. lxvi. 19, Gr.
25. From the dead — Out from among [Gr. ixj implies the new con
dition of saints when they rise, while it does not set aside the univer
sality of the resurrection.
26. The book — The volume of Moses is mentioned in this passage;
of Isaiah in Luke iii. 4 ; of the Prophets, Acts vii. 42 ; of the Psalms,
Acts i. 20. Of Moses — Of whom you spoke, ver. 19. In the bush —
[Gr. ixi zou ftdzou, which Beng. refers to the preceding. Render in
the book of Moses concerning the bush, that is, that part of the booh
So Mey., Alf.J — A common Rabbinical formula of quoting a section
of Scripture. So Pliny, to be mentioned in lead, that is, in the chapter
on lead, in the chapter concerning lead. Furthermore, 6 ftdzoz is a
measure, bath [8^ gal.] ; 6 or ij ftdzoz (as 6 or f] ftdyvoz) not a barren
bramble, but a valuable shrub, at least in Exodus. A noble image,
Deut. xxxiii. 16.
27. [Omit Oboz, the God, after dXXd, but. Tisch., Alf. So Beng]
Ye therefore — [ Ye Sadducees. The doctrine of the resurrection is fun
damental. V. G.J Greatly — Antithesis at ver. 34, not far. [Omit
upeiz ouv ; read, ye greatly err. Tisch., Alf.J
28. Well — Admirably. The excellence of Christ's teaching is often
manifest, even to those who do not wholly comprehend it. Hence ver.
32, well.
29. [Omit auzw, him. And for Trpci/zy rraacov ziov ivzoXwv, the first
of all the commandments, read, rtpibzq iaziv, the first is. Tisch,
Alf. Hear — Even this word is a portion of the first commandment.
V. G.J The Lord— This is the foundation of the first commandment,
nay, of all. The subject is, the Lord our God : the Lord, I say
(the God of all) ; the Predicate, is One (God) [not as Eng. Vers.,
" The Lord our God is one Lord"]; comp. ver. 32, border that the
proper name employed twice may signify the two great revelations of
Jehovah, of which the one embraced the Jewish people, the other the
Gentiles also ; comp. Ps. lxxii. 18, where the proper name is put

MARK XII. 41. 361
once, the appellative twice, "Jehovah God, the God of Israel ;" the ac
centuation being the same as 1 Chron. xii. 18.
30. Heart— Which lives and loves. Soul — Which enjoys and re
lishes. Mind — That unceasing power which employs itself in thought.
Understanding is employed in ver. 33; in Luke x. 27, strength, mind.
Strength — Executive power through the whole body. [Omit auz-/j
npmz-fj ivzoXr/, this is the first commandment. ,
31. [For xai deuzepa bpoia aurfj, and the second is like, read, deu
zepa auz'fj, second is this. Tisch., Alf.J
32, Well — Gr. KaX&z, Construe with, Thou hast said : for it is found
ed on the truth, as Luke iv. 25. There is one — [Gr. etc iazi, omitting
flebz, God. So Tisch., Alf] There is One, and there is none other but
He — There is One, an absolute phrase repeated from ver. 29, that
is, from Moses ; comp. Zech. xiv. 9. The subject, God, is understood
by a striking euXdftsia [that is, caution against needlessly repeating
God's name], although many have inserted it. [One God requires
one heart and one love. Q.]
33. Whole burnt-offerings — The most noble species of sacrifice.
Victims — [Gr. ftuoidiv, Eng. Vers., sacrifices.] Of which very many
commandments treat.
34. Thou art not far — They therefore are far off who have not dis
cernment. [Such, for instance, were they who clung to sacrifices.
V. G] Since thou art not far, enter : otherwise it would be better
for thee to be far off.
36. Himself — [Omit yap, for, Tisch., Alf. For bIttbv, said, after
Lord, Tisch. reads Xeyei, saith, and for brtoTtbdiov z&v xodcov aou, thy
footstool, read inzoxdzm ziov Ttodcbv aou, literally, under thy feet.]
37. [Omit obv, therefore. Tisch., Alf.J Render The people, who were
many. [But Eng. Vers., The common people. The expressive repetition
of David himself strongly contrasts David's own statement with that
of the scribes. Mey.J
38. [Omit auzdiz, unto them. Tisch., Alf.J Them — Especially the
disciples, Luke xx. 45. Beware — [Lest ye incur the same sentence,
40. V. G.J The Scribes — An open accusation. Who wish — Gr.
d-eXbvziov, [Eng. Vers., who love] The wish or intention often makes
an act, in itself indifferent, a bad one : but the verb deXio, I will, or
wish, often includes the act, whether good, Matt. xx. 14, or bad, Gal.
iv. 9. And it is a characteristic, even in the present day, of false
theologians, to be captivated with splendid robes, brilliant reputation?,
and display in offices, honors, and worship.
40. Devour — Construe with the following words.
41. [Omit 6 'Iraouz, Jesus. Tisch., Alf.J Beheld— Christ, in our
46

362 the gnomon of the new testament.
worship even now, beholds all. Many rich — The state was pros
perous. 42. There came — Jesus chiefly regarded her. Two — One of which
the widow might have retained. [This had been enacted by no com
mandment : but her impalse was good. V. G.J
43. Called unto Him — To speak of a' momentous subject. A
specimen of the judgment to be passed hereafter, according to the
state of hearts. His disciples — Who bad not estimated the widow's
gifts so highly. [Hence the Searcher of hearts prefaces Verily. V.
G.J More — Not proportionally but in motive, which the Lord re
garded. If any rich man had contributed all his means, the act, out
wardly viewed, would have been greater, in so far as two pieces of
money are more readily acquired than many : yet he would not have
surpassed the motive of this poor woman. [How vastly Jesus' com
mendation of the poor widow exceeds all worldly praises ! V. G.J

CHAPTER XIII.

[1. Stones — buildings — The building was at that time going for
ward briskly : therefore many stones were lying scattered here and
there. V. G. The temple was built of large white stones, each
about twenty-five cubits long, eight high and twelve wide. Joseph, in
Mey. The cubit, ntj-fuz, was eighteen inches. Rob.J
3. [Omit dnoxpideic, answering. Tisch., Alf.J Upon — The moun
tain. The wall of the temple was lower towards the Mount of
Olives : so that the interior of the temple could be readily seen.
Peter, etc. — Janies and Peter were to die before the rest: and yet the
subject concerns even them : still more John.
4. These things — Concerning the temple. All these things— Re
specting not only the temple, but also all things else, that is, the
whole world.
5. [Omit dKoxpid-sic, answering. Tisch., Alf .J He began — He had
said little previously concerning these things.
6. [Omit yap, for. Tisch., Alf.J I am— The Predicate is under
stood, the Christ; Matt. xxiv. 5. Hebrew Nin 'jx, Isa. xliii. 10.
7. [Omit yap, for. Tisch., Alf. The end— Of tribulation. Mey.
Comp ver. 8. end.]

MARK XIII. 24. 363
8. [Omit xai, and, before there shall be. Tisch,. Alf.J Troubles —
In the greater and lesser world.
9. But — Care not for other matters, ver. 11 : only take heed to
yourselves. [Omit yap, for, before they. Tisch., Alf.J They shall
deliver you up — From this verse to ver. 13, the words are parallel to
Matt. x. 17, 18. Therefore Mark is not an epitomizer of Matthew.
In, Gr. siz, literally into — Abbreviated ; ye shall be brought into
the synagogues, amid stripes. Or rather e:c is for iv, in. as in ver. 16.
At all events the mention of stripes is closely connected with the
synagogues. Matt. x. 17, xxiii. 34. To them — [Not the Jews, as
Beng., nor is against them, as Eng. Ver., the proper rendering. But
to them,. the rulers and kings; that they too may have a testimony of
me. Mey.J
10. And among — The preaching of the Gospel was forwarded by
the very persecutions, ver. 9; 2 Tim. iv. 17. First — Before the end
shall come, ver. 7. [When Jerusalem was being destroyed, already
a church was collected from among the Gentiles. V. G.J
11. [For oza.v de, but when, read xai ozav, and when. Tisch., Alf.J
Neither do ye premeditate — Not only have you need of no anxiety,
but not even of premeditation. That — The whole, and fearlessly.
[For with that view it is given you. V. G.J
13. [Faith and love unite even strangers ; unbelief and hate break
the closest ties of nature. Q.J
14. [Omit the clause, spoken of by Daniel the prophet. Tisch.,
Alf] Where it ought not — Language adapted to His hearers' modes
of thought. The Jews thought that it ought not. And it ought not,
since the place was holy ; so, " speaking things which they ought not,"
1 Tim. v. 13. Comp. also Jer. xlix. 12. [From that place the
Romans invaded the city. V. G.J
18. [Omit fj tpuyrj byd>v, your flight. Tisch., Alf. Read, it be
not] ,20. Whom he hath chosen — Notice the power of prayer. He hath
shortened — By his decree.
21. [Omit % or. Tisch., Alf.J
22. [Omit (psu§6%piazoi xai, false christs and. Tisch., not Alf '. Also
for oiaaouoiv, shall show or give, read Ttocfjaouaiv, shall do. Also omit
mi, even. Tisch., Alf.J To seduce— From the right path.
23. [Omit idou, behold. Tisch., Alf.J
24. In those days after that tribulation — After that tribulation shall
come those days. Therefore, that refers to a different thing from
those. That refers to the whole preceding discourse; those looks for-
ward to the very last events, ver. 32. For tlie disciples' question, to

364 THE GNOMON OF THE NEW TESTAMENT.
which the Lord replies, in Mark also, ver. 4, referred, by implication,
to the end of the world.
25. [Insert ix, from, before heaven. Tisch., Alf.J Shall fall— A
metaphor from a flower, James i. 11.
26. With great power and glory— The adjective, applying to both
nouns. A mode of expression common with Mark. See ch. iii. 26, iv.
21, v. 40, 42, vi. 13, vii. 2, 21, x. 7.
27. [Omit auzou, his, twice. Tisch., Alf.J Uttermost part — Abbre
viated ; meaning from the remotest heaven and earth in the east, even
to the remotest heaven and earth in the west. [0 blessed assembly
in which who would not desire to participate? V. G.J
28. [For ytvioaxBze, ye know, read ytvioaxezai, it is known. Tisch.,
30. [Generation — These words, spoken about A. D.,30, came to pass
in A. D. 70. Comp. on Matt. xxiv. 34. Not. Crit.J
32. [For xai, and, read g, or. Also for ol dyyeXoi ol, the angels
which (are), read dyyeXoz, an angel. Tisch., Alf. No man — To know
the day is not of great importance, but to be always ready. Q.J Nei-'
ther the Son — This, omitted in Matthew, Mark has inserted, because
believers being by this time established, could now more readily bear
it. [It is also omitted by Luke, who seems to have modified several
passages of Mark, with which Theophilus, an excellent man, but a new
convert, might have been readily offended. Harm.J Both in His
twelfth year and subsequently, Jesus increased in wisdom : and what
He then gained, He had not had before. Since this was not unwor
thy of Him, not even his teaching necessitated, at that time, a know
ledge of the one secret reserved to the Father. Moreover the asser
tion is not to be taken absolutely (comp. John xvi. 15), but in reference
to Christ's human nature, which, however, is implied throughout this
passage, wdiere there is a climax, which sets Him even as man above the
angels : it is also to be referred to His state of humiliation, whence
His different language after the resurrection, see notes, Acts i. 7: in
short, assuming both the human nature and the state of humiliation
with respect to Christ's office, He may be understood to say explicitly; _
that He knows not, because He had no instructions to declare that
day ; and to deter His disciples from seeking to know it. An apostle
could both know and not know the same thing, from a different point
of view, see note, Phil. i. 25: how much more Christ? There is a
wonderful variety in the emotions of Christ's soul. He had at times
such a consciousness of dignity, that He seemed scarcely to remember.
that He was a man walking on the earth : at times, such a sense of
humiliation, as 'to seem almost to have forgotten that He was the Lord

MARK XIV. 3. 365
from heaven. And He was wont always to express Himself accord
ing to His feeling at the time : now, as one with the Father : then, as
if He were only in the same condition, with all holy men. Often these
two are blended in wonderful variety. He speaks most humbly in
this passage, and thereby modifies the sense of His glory, which His
discourse on the judgment induced. You may say, Why is He in this
passage called the Son, a title not taken from his human nature ? The
answer is: In declarations concerning the Saviour, 'the name indi
cating His glory is commonly qualified by a fact implying His humil
iation, and conversely : Matt. xvi. 28 ; John i. 51, iii. 13 ; Matt. xxi.
3 ; 1 Cor. ii. 8 ; moreover, in this passage, the Son is antithetic to the
Father. But the Father — Illustrating the great glory of His omni
science. Comp. Acts i. 7.
33. [Omit xai itpooeuyeaQe, and pray. Tisch., Alf.J
34. [Asaman — This is parallel to Matt. xxiv. 45. Harm.J Author
ity — This He gave to His servants conjointly, as appears from the
antithesis, to every man. [Omit xai, and, before to every man. Tisch.,
Alf.J Great authority : Matt. xxi. 33. The porter — As the porter
is one who watches even for others, and whose duty it is to arouse
them. 35. Watch — Watchfulness, the foundation of all duties, is enjoined
not only on the porter, but on all the servants. [Insert rj, or, before
at even. Tisch., Alf.J At midnight — Matt. xxv. 6.
37. Unto all — Even to those of after ages. [Unto you — Antithesis
to all; the Apostles, and their contemporaries. V. G.J

CHAPTER XIV.
1. The passover — This is said literally, as in ver. 12 ; for " the
feast of unleavened bread" is added. That is to say, on the follow
ing day.
2. [For 8k, but, read yap, for. Tisch., Alf.J
3. Genuine Nard — [Eng. Ver. spikenard; margin pure nard. The
true rendering of ntoztxrjz is doubtful, but Mey., De W., etc., incline
to the meaning genuine, pure.J Pliny, on the contrary, mention?

366 THE GNOMON OF THE NEW TESTAMENT.
spurious ointment. Nonnus lengthens the middle syllable in martxify
as if from Pista, an Indian city in the region of Cabul; whence
most of the spices even then were obtained. But xiazdtoc would
rather be the form, from the proper name. [She brake— That
nothing might remain in the vessel, which, had it been of glass, would
have broken into a number of fragments. V. G.J
4. [Omit xai XJyovzez, and said. Tisch., Alf.J
5. [For zouzo, Eng. Ver., it, read zouzo zb yupov, this ointment.
Tisch., Alf.J More than three hundred — It may be doubted whether
they accurately estimated its value. The phrase resembles an
adage. 7. The poor — Of whom ye speak. Whensoever ye will — As ye
here show. Ye may — Never is one so needy, as to be able to give
nothing. Ye have — Thus present. Such an honor cannot always be
conferred on me.
8. What — Abbreviated: What she had, she has bestowed; and
what she could^ she hath done ; or, what she was able to do, she hath,
done. She, joined for emphasis with had. Scarce another in attend
ance on Jesus, had so. costly ointment. She was divinely appointed
for this duty. She is come aforehand — It was unbecoming for the
body of Christ, which knew not corruption, to be anointed after
death ; it therefore was anointed beforehand.
9. [Read dyrjv de, But verily. Also omit zouzo, this. Readme Gos
pel. Tisch., Alf.J She — Demonstratively.
11. Were glad— Felt joy, and showed it. [The joy of the wicked
is to succeed in crime. Q.J
12. They killed the passover — {The Jews killed it, according to the
law, and therefore the disciples did so. V. G.J
13. There shall meet — A wonderful sign: 1, that a person shall
meet them : 2, a man : 3, alone : 4, immediately : 5, bearing a ves
sel : 6, of earthenware [xspdytovj : 7, containing water : 8, going
to the house which the disciples sought. [Christ ate the Paschal
Lamb in deep humiliation, as an ordinary Israelite, wherefore He
displayed His glory in its preparation. V. G.J
14. Where is — It is assumed that there is some guest chamber al
ready prepared through the providence of the Lord. [Read zb xaza-
Xupd you, m.y guestchamber. Tisch., Alf.J
15. A large upper room— It is probable, that Jesus had before this
kept the passover in the houses of other inhabitants of the city; but
this passover He Himself celebrated with greater solemnity. Fi
nished—With carpets. This householder had been guided by Divine
Providence This circumstance illustrates the omniscience of Jesus,

MARK XIV. 36. 367
more than if it had been paved with jewels. [Insert xai, and, before
there. Tisch., Alf.J Make ready — The verb is neuter; Luke ix. 52.
16. They found — To the confirmation of their faith, their admiring
wonder and joy.
19. One by one — [Gr. bIz xad-' slzj So John viii. 9, and Rom. xii.
5. 20. [Omit dnoxpi&Biz, answered and. Tisch., Alf.J That dippeth
— With his own hand ; force of the middle voice.
21. [Prefix to the verse ozi,for. Tisch., Alf.J
22. [Omit 6 Ir/aouc, Jesus. Tisch., Alf.J Bread — Mark does not
add the article. [Omit tpdyBzs, eat. Tisch., Alf.J My — Understand,
which is given for you, from ver. 24.
23. And they all drank of it — This clause introduced between our
Lord's words is an argument, that, This is My body, this is My blood,
were said, respectively, while eating, and while drinking. Whence
the evangelists either prefix or else subjoin those words ; comp. note,
Matt. iii. 7. All drank, even Judas ; for who will say that he could
have stolen away in the midst of the supper ? [Comp. ver. 17, 18,
22. Even in ver. 31, we may suppose that, under the word all,
Judas is still included. It is not unlikely that he crossed the brook
Kedron with the Saviour and the disciples, and afterward guided the
armed band waiting in the neighborhood. Harm.J
24. [Omit xaivrjz, new. Tisch., Alf.J
27. [Omit iv iyoi iv zrj vuxzi zauzjj, because of me, this night.
Tisch., Alf. It is loritten — Comp. Matt. xxvi. 31, note.]
30. Before — twice — A remarkable circumstance, that Peter would
not recover himself at the first cock-crowing. [Comp. note on
Matt. xxvi. 34.]
31. More vehemently — Comp. ch. vii. 36, note. Peter spake of
his own firmness, rather than believed the words of Jesus.
[35. The hour might pass from Him — The hour, Re saith. Jesus
knew that the cup would quickly be drained, the Passion quickly
ended ; and as heretofore He had been sure of the issue being good,
so even now He had no room for doubt. This certainty of the issue
in no respect detracts from the love either of the Son sacrificing Him
self, or even of the Father giving His Son foi us. Yet the cup and
the hour struck Jesus with anguish; He therefore prayed for deliver
ance, subject to the Father's will, and the possibility of the case.
Harm] oo. Abba Father — Mark seems to have added Father, by way of
interpretation; For Matthew, ch. xxvi. 39, 42, says, "My Father:"
Luke, "Father," ch xxii. 42. On the cross, He said, Eli, Eli.—

368 THE GNOMON OF THE NEW TESTAMENT.
What — The question, saith He, is not what I will, but what Thou
wilt. 41. And He cometh — The third departure is assumed as well as
the prayer. Sleep on — Matt. xxvi. 45, note. It is enough — Sleep's
office is accomplished : now we have other business. [And though ye
do not regard my call, yet your rest is broken. V. G.J
43. [Judas — Add b Laxapicbzrjz, Iscariot. Also omit noXhc, great.
Tisch., Alf.J
44. Safely — The traitor feared lest Jesus should escape. [There
fore the wretch was now not merely anxious to gain the thirty
pieces, but was urged by a deadly hatred towards Jesus.
V.G.J 46. [Omit auziov, their. Tisch., Alf.J
51. A linen cloth — He was therefore rich, Matt. xi. 8. Upon his
naked body — He had perhaps already gone to bed. Laid hold— Re
had not been bidden to follow. No one arrested the disciples : this
young man was seized by the armed men or others. [It cannot be
determined who this was ; some disciple, not of the tw:elve. Mey., De
W. Possibly Mark. Ols. J
52. Fled naked — He fled, though the night was not dark : fear con
quered shame, in so great danger.
53. Assembled — By his edict.
54. With the servants — Often an error is easier among such as those
who are less feared, than among the great. Warmed himself— Often while
the body is fostered, the soul is neglected. The fire — [Gr. ipaiz, light]
Light is aptly used for fire : Peter was recognized by the light, when
otherwise he might have been safer : comp. ver. 67.
60. Answerest thou not ? What is it that? — Two distinct questions.
[So Mey. and Eng. Vers. But Tisch. and Alf. punctuate, Answerest
thou nothing what these tvitness? etc.]
61. Of the blessed — "pa/the blessed God.
62. [I am — Jesus, when his enemies bare false witness against him,
and when his disciples shunned the confession of the truth, openly de
clared it himself. V. G.J
65. Began — A new step. The servants — Who carried rods. [Read,
for eftaXXov, did strike, iXaftov, took. Tisch., Alf. It means, tool him
in hand with, treated him with. Alf.J
66. Beneath — A flight of steps seems to have been there.
69. A maid — [Gr. ij natdiaxrj, the maid.] The same : or a second,
so that the again may be connected with the principle alone, having
seen him. [Tisch. reads TtdXiv, again, after began. Alf. omits it.J
To them that stood by — She said it to them in jest, not with intent to

M A R K X V . 2 1 . 369
.hurt him. [Comp. note on Matt. xxvi. 69.] Of them — Of them,
shows, that speaking against Jesus and His disciples was very com
mon. 70. [Omit xai f[ XaXid aou byoid^si, Tisch., Alf.J
72. [Some manuscripts and editors add buObcoz, immediately, De W.,
not Tisch., Mey., Alf.J Betook himself to weeping — [So Beng.
renders iniftaXmv exXats. Many other renderings have been suggested,
but the best is the Eng. Vers., when he thought thereon, (or casting it
over,) he wept. De W., Mey., Alf.J

CHAPTER XV-

4. [For xazayapzupouatv, witness, read, xazrjyopouaiv, charge.
Tisch., Alf.J
7. In the insurrection — A charge most offensive to Pilate, who
would willingly punish Barabbas.
8. [For dvaftorjaac, crying aloud, read dvaftdz, ivent up, and. Tisch.,
Alf.J Crying — To this refers ver. 13. Cried out again — The reading
went up accords with Matt, xxvii. 17, therefore when they were gathered
together. Certainly both the people congregated to the chief priests,
who were enviously accusing Jesus, to intercede for some prisoner ;
and an ascent to the Governor's hall, and some disturbance, were be
gun by the people. To desire — "Understand from the context, that he
should do. Often the verb is omitted, to be repeated from the follow
ing clause. John v. 21, vi. 32, 35, x. 35, xii. 25, 35 ; Rom. v. 16 ;
Phil. ii. 1, 2 ; Tit. ii. 2, note. So Sept., 2 Kings ix. 27.
9. The King of the Jews — A Mimesis, that is, an ironical use of
an opponent's words.
16. The hall — [Gr. auXrjz-J The Greek word is put before its
Latin synonym, Prostorium.
[20. Led him out — What mystery is hidden under the fact, that
our blessed Saviour was led out of the city, no man, we may suppose,
would have been likely to discover, to say nothing of persuading
others, had not the wisdom of the apostle instructed us, Heb. xiii.
11-14. Harm.J
21. Coming — Either to be present at the Passover, or to see what
would be done to Jesus. Out of the country — Where perhaps he lived.
Happy man, in having no part in the accusation : but for this very rea-
47

370 THE GNOMON OF THE NEW TESTAMENT.
son he was -the less agreeable to the Jews. Of Alexander andRufw—
These two, when Mark wrote, were better known than their father
since he is designated through them. They were distinguished among
the disciples (see Rom. xvi. 13, as to Rufus, who also is there set down
as better known than his mother, though Paul seems to have regarded
her as his mother at Jerusalem) : whence the truth of the fact could
be perceived.
22. They bring — Not merely lead. Golgotha — The genitive.
23. [Omit mew, to drink. Tisch., Alf.J Received it not— He
tasted, but did not drink. Matt, xxvii. 34 : comp; ch. xxvi. 29.
24. [For azaupd>aavzez auzbv, when they had crucified him, read
ozaupwatv auzbv, xai, they crucify him, and. Tisch., Alf.J Having
crucified. 25. Third — Which the sixth and ninth follow, ver. 33. Therefore
Jewish hours, whatever kind or enumeration of hours is employed by
Mark and John, both mean the same part of the day, the forenoon.
Nor have we reason to desire to diminish the number of his hours on
the cross. Jesus hung upon it more than six hours : for even the six
hours, from the third to the ninth, were in themselves, the! equinox
being now past, longer than the corresponding hours at other seasons;
for they were wont to divide the day, whether shorter or longer, into
twelve hours : and between the end of the darkness and Jesus's death,
many events intervened. Some explain this verse thus : It was the
third hour from the time that they had crucified Him. But in that
event, Mark would have said, There were three hours ; and so omit
ting the hour of the crucifixion itself, he would state what occurred
three hours afterwards : for both the casting of lots, and the super
scription, were comparatively rapid acts. And — [Gr. xaij either used
literally, and, in order that Mark may intimate, first, that the sol
diers nailed Jesus to the cross, next, that they divided his garments,
and then erected the cross : or has a relative force, so as precisely to
denote the hour, to which the mention of the crucifixion is both pre1
fixed and added. Comp. John xix. 14 ; comp. xai, ch. ii. 15, end.
[See notes on John xix. 14.] They crucified — Elevating the cross.
28. [Omit this verse. Tisch., Alf] He was numbered with the
transgressors — [Gr. ystd tivbymv.J Isa. liii. 12, Sept. Among the
transgressors, [Gr. iv zdtz dvbyoiz.J The former is stronger.
29. Ah ! — An interjection and exclamation, expressing astonish
ment. Here it expresses wonder with irony.
32. Christ the King — A Mimesis, [that is, an ironical allusion to
the words of an opponent.] Christ refers to the proceedings before
Caiaphas ; king, to those before Pilate.

MARK XVI. I. 371
' ' 34. [Omit Xeytov, saying. Tisch., Alf.J Eloi—Gr. 'EXoji, Heb.
rhx. Matthew has ijXi, $Xi, and so the Hebrew Psaltery [Ps. xxii.
1]: Mark has iXcoi, iXcoi, Eloi, Eloi. And so the Syriac Psaltery.
[Omit the first you, my. Tisch., not Alf] Why — Matt, xxvii. 46, note.
37. Gave up the Ghost — [if ertveuae, breathed his last.J To breathe,
is for the body's advantage : to cease to breathe, for the spirit's.
39. [So cried out — Christ did not die through weakness, but most
freely laid down His life. V. G.J
40. [The less — Literally the little, that is, in stature. Mey.J
41. Galilee — He had sojourned here for a long time: He had come
to Jerusalem, especially at festivals.
42. The day before the Sabbath — When there was the beginning
of rest.
43. Of Arimathea — The article shows, that this had become Jo
seph's surname. Matthew does not insert the article, because he
wrote before Mark. Honorable — Distinguished by- both honor and
dignity. Counselor — Of the Jerusalem Sanhedrim. Boldly — A
praiseworthy boldness. [Not unattended with personal risk. V. G.J
John xix. 38. [Very frequently those who venture so boldly, succeed
better than you would have supposed. V. G.J
44. Marveled — Not merely the cross deprived Jesus of life. [Those
crucified sometimes lingered longer. Pilate had permitted the break
ing of the legs ; but that Jesus had died before this, Pilate first
learned through Joseph. V. G.J Any while — [Gr. ndXai.J This
word is used of even a short interval.
45. When he knew — That Jesus was really dead. He gave — The
body of .the crucified had been at the disposal of the judge. [There
fore the body, which was to be kept free from corruption, was at the
disposal of a heathen. Marvelous ! Joseph would probably have
paid for it a large sum. V. G.J

CHAPTER XVI.
1. Bought — On the day before the Sabbath they prepared the
Bpices, Luke xxiii. 56, also xxiv. 1. Undoubtedly therefore they had

372 THE GNOMON OF THE SEW TESTAMENT.
also bought them then: for on the day after the Sabbath they could
not have bought them so early. Accordingly, either when the Sab
bath was past, must by transposition, be joined with they come, ver.
2 ; or the sense is, the Sabbath having been kept in the interim, viz.,
between the preparation and the first day of the week. Sweet spiees;
Anoint— There is a Synecdoche [that is, the use of a part for the
whole] in both words. They wished to sprinkle the body with the
spices, and to anoint it with ointments, or else to mix the spices and
ointments. 2. Very early in the morning — when the sun was risen — [Not, as
Eng. Ver., at the rising of the sun.J The former clause applies to
Mary Magdalene, John xx. 1 ; the other to the rest of the women.
[Their diligence attained, not their aim, but one much better. Q]
3. From — Therefore the sepulchre had been very securely guarded.
The women, however, were not aware that it had been also sealed.
4. For — The particle intimates both why the women were anxious,
and why they perceived that the stone must have been rolled away by
some unusual power.
5. A young man — An appearance appropriate to angels. Usually,
they appeared in the form of a man, and that a young man in this
case [Matt, xxviii. 2.] On the right side — The attendant angel is thus
at his Lord's side, fitly ministering to Him.
7. But go your way — Antithesis to He is not here ; there shall ye
see Him. And Petei — Who subsequently proclaimed this testimony
in his Acts and Epistles. [What relief this must have afforded to that
sorrow-stricken disciple ! V. G.]
8. They trembled and were amazed. Trembling of body. Comp.
1 Cor. ii. 3, note. Amazement of mind.
9-20. [The genuineness of these verses is much disputed. The
best and now most general view is, that this is an early addition by
another hand than Mark's, Tisch., Mey., embodying facts known by
apostolic tradition. Alf, etc. Ols. in vain tries to defend it as
Mark's.] 9. Early in the morning — Construe with He appeared. Comp. ver.
12. [Remove the comma after week, in Eng. Vers, therefore, and
place it after risen. The time of His resurrection was already im
plied; ver. 2. Mey.J On that very day, nevertheless, the Lord arose
before the dawn.
12. Another — This is the intermediate manifestation between tho
tidings and His open appearance : just as the number two is interme
diate between the one messenger and the many witnesses. [Into Hit
country — Towards Eminaus. V. G.J

MARK XVI. 17. 373
13. Told it — neither believed they them — Luke, xxiv. 34, says they
did believe. Both statements are true. They did believe ; but soon
suspicion and even unbelief returned. The faith suddenly arising,
and entertained at first with a joy, blended with unwonted ecstasy,
was not faith, as compared with that which followed, clear, satisfactory,
and suited to the apostleship. Luke xxiv. 37, 38 ; John xx. 25 ;
Matt, xxviii. 17.
14. Afterwards — Not the last of his actual appearances, but of
those which Mark describes ; [and which occurred on the very day
of the resurrection. For Mark adds : When the eleven sat at meat;
and therefore does not speak of the appearance on the mountain of
Galilee, which he himself touches on very briefly in ver. 7, and
Matthew, xxviii. 16, expressly records. Harm.J As they sat at meat
— When men are most cheered by the coming of those for whom they
were longing. Upbraided — This assumes an indisputable proof, [A
wholesome shaming. V. G.J And hardness of heart — Faith and a
tender heart are united.
15. The world — A command of Jesus Christ, the Lord of all. All
¦—Ver. 20. This is said without limitation. If all men, of all places
tnd times, have not heard the Gospel, the successors of the first
preachers, and those who should have heard it, have not obeyed the
Divine will. Creature — To men first, ver. 16 ; to other creatures sec-
endarily. [Beng.'s words are illustrated by the blessings conferred
on inferior creatures, and even on the earth itself, by Christianity and
its civilization. A If J The blessing is as wide as the curse. The cre
ation of the world by the Son is the foundation of its redemption, and
of His kingdom.
16. He that believeth — The Gospel. The close corresponds to the
opening : ch. i. 15. And is baptized — Whosoever believed re
ceived baptism. Shall be saved : shall be damned — [Gr. xazaxpidija-
ezat, condemned] There is a Synecdoche [that is, a part for the
whole] in both verbs: shall have justice and salvation; shall be con
demned, and perish. He that believeth not — Unbelievers did not re
ceive baptism. The want of baptism does not condemn, unless through
unbelief. The penalty of neglecting circumcision is more expressly
indicated, Gen. xvii. 14.
17. Them that believe— Bj that very faith, of which ver. 16 : comp.
neb. xi. 33, etc. The state of mind whereby Paul was saved, was
the same as that whereby he wrought miracles. Even in our day,
faith has in every believer a hidden miraculous power. Every result
of prayer is really miraculous, even though this be not apparent ; al
though in many, because of their own weakness, and the world's

374 THE GNOMON OF THE NEW TESTAMENT.
unworthiness — not merely because the Church, once planted, needs
not miracles, though no doubt the early New Testament miracles have
"made" for the Lord Jesus "an everlasting name" (comp. Isa. lxiii.
12) — that power does not exert itself in our day. Signs were in the
beginning the props of faith ; now they are also the object of faith.*
These — The most palpable miracles are here alluded to, and such as
are entirely removed from every suspicion of trickery. Shall follow
— The word and faith precede the signs, ver. 20. In my name—
Which believers call upon. New — Which they themselves had not
previously known : or even such as no nation had previously spoken:
1 Cor. xii. 10. For in Acts ii. 4, the tongues of the Parthians, Medes,
etc., are called other, not new tongues. Other [Gr. ezepaij tongues
were those used before, by the various nations : but new [Gr. xatvai]
tongues, as at Corinth, where one spake the language, another inter
preted, although no one was present who used the foreign tongue ; a
kind of prophetical exercise. [See Acts ii. 4, note.]
18. Deadly — The raising of the dead is not here mentioned ; Jesus
Christ performed more than He promised. But we read only of the
raising of Tabitha by Peter, and of Eutychus by Paul : for now that
the Saviour has entered His glory, it is more desirable to fly by faith
from this world into the other, than to return to this life.
19. The Lord — A noble and appropriate title, ver. 20, [ch. xii.
36]. After He had spoken unto them — He gave them His instruc
tions, not only on the very day of the resurrection, so fully described
by Mark, but even throughout the succeeding days. [Comp. note on
Matt, xxviii. 19, 20.]
20. Everywhere — Ver. 15. When Mark wrote his Gospel, the
apostles had already gone forth into all the world ; Rom. x. 18 : there
fore excepting Peter, James the Elder, John, James the Less, and
Jude, we find no mention in the New Testament books of any apostle,
save Paul, after the second or fifteenth chapter of the Acts. Each
one became best known where he preached. No apostle's name, but
Christ's only, was celebrated throughout the world.
[A careful study of ver. 9-20, seems to show that Mark was not
the writer ; but that it is an authentic fragment, added to complete
the Gospel, in very early times, by an unknown hand; but strongly
sanctioned, and claiming our reception and reverence. They are
totally unconnected with ver. 8., where there is a sudden break in the
narrative. Alf.J
* Bengel here alludes to a miracle of healing wrought in 1644, on a damsel who bail
been a hopeless cripple for eight years, in Leonberg in Wirtemberg. The details are
given in a note by E. Ii., but we omit them without further remark.

LUKE I. I. 375

ANNOTATIONS

ON THE

GOSPEL ACCORDING TO ST. LUKE.

CHAPTER I.

1. Forasmuch as — A brief dedication belonging to both works of
Luke : or a Preface remarkable for its gravity, simplicity, and can
dor. Many have taken in hand — Luke does not mean Matthew and
John, who had been among the eye-witnesses of the facts and minis
ters themselves ; not to mention that Luke wrote before John, and
does not seem to have seen Matthew's book. There is besides only
Mark; but Luke says many, and uses the indifferent word iTre-^siprjaav,
have taken in hand, with which accords the particle xadwz, even as,
which implies that the writers either sought after or attained agree
ment with the accounts of the eye-witnesses and ministers ; and the
expression xdyoi, to me also, which does not so much contrast Luke
himself with the many as number himself with them, yet so that he
may somewhat contribute even yet to the assurance and constancy of
Theophilus. He therefore intimates, if only he means to include
Mark [which indeed, on comparing the forms of expression and the
order of narratives in each, seems not unlikely. Harm.J, that much
not told by Mark, is ready to his hand ; but that the other writers,
as, for instance, he who wrote the~Gospel according to the Egyptians,
contribute less towards certainty and assurance. To set forth in order
—In writing or words of instruction. Surely believed — Gr. z&v
HMtXijpoipopYjpeviov. nX'fjpoipopia, attributed to a man, denotes fullness
of knowledge in the understanding, or of eager desire in the will : to

376 THE GNOMON OF THE NEW TESTAMENT.
a thing, fullness of vigor. 2 Tim. iv. 17 ; Heb, vi. 11, note, fuch
vigor characterized zd npdyyaza, the Christian facts, which Luke
describes in both his works, while they took place : and these facts
alone: hence, this periphrasis designates these facts sufficiently. The
facts occurred in the sight of the world : Acts xxvi. 26. Among us
— In the Church, but especially among teachers, and those veterans.
2. [Delivered — Orally. In contrast with the setting forth in writing,
ver. 1. Mey.J Delivered them unto us — To me, and to the other
companions of the apostles. From the beginning — Not Paul alone,
who was converted after the beginning, informed Luke. Eye-witnesses
and ministers — They themselves saw, and what is more, ministered!
So also Paul was a minister and witness : Acts xxvi. 16 ; and even the
Lord's Mother, Mary : Acts i. 14. There were many such witnesses, ad
vanced in years, of the highest authority [as twelve apostles, seventy
disciples, Mary Magdalene, and a number of others. V. G.J 1 Cor.
xv. 6 ; Rom. xvi. 7. Such as these, and their companions, wrote the
books of the New Testament. No room was left for doubt. The
word — Acts x. 36. This one "word" embraces many "words,"
ver. 4.
3. Seemed good to me — A holy inclination, worthy a man of the
Gospel. Had perfect understanding — Gr. 7tap-/jxoXou^rjxozi, having
followed up — A well chosen word : said of him who has been all but
present himself at all the events, and has learned them from those who
were present ; for instance, of Timothy, 2 Tim. iii. 10, whom Paul
took with him soon after the persecutions, which he had endured at
Antioch, etc. It is the opposite of dTioXJXeiyyai, it escapes me, I do
not take. It tells why Luke concluded that he both could and ought
to write. He it is who in Acts xiii. 1, or at least in Acts xvi. 10, al
ready filled an evangelical office. From the very first — Gr. avwiev,
from above. From the beginning, ver. 2, 5. [He intimates by this
term, that he meant to supply what Mark omitted. — Harm] Scrip
ture gives us the sources, even of the Gospel and the Church. All
things — All these matters had been followed up by Luke accurately.
In order — As Luke had followed up all things, it was next in order
to describe them. And indeed this Preface breathes the joy of a
knowledge freshly acquired. Moreover he describes in order, first,
the Acts of Christ, Plis conception, nativity, boyhood, baptism, gra
cious deeds, preaching, passion, resurrection, ascension : then the Acts
of the Apostles. Yet notwithstanding this, he sometimes joins to
gether events which occurred at different times : ch. i. 80, iii. 20, etc.
Most excellent Theophilus — This Theophilus, according to the ancients,
wa,s of Alexandria, where instruction, ver. 4, especially flourished.

LUKE 1.5. 377,
He was a most noble man, as the title given him by Luke shows:
comp. Acts xxiii. 26, xxiv. 3, xxvi. 25. The same title is not given
to the same Theophilus in Acts i. 1, either because he was then in
private life, or because his excellence and Luke's intimacy with him
had increased. Now the title is a proof that the Gospel history is
true, and has been offered from the beginning to men of the highest
distinction. The holy examples of illustrious men, described in these
books, might stimulate Theophilus to imitate them.
4. That — The design of the book, [which John states at the end,
ch. xxi. 24. Harm.J Know— Gr. imyvqiz, a compound verb, em
phatic. [Of those accounts wherein, etc., not things, but Gr. Xbywv,
words, that is things expressed in words. Alf.J Hast been instructed
— By the mouth of others. This Catechesis, or instruction, also com
prises sacred history. Luke assumes that his authority is greater
than that of the former teachers of Theophilus. [Certainty — This is
where nothing spurious is added, nothing essential is wanting, and all
is attested by adequate proofs. V. G.J '¦
5. There was — Immediately after the Preface, Luke enters upon
the History of Jesus Christ from His entrance into the world, to His
ascension into heaven. In this History observe :
'I. The beginning : including,
1. The conception of John, - - Ch. i. 5-25
2. The conception of Jesus Himself, "- - 26-56
3. John's nativity and circumcision : hymn of
Zacharias : youth of John, - 57-80
4. Jesus' Christ, (a) Born, - - - ii. 1-20
(b) Circumcised and named, - 21
(c) Presented to God, - - 22-38
(d) His native region and growth, 39, 40
II. The middle : when He was twelve years of age,
and afterwards, ... - 41-52
JII. His course itself.
1. Entrance to it : wherein is described the Bap
tist; the baptism, the temptation, iii. 1, etc.; 21, etc.,
iv. 1-13
2. The acceptable year in Galilee,
A. Declared at Nazareth, ... 14-30
B. Made good in fact,
a. At Capernaum, and in that region. Here
observe,
'1. Acts not blamed by adversaries; where
Jesus,
1. Teaches with power, - - - 31, 32
2. Delivers one possessed, - 33-37
3. Cures Peter's mother-in-law, and many
sick, - - - - - 38-41

378

THE GNOMON OF THE NEW TESTAMENT.

4. Teaches everywhere, - - Ch. iv. 42-44
5. Calls Peter, and also James and John, - v. 1-11
6. Cleanses a leper, ... 12-16
2. Acts blamed by adversaries, with gradu
ally increasing severity.
Here belong —
1. The paralytic, - 17-26
2. The call of Levi, and eating with pub
licans and sinners, ... 27-32
3. The question as to fasting answered, - 33-39
4. The ears of corn plucked, - - vi. 1-5
5. The withered hand restored, and plots
of enemies, ... - 6-11
3. Acts which affected various persons va
riously,
1. The chosen apostles, ... 12-16
2. Other hearers, - - 17, 18; 20-49
3. The centurion, - - vii. 1-10
4. The disciples of John, where we have —
a. The occasion of their coming, the
young man raised at Nain, - - 11-18
b. The embassy, - - - 18-23
c. The reproof, - - - - 24-35
5. Simon the Pharisee, and the sinner, the
woman of much love, - - 36-50
6. His immediate attendants, - - viii. 1-3
7. The people, .... 4-18
8, His mother and brethren, - - 19-21
ft. On the sea, - - - ' - 22-26
And beyond the sea, - - - 27-39
^y. On this side of the sea again :
1. Jairus, and the woman with haemor
rhage, .... 40-56
2. The apostles sent forth, - - ix. 1-6
3. Doubt of Herod, ... 7-9
4. Report of the apostles, - - 1"
5. Zeal of the people : the Lord's kind
ness : five thousand fed, - - 11-17
3. Preparation for the passion, etc.
A. Recapitulation of the doctrine of Christ's
person. Silence commanded : the pas
sion foretold ; following Him enjoined, 18, 19, 21, 22,
* J 23-27
B. Transfiguration on the mountain ; the luna
tic healed ; the passion again foretold ;
humility and moderation commanded, 28, etc ; 37,
etc. ; 43, 44, 46, 47, 49, 50
C. Great journey to Jerusalem to suffer. Here
in we may make eighteen divisions :

LUKE I. 5. 379
'I. The Samaritans, unfriendly, yet toler
ated, .... . Ch. ix. 51-57
II. On the way : unsuitable followers repulsed :
suitable ones constrained, - - 57-62
III. Afterwards, seventy messengers sent
before : and received back with joy, - x. 1-24
And a lawyer taught love to his neigh
bor by the example of a Samaritan, - 25-37
IV. In a certain village, Mary preferred to
Martha, .... 38-42
V. In a certain place the disciples are taught
to pray, - - xi. 1-13
A demon cast out ; the
act defended, - 14-26
A woman's exclama
tion corrected, - 27, 28
People eager for a sign
reproved, - - 29-36
VI. In a certain house Pharisees and Scribes
are refuted, - - - 37, etc. ; 45-54
VII. A discourse is addressed to the disci
ples, - - xii. 1-12
To one inter
rupting, - 13-21
To the disciples, 22-40
To Peter, - 41-53
To the people, - 54-59
VIII. The need of repentance is shown, - xiii. 1-9
In the synagogue a woman is healed on
the Sabbath, as the kingdom of God
advances, .... 10-21
IX. On the journey, He declares the small
number of the saved, - 22-30
X. On that day Herod is called a fox ; Jeru
salem is reproved, - . - 31-35
XI. In the house of a Pharisee, a man with
dropsy is healed on the Sabbath, - xiv. 1-6
Humility is taught, ... 7_H
True hospitality, - - - 12-14
The principle of the great feast, - 15-24
Self-denial required, - - 25-35
XII. Joy over repenting sinners is defended, xv. 1, 2, 11, etc.
A duty is enjoined on the disciples, - xvi. 1-13
And the avarice and derision of the
Pharisees are rebuked, - - 14-31
Warning against offences, - - xvii. 1-4
The faith of the apostles is increased, - 5-10
XIII. On the borders of Samaria and Gal
ilee, He cures ten lepers, - - 11-19

380 THE GNOMON OF THE NEW TESTAMENT.
XIV. He answers the question as to the time
of the coming of God's kingdom, Ch. xvii. 20-37
He recommends continual and humble
prayer, - - xviii. 1, 2, 9-14
XV. He blesses little children, - - 1 5-17
He answers the rich man, - - 18-27
And Peter, .... 28-30
XVI. He foretells the passion a third time, - 31-34
XVII. Near Jericho, a blind man healed, - 35-43
XVIII. In Jericho, salvation is conferred on
Zaccheus, - - - xix. 1-10
An answer on the sudden appear
ance of the kingdom, - - 11-28
4. Acts at Jerusalem.
'A. The first days of the great week.
(1. Royal entry, ----- 29-44
2. The temple,
a. Its abuse corrected, - 45,46
ft. Its use restored, - - - - 47,48
And vindicated, - - - - xx. 1-8
3. Discourses in the temple :
a. The parable of the husbandman, - - 9-19
ft. The answer concerning tribute-money, - 20-26
And the resurrection, ... 27-40
y. The question as to David's Lord, - - 41-44
d. The disciples warned, ... 45-47
e. The widow's offering praised, - - xxi. 1-4
4. The end foretold, of the temple, the city, the
universe, - 5, 6, 8, etc., 25, etc., 28, etc.
5. The covenant of the adversaries and the traitor, xxii. 1-6
B! Thursday. a. The preparation by Peter and John, - - 7-13
b. The Supper, and discourses, - - 14-23
c. Who is the greatest ? ... 24-30
Peter and the rest are admonished, 31, 32, 35-38
d. On the Mount of Olives :
1. Jesus prays to the Father, is strengthened
by an angel, and arouses His disciples, - 39-46
2. Is betrayed: is rashly defended against as- iff ro
sailants. Conducts Himself holily, - 47-00
e. Is seized and led into the high priest's house, 54
Peter denies Him, and weeps, - - - 55-62
The Lord is mocked, ... - 63-65
C. Friday. a. Passion and death. Acts
1. In the council, etc., ... 66-71
2. In the Governor's hall, - - - xxiii. 1-5
3. Before Herod, .... 6-12
4. Again in the Governor's hall, - 13, 14, I'--]'
5. On the way, - - - 26-32

LUKE I. S. 381
6. At Golgotha; where we have
a. The cross itself; and Jesus's prayer, Ch. xxiii. 33, 34
b. The garments parted, - - - 34, 35
c. The taunts, including the inscription on
the cross, .... 35-39
d. One of the robbers, however, converted, 40-43
e. The portents, and the death of Jesus, - 44-46
/. The spectators, - - - 47-49
[ft. Burial, - - - - - 50-53
D. The preparation and the Sabbath, - - 54-56
E. The Resurrection : it becomes known —
a. To the women, .... xxiv. 1-12
b. To two going into the country, and to Simon, 13-35
c. To the rest also, - - 36, 37, 44, 45
F. Instruction of the apostles ; Ascension of our
Lord ; alacrity of the apostles, - 46-53
Herod — All is set down clearly: names, dates, places. [Many
false prophets, as Mohammed, without definite purpose and by slow
degrees, have formed parties, and afterwards deceived both themselves
and others : hence the descent and early condition of such are un
known, unreliable, and fictitious. But the conception, nativity, in
fancy, boyhood, etc., of Jesus Christ, are accredited by signally strik
ing proofs. From eternity God foreordained them, and by his an
cient prophets declared them, and confirms their fulfilment by works
of irrefragable witnesses. Harm.J Judea — The scene of all the
events. Priest — Not the high priest, but one from the courses. Of
the course of Abia — The priests were divided into twenty -four courses,
and the course of Abia, or Abijah, was the eighth, 1 Chron. xxiv. 10.
Course, Gr. 'Eiprjpspia, in the Septuagint answers to the Hebrew
fipSrra, sometimes also mntro. Each course in order took the priestly
duties seven, days, from Sabbath to Sabbath. [Behold how, at the
commencement of the year, with the coming of the angel's message
to Zacharias, the New Testament was begun. V. G.J
6. Righteous — The goodness of Scripture, in speaking of the
righteousness of the pious, ought not to be set in opposition to the
doctrine of justification. Both — God brings forth chosen instruments
by pious parents. Before God — Gen. xvii. 1. Commandments —
Moral. Ordinances — Ceremonial. Heb. ix. 1.
7. And — They now had no hope of offspring, for a twofold reason,
ver. 18, 36, (comp. Rom. iv. 19) ; and perhaps were now not even
seeking for it. Well stricken — Literally, far advanced in days. A
sweet description of the old age of the godly, holding in view the
blessed goal.
8. [In the order of his course — In twenty-four weeks the courses

382 THE GNOMON OF THE NEW TESTAMENT.
of the priests completed a rotation ; and this alternation prevailed
up to the destruction of the temple. V. G.J
9. His lot — The duties of the priests were distributed by lot.
[Partly for the sake of order, partly to avoid disputes. Crusius, cited
by E. B.J ' To burn incense — Ex. xxx. 1, etc. [The most honor-
able of the daily duties allotted to the priests. The same one could
fulfil it but once. Alf.J
10. Whole — Then Zacharias entered upon his duty on a solemn
day, perhaps the Sabbath. Ver. 22, 23.
11. An angel — Whose name was afterwards communicated to Zacha
rias, ver. 19.
13. Fear not — The first address from heaven in .that New Testa
ment dawn, so charmingly described by Luke. The fact is here
sweetly set before us ; then we are led by rugged and severe paths to
a most delightful issue. So afterwards the Apocalypse. Is heard—
This is to speak to the heart. Acts x. 4. Thy prayer — His desire
had been for offspring in former days. [But did not longer cherish
an expectation of its fulfilment. V. G.J John — The name of John
was prescribed : that of Mary was not.
14. Rejoice — Ver. 58, 66.
15. The Lord — God the Father is meant. Soon after he speaks
also of the Holy Ghost and the Son of God. Now that the forerun- '
ner of the Messiah comes, the economy of the Holy Trinity is more
fully opened. Shall drink neither wine nor strong drink — So also
Judg. xiii. 4, drink not wine nor strong drink. Hxspa, strong drink,
from the Heb. "iJiy, denotes all drink distinct from wine, and yet in
toxicating, as juice of the date, malt liquor, etc. Such abstinence was
enjoined on John, also on Samson's mother. And — Similarly, filled
with the Spirit, is opposed to drunk with wine, Eph. v. J8. From—
A concise expression : meaning, in the womb (ver. 41, 44) and thence
forward. 16, 17. Shall he turn, shall go 'before— To the former word corres
ponds to turn, to the latter to make ready, ver. 17. [To — Him from
whom their sin has turned them away. Mey.J The Lord— -Christ,
God. Comp. ver. 19. Before him — That is, the Lord his God,
and ver. 76.
17. He — Antithesis to the others, many, ver. 16. Before him, Gr.
ivtbmov, before His face — Immediately before. To turn — The language
in this passage, as often in prophecies, is figurative, concise, and as it
were poetical. The sense is : John shall bring it to pass that parents
and children alike, the disobedient and the just, men of every age
and character, be prepared for -the Lord. But it was not proper to

LUKE I. 19. 383
say: He will turn or convert the disobedient and the unjust along
with the obedient and just ; for the just need no conversion. There
fore, instead of the concrete, the abstract is used' He will turn the
disobedient to the mind of the just ; that is, he will turn, or bring
back the regardless, so that they will join the just, putting on their
docility and wisdom ; and, as the just are ready, so the disobedient
will be made ready for the Lord. Hearts — The heart is the seat of
conversion, obedience, prudence. Of the fathers to the children —
[Beng. would render nazepwv ixl zexva, of the fathers along with the
children, and so in Mai. iii. 24. But the Eng. Ver. is literal and
right. He shall restore that parental love, which hag grown cold in
the prevailing moral degradation. Mey., De W.J The expression has
a proverbial force, signifying a multitude. (Ver. 16.) So Gen. xxxii.
11, the mother with the children. Also hip and thigh — Judg. xv. 8.
Yet at the same time the care of the fathers for the salvation of their
children may be considered as alluded to, as opposed to what takes
place in a flight, as Jer. xlvii. 3, the fathers shall not look back to
their children. And the disobedient, etc. — literally, and the disobedient
in the wisdom or prudence of the just — This is set down instead of
what is found in Malachi : and the hearts of the children to their fa
thers. Disobedience is especially a youthful fault : wisdom and just
ice are especially becoming in fathers. The angel says, in the wisdom
not to the wisdom. The sense peculiar to the^'usi, is immediately put
on at conversion. To make ready a people prepared for the Lord —
Asyndeton [no conjunction, as and, before to make ready.] The peo
ple is to be made ready, lest the Lord find the people not ready, and
crush them with His majesty. Mai. iv. 6. A people prepared — At
tending to John, who prepares them obedient to the Lord ; no longer
having the hearts described in Prov. xv. 7, Sept. The hearts of fools
are not safe. On Elias, see Sir. xlviii. 11, and to turn the father's heart
to the son, and establish the tribes of Jacob. That the book of the Son
of Sirach is far from low and common, is shewn by its accordance with
the angel's words. See also Matt, xxiii. 34, note.
18. Whereby shall Iknow — Gr. Kazd zi yvibaopai. So Gen. xv. 8,
Sept. The question of Zacharias bears on the fact itself, and thus
labors under a want of faith : while Mary's inquiry how, assumes, in
faith, the fact itself. Ver. 34, 45.
19. Gabriel— The authority of the heavenly messenger is reason
enough why Zacharias ought not to have doubted. Plis name, com
pounded of 13J man and hx God, indicates the subject of his embassy,
the incarnation of the Son of God, God is man. Gabriel had ap
peared to Daniel also. The same angel, on the same business. That

'384 THE GNOMON OF THE NEW TESTAMENT.
stand — Gr. ndpeazrjxioz, stand with, or by. Seven angels stand in the
presence of God, Rev. viii. 2. Gabriel, one of these, stands by or
stands with six others. Am sent — Ver. 26; Heb. i. 14. Glad
tidings — Gr. euayyeXlaaa&at. Thus marking the beginning of the
Gospel: ch. ii. 10, 17, iii. 18; Mark i. 1.
20. Behold — As to say, by this thou shalt know. A suitable sign is
given at his request, though not one which he desired. Dumb, Gr.
auonwv, silent — That is, actually. Not able to speak — Deprived of the
power. Comp. ver. 64, his mouth, his tongue. For the most part, those
who have received any great revelation have lost some natural power,
without real harm. Jacob was lamed, but it was not a blemish, but an
honor: Zacharias was dumb : Saul deprived of sight. This, at the same
time was a spiritual medicine to Zacharias, lest he should pride himself
on the predicted greatness of his son. Until — Comp. ver. 64, with ver.
13, 63. [That is, until the day of John's circumcision, on which he
received his name. V. G. God views nine months' silence as fit
penance for one distrustful word. Q.J Because — Therefore it was
strictly a punishment. Thou believest — He did not believe : there
fore he could not speak. Fulfilled — The event chiefly produces faith.
In their own season — Their proper season. Comp. time, Rom. ix. 9.
2 Kings iv. 16.
22. Speak — For instance, to give the blessing. Zacharias, while
dumb, was excluded from priestly duty. This is a prelude to the end
of the ceremonial law, at Christ's coming. Perceived — Benefit accom
panied the very punishment of Zacharias. Thus all were roused to atten
tion. [Speechless — Or deaf and dumb. Gr. xmipbz. See ver. 62. Alf]
23. To his own house — A concise expression : understand the city,
in which Zacharias dwelt, ver. 39. So also ver. 56. The house of
Zacharias is opposed to the temple of the Lord : ver. 9.
24. Those — Days, ver. 23. Hid — That her pregnancy might be
unobserved : and that her pregnancy might be afterwards the more
obvious. [Rather, because of the quiet needed in the first months of
pregnancy. De W., etc. But Mey. thinks the reason to he ex
pressed in her words : The Lord has determined to take away her
reproach ; therefore she will take no step toward it, but in full faith
await his time for making his gift known.] Saying — To the sharers
of her joy.
25. Thus— As all saw five months after. Days — Ordained.
Looked on — Comp. regarded, ver. 48 ; visited, ver. 68. Reproach— -The
surname of barren, ver. 36. Among men — She had scarcely accounted
herself among men, for her barrenness.
27. To a virgin—Matt. i. 23. Espoused— By divine direction.

LUKE I. 3 2. 385
It would not have been becoming for Mary's betrothal to take place af
ter the annunciation of the angel. To a man— Who was to act as guard
ian both of the virgin and of her offspring. Of the house of David —
Construe with Joseph; comp. ch. ii. 4. Yet Mary is not excluded.
28. [Omit b dyysX.oc, the angel. Tisch., Alf.J Came in — Probably
at evening. Comp. Dan. ix. 21. Favored, Gr. xeyapiziopev/j — Eph.
i. 6. Vulg. gratia plena, passively. Filled with grace — That is who
has found favor, ver. 30. So called, not as mother of grace, but as
daughter of grace, especially at that early time. With thee — the
Lord be with thee — [Not is, as Eng. Ver.J Comp. Matt. i. 23, end
and note. It is parallel to yaipe, Hail. The Indicative is assumed
and this Optative endorses it. So Judg. vi. 12. The Lord be with
thee. Thou— The Vocative : as Acts iv. 24. [Omit the clause,
Blessed art thou among women. Tisch., Alf.J
29. [Omit idouaa, when she saw him. Tisch., Alf.J Was troubled —
Her trouble arose from the apparition itself. When she saw — She seems
then not to have been accustomed to apparitions before. [All, both what
was foretold to herself, and what afterwards followed, befel the Virgin
unexpectedly. But if her conception had been immaculate, as many
Romanists teach, she could hardly have formed such a commonplace
estimate of herself, with all her vast modesty. V..G. Omit auzou,
his. Tisch., Alf.J What manner — The phrases which had been ad
dressed to her, hail, and, the Lord with thee, were themselves Ordinary;
but from the peculiar and strange titles which the angel added, Mary
understood that the phrases, especially when joined with them, were
employed with new and high force. In all angelic apparitions, there
is no other instance of such a salutation. Mary not only wondered,
but also cast in her mind, what manner of salutation this should be,
what it meant, and to what it tended.
30. For thou hast found favor — Heb. jn nxd. So Acts vii. 46 ;
Heb. iv. 16. ' ,
31. Behold — This address contains the sum of the Gospel, re
peated ver. 50, etc., 68, etc., ch. ii. 10, etc., xiv. 30, etc. Comp. the
words, 2 Sam. vii. 8, etc.
32. He — The Messiah is clearly described, as ver. 68, etc., and
ch. ii. 30, 31. Great — The greatness of John, ver. 15, is far exceeded
by the greatness of Jesus, described here. [See ver. 33, and comp. Dan.
ii. 35 ; Eph. iv. 10. V. G.J He shall be called the Son of the Highest—
Jesus, even apart from the Divine nature, and the personal union, by the
singular manner in which he was conceived and born, is in an exalted
sense far above all angels and men, the Son ofthe Highest,. The throne of
His father David— Christ was promised to the fathers, especially to

386 TflE GNOMON OF THE NEW TESTAMENT.
Abraham, as the Seed; by Moses, a prophet, us Prophet; ta David, a
king, as King. Even the temporal kingdom of Israel belonged to
Jesus Christ by hereditary right. Masseheth Sanhedrin, ch. iv.,
says, that Jesus is nearest the kingdom, rroW? anp.
33. House of Jacob — Gentiles are included in this house, as under
the name Rhine, are included the rivers that flow into it. Yet the
house itself is principally intended, at this early period, in an address
to an Israelite. At this early stage, the progress to come is designated
generally : the spiritual sense lies hid, so ver. 68, etc. Kingdoin—
Repeat, over the house of David, on the throne of David: Isa. ix. 7.
What is not yet done, shall be.
34. How — This how does not violate faith, ver. 45. Know not— The
present, referring to the very moment of the conception to come. She
gathers from the words of the angel himself, that she is not to know
man. Seeing or since is not conditional, but positive. Mary under
stood that this promise was given to her when just about to be fulfilled,
without reference to the consummation of her espousals. To Jcnowh
this sense is said of woman as well as man, Num. xxxi. 17 ; Judg.
xi. 39.
35. [Holy' Spirit — Not the Holy Ghost, in the theological sense, but
the creative power of God, Gen. i. 2. God the Father was Father
of Christ in body and spirit. Ols.J Power of the Highest— These
words, Spirit and Power, are often put in conjunction, ver. 17; but :
here the power of the Highest rather „ denotes, by Metonymy, the
Highest, whose Power is infinite. So, the power of our Lord Jem
Christ, 1 Cor. v. 4. The coming of the Holy Ghost upon Mary made
her fit to receive the overshadowing of the power of the Highest. Over
shadow thee^ — This overshadowing denotes the mildest and most gentle
operation of Divine power, that the Divine fire should not consume
Mary, but make her fruitful. Comp. Mark ix. 7 ; Exod. xxxiii. 22.
Many suppose allusion is here made to nan, veiled, as a bride. [The
metaphor is taken from a cloud, in which the Deity had appeared'also,
Exod. xl. 34 ; 1 Kings viii. 10, etc. De W.J It was not becoming
that the will of man or of the flesh should forward this. Whatever con
tributed not only to the ouXXyipic, the conception, but also to the nour
ishment of the holy infant, was taken from the body of Mary. Ana
it may be viewed as so taken, either before the moment of actual
union with the Divine. Word, Abyoc, or else in the very act and state
of union. Before the union, like the mother herself, it needed redemp- ,;
tion by virtue of the atonement to be effected through the God-man
Christ, and it was sanctified by the Holy Spirit ; and thus took place
the union of the Word and the flesh, now holy. I may buy a farm:

LUKE I. 3 7. 387
and out of the produce of the farm, by after cultivation, may pay for
the farm itself, made much more valuable since its culture. David
bought the temple area for a few shekels [2 Sam. xxiv. 24] ; but it
became invaluable, when the temple was built upon it. Therefore also —
Thus the angel answers the question, how, ver. 34. That which is
conceived; [not which shall be born, but literally, begotten, as Matt. i.
20. Mey. Nor is of thee, Gr. ix aou, genuine here. Tisch., Alf, Mey.J
in this new and peculiar manner. Abstract terms, and those ex
pressed in the neuter gender, accord with these beginnings ; ver. 68,
71, 78, ii. 25, 30, 38. Holy— This word is regarded by Tertullian,
the Syr. Version, the author of the discourse against all heresies in
Athanasius, and other ancients, as part of the predicate, shall be
„,caUed Holy, (and) the Son of God. The sentence is certainly much
„ .condensed. There is something to be conceived : that which is conceived
. shall be holy ; this holy thing shall be called the Son of God. The
whole is inferred from the words of the angel immediately preceding,
thus : The Holy Spirit shall come upon thee ; wherefore that which
is conceived shall be Holy. The power of the Highest shall over
shadow thee ; wherefore that Holy thing shall be called the Son of
God. Ver. 32 is parallel : Thy Son shall be great, and shall be called
the Son of the Highest. In Divine things, greatness and holiness go
close together. Of this Holy One the same angel spoke, Dan.
ix. 24.
36. And behold — To Mary, who believed, is given spontaneously
a kinder sign than to Zacharias, who did not believe. Thy cousin —
¦', literally, kinswoman. Therefore John and Jesus also were kinsmen.
[How Mary and Elizabeth were related is not known ; but as the lat
ter was of the tribe of Levi, it must have been by some marriage be
tween the families ; Alf. Unless, with Mey., De W., we suppose
that Mary may have been of Levi too ! Mary is nowhere said to
have been of Judah, but ver. 32 seems to imply it ; comp. Ps. cxxxii.
11, and it has ever been believed in the church. Alf.J A son — Eliz
abeth's pregnancy was unknown among men, except her own family ;
but here we find even the time and the sex of the offspring revealed
with divine authority to Mary, to strengthen Mary's faith. But of
the office of the forerunner nothing is said ; for Mary would hear it
from his mother.
37. Nothing shall be — Literally, Every word or thing shall not be —
It is not worth disputing whether contradictories can be performed ;
for they are not properly a word : nor is a deed undone, a word ; for
repentance of His deed or promise does not occur to God: Gen.
xviii. 14, Sept. Is any word impossible with God? [But ffiya,

388 THE GNOMON OF THE NEW TESTAMENT. 3
word, never means thing, comp. Matt. iv. 4. Alf. The true render
ing is, for not without power (but effectual and mighty) shall even
word be, on the part of God. Mey.J i
38. Be it unto me — Compare the assent of David, 2 Sam. vii. 25
28. Departed — As he before came in, ver. 28.
39. Arose — The angel had suggested the occasion, ver. 36. [I
those days — The sixth month, ver. 26, 36. V. GC] With hasten
Inoud-q, haste, and its derivatives and compounds, often in, Sept.. fo
nbru. To a city of Juda — Luke does not specify the name (Hebron
Jos. xxi. 11) of this city of the priests in the hill country; but
specifically names the tribe, Juda. Here then, we may reasons
suppose that the conception of Jesus Christ took place. [1
haste of the holy Virgin just noticed accords with this. Ham]
Then occurred remarkable motions in Elizabeth, and her infant, ano
in Mary, ver. 41, 42 : also the particle yap, for, in' ver. 44; has an
altogether peculiar weight, expressing the reason why, at just this
point of time, Elizabeth first proclaims MaVy the mother of her Lord.
So important is the conception indeed, that, if it had happened at
Nazareth, He would have been called a Nazarene for that reason, ra
ther than from the abode of His parents there. But this abode if.
given as the single cause of that surname, [ch..iv. 16,' 24.] As it is,
the Lord, in respect of His mother and ancestor, and the places alikf
of his conception and his birth, was sprung from Juda. i
40. Saluted — The saints salute in one way, the ungodly in another
No reason comprehends how moving and effectual is the will of tb
saints, drawing from God > in faithful, loving prayer, blessings fo
friends who can receive them. I
41. Was filled — Spiritual impulses reached infant and mother, tc
gether : ver. 15. ¦
42. Spake out with a loud voice — Comp. Acts xvi. 28. Butavaipwvm
this verb, is employed in a very different sense ; for instance^ of tt
sounds heard in public worship, arranged by David. And said-~g
until after these words which proceeded from the Holy Spirit, and\fo
lowed the salutation of Mary forthwith, did Mary report to Elizabet*
what the angel had announced to her. Blessed — These words, whichr
the angel's salutation were last, stand first in Elizabeth's salutatior1
And blessed— This was not added in ver. 28. Fruit— Mary was tro)
the mother of Jesus.
43. Mother— This new title must have moved the inmost soul o
the Virgin mother. The Mother, she says of my Lord; but notih
Lady. Of my Lord — Comp. ch. xx. 42; John xx. 28.
44. .for— This seems to intimate, that the infant leaped at the vei

LUKE I. 51. 389
moment, when Mary began in fact to be mother of the Lord. Comp
from henceforth, ver. 38. Leaped — Nor was that leap of salutation
its only act of faith ; he was filled with the Holy Ghost, ver. 15.
I 45. Blessed — This is evident from the contrast in Zacharias. Be-
Hffoed — Ver. 38. That titer e shall be—Gr. ozi, [which may also be
rendered for, (as Eng. Vers., and so Alf.,) but unsuitably here, as the
iromise was fulfilled already. Mey., De W., etc.] Her — An em
phatic reference to she that believed, put for to thee : as in ch.
I'm 34.
j 46. Said — In words or even in writing. Mary had received the
message after Zacharias, and yet she first raises a hymn of joy : the
songs of both ought to be compared together, and with the words of
the angel, ver. 28, etc., 13, etc. ; and in another point of view with
the language of Hannah, 1 Sam. ii. 1, etc., and with the thanksgiving
of David, 2 Sam. vii. 18, etc., on the same subject : also Ps. xxxiv.
The hymns of Mary and Zacharias obviously breathe the spirit of the
New Testament. And Mary was divinely so guided, that, even though
she did not thoroughly understand all (ch. ii, 32, 50), yet she uttered
the mystery in words appropriate even to its most profound meaning.
She praises God in behalf of herself, her blessed offspring, and Israel.
The beginning of the hymn accords with Ps. xxxi. 7, Sept, I will re
joice and be glad at thy mercy, for thou hast looked upon my low
estate.
I 47. Saviour — Preserver. This is the force of the name, Jesus, ver.
31. [Mary, by this word, reckons herself among that which was
lost. She obtained salvation, not from herself, but from Jesus.
V.G.J 48. Low estate — James i. 10. Septuagint often render 'jy by this
;J word zaiteivmaic. Her lowliness fitted Mary to receive the great
things, in ver. 32, 33. Call me blessed— Comp. ver. 45, ch. xi. 27,
.: 28. AU generations — All posterity.
iff 49, 50. And — He whose name is holy, and whose mercy, etc. For
jj these three clauses are joined together by the and, repeated. The
^Hebrew "ibw, ivhich, is often not expressed. The new paragraph does
f not begin until ver. 51,
[ 50. To generation — Although the promise seems to tarry long, yet
it is fulfilled, and that to everlasting. The same generations call
Mary blessed, ver. 48.
51-53. Hath shewed strength — hath sent empty away — God de
signed to do all this through the Messiah, and his mother was experi
encing in herself a proof of this fact. [Thus what God will do by the

390 THE GNOMON OF THE NEW TESTAMENT.
Messiah, is represented in prophetic language by the past tense. Be
W.J The proud — Visible and invisible.
52. The mighty — As Saul, Herod.
53. Hath filled the hungry with good thinys — Ps. cvii. 9, Sept. He
hath filled the hungry soul with good things. To the 10th verse of
the same psalm corresponds also the song of Zacharias, ver. 79. Sent
— Though they seemed the nearest to God.
54. He hath holpen — By sending the Messiah. The same verb
dvzdayftdva>, renders Ntyj, 1 Kings ix. 11, Sept. Servant — So ver.
69. In remembrance — Gr. yvqadrjvac, either because he remembered,
or to show himself mindful, ver. 72 ; Hab. iii. 2.
55. He spake — With an oath, especially to David. Our fathers —
forever — Mary includes the past and future. To Abraham — Render, :
in remembrance of his mercy to Abraham. So Micah vii. 20, Sept.
[and Eng. Vers.] Ps. xcviii. 3, also Ps. cxix. 49. Forever — Belongs
to his seed.
56. Three — She departed before Elizabeth was delivered. To her
own house — Whence she was soon after commanded to go to Bethle
hem. [Hence the facts given by Matthew, ch. i. 18-24, in the narra
tive of Christ's nativity belong here. Harm.J
58. Upon her — Gr. y'ezd, with. So ver'.' 72 : ch. x. 37, note.
59. [They came — The invited friends. Grot. Any Israelite could
perform the ceremony. Lund. Both in Mey.J The name of Ms fa
ther — This was not the custom among Jews: but in this case the
family had a peculiar reason for it, since Zacharias would have no
posterity but John.
60. Said — By revelation. For if Zacharias had informed her,
in writing, there would have been no need of asking him again,
ver. 62.
61. Thy kindred — They thought Elizabeth, if she chose to give
another name than Zacharias, would follow the names of her own
family. [Even in this respect something new must be done. V. G]
62. Made signs — It is more convenient for a dumb man to see signs,
than to hear speech, since he cannot speak in reply. It is not proba
ble that Zacharias was also deaf. [It is more natural to suppose so.
See ver. 20. This is confirmed by the wonder of all, ver. 64, at his
agreement with his wife. Alf.J How — The Greek article ro, is here
demonstrative. [They made signs to this effect, what, etc.]
63. A writing table — If relics of Gospel histories, which are usu
ally shown in such numbers were genuine, Providence would no doubt
have preserved this tablet. Wrote, saying — He wrote these words:
ver. 64. Comp. 2 Kings x. 1, 6 ; 2 Chron. xxi. 12. John— [Heb

LUKE I. 7 2. 391
HnT, God's grace, or God is gracious. Mey.J The last writing in
the Old Testament ends in Din, a curse, Mai. iv. 6. This, the first
writing in the New Testament, begins with grace. Is — Zacharias
does not so much command, as indicate the Divine command. Mar
veled — At the new name in the family, and the agreement of Zacha
rias and Elizabeth in a name, without consultation, which must have
resulted not from design, but from a revelation to each of them.
64. His — That of Zacharias.
65. [JW-The affair breathed of God. V. G.J All these— All re
corded from ver. 11.
66. Laid them up — A most beneficial study : so that a connection
is observed between events in the works of God occurring at long in
tervals, ch. ii. 18, 19.
67. Prophesied — Of events shortly to occur. This was uttered by
Zacharias, either on the very day of circumcision, or after the
facts were widely circulated. [Most probably the former ; ver. 65,
66, being an historical digression, and a parenthesis. Mey., DeW.J
68. For — Zacharias speaks chiefly of Christ, ver. 69 : and of John
as it were incidentally : ver. 76. He hath visited, etc. — That is, He
hath visited so as to redeem. The same verb occurs in ver. 78. [Re-
<?e,emeet^-However earnestly Zacharias had wished for John, yet he
i first speaks emphatically and fully of Christ. V. G.J
69. Horn — Ps. cxxxii. 17. It signifies abundance and kingly
strength. Not the horn of salvation. The article not according with
that early period. So also ver. 68, 71, 78. Afterwards facts clearly
proved these names the right of Jesus Christ alone. Of salvation —
In allusion to the name Jesus : comp. ver. 71, 77. John gave only
the knowledge of salvation : the Lord, salvation itself. David — Ps.
cxxxii. 17, 6. Servant— Reh. -ap, Ps. cxxxii. 10.
70. As He spake — Where Mary left off, ver. 55, there Zacharias
now begins. By the mouth — Prophecy in itself cost the prophets no
labor, as they received it from God ; but only so far as they put it
forth to hostile men. They needed merely to lend the mouth : nay,
even a mouth was given them, Luke xxi. 15. Holy — Every prophet
was holy : 2 Pet. i. 21 ; Heb. xi. 32, 33. Since the world began—
From the beginning there were prophets.
71. Salvation — [Gr. aioztjpiav, Eng. Ver., that weshouldbe saved.]
t Uno-erstand I say. The horn of salvation, ver. 69, is repeated more
briefly. That hate us — He describes spiritual benefits in language
hke the Old Testament phraseology, concerning temporal aid.
72. To perform, that is, by performing. The mercy — Mercy and
remembrance of the covenant are the same as nnxi non, grace anl

392 THE GNOMON OF THE NEW TESTAMENT.
truth. With — [Gr. yezd, Eng. Vers., to.J Opposed to ££, from, ver,
71. Our fathers — Long deceased: ch. xx. 37, 38. To remember—
That is, by remembering ; alluding to the name Zacharias. [Heb.
tt*ut, whom Jehovah remembers. Gesen. By the covenant he means
the Gospel ; by remembering it, its completion. Euth. Zig. in Mey]
73. The oath which — This depends on remember. Grant — Gr. zou
douvat. The article indicates that the preceding infinitive, -Koaysax, is
explained by this following infinitive. So also ver. 77 compared with
the preceding words : and also ver. 79, and ch. ii. 22, 24.
74. [Omit i)y&v, our. Tisch., Alf.J Without fear — The fear of
enemies, not the fear, the filial fear of the Lord Himself, is removed,
Heb. ii. 15. Serve — The Priesthood of the New Testament.
75. In holiness and righteousness — The same words occur together,
Eph. iv. 24 ; 1 Thess. ii. 10. Righteousness expresses conformity to
the law : holiness, to nature. All the days — Every day. Heb. ii. 15.
[Omit zvjc ^ojyjC, life. Read, all our days. Tisch., Alf, etc.]
76. [For xai au, and thou, read xai au de, and thou also. Tisch.,
Alf.J And — What follows answers to what Zacharias has thus far
uttered, of grace to his people, ver. 68, 77 ; of salvation, ver. 69,
77 ; of mercy, ver. 72, 78. Child — However little thou art now.
He does not call the infant by name. He speaks as prophet, not as
parent. 77. Knowledge — remission — Heb. viii. 11, 12 ; Jer. ix. 23. By—
Gr. iv, in, that is, salvation in the remission, etc. Remission — The
foundation of Salvation.
78. Through — Connect thus, remission through, etc. Mercy—
An allusion to the name John : [ver. 63, note. Visited us — He was
the Saviour before he assumed human nature. For his incarnation
was a voluntary visit. V. G.J Dayspring — Gr. dvazoXrj, rising. So
the Septuagint renders nos, Zech. iii. 8, vi. 12; Jer. xxiii. 5: which
means also the dawn of daylight. There is a metonymy of the ab
stract for the concrete. Rising, that is, sun-rising. See ver. 79 ; Is.
ix.. 1, 2 ; Rev. xxii. 16. From on high — Said here of the Son of God;
and of the Holy Ghost, ch. xxiv. 49 : comp. Gal. iv. 4, 6. Bo, from
heaven, 1 Cor. xv. 47.
79. To give light to— Again comp. Ps. cxxxii. 17. Them that sit
—Comp. Matt. iv. 15, note, the citation from Isa. In darkness
and in the shadow of death — Joined, as their opposites, light and
life. 80. Grew— In body. In the deserts— Rere the deeper parts of the
desert are meant ; but in Matt. iii. 1, the border part of the desert is
meant He remained exempt from the friction of common and po-

LUKE II. i. 393
luted life. The Christ's forerunner, and Christ Himself, experienced
and exemplified both lives : and indeed, first, that of solitude, after
wards also in public. Till— Ch. iii. 2, 3. [Shewing — That is, the
publication of his official commission. Mey.J

CHAPTER II.
1. Ccesar — It was time then for the Messiah to be born. [Gen.
xlix. 10. A. R. F.J Note also first, ver. 2. The world — Therefore
the whole human race is honored by connection with Jesus, who chose
to be enrolled in the same list with the mass of men. Synecdoche,
meaning that part of the world subject to Rome : including Judea.
2. First — In respect to the Jews, who had previously paid tribute
without a registry. When Cyrenius — (P. Sulpicius Quirinus) was
governor — The terms r/yeyibv, (governor, guide, general,etc.,) and fyy-
eyoveueiv, have a wide meaning, ch. iii. 1, xxi. 12 ; Matt. ii. 6. Of
Syria — Judea was attached to Syria ; so greatly reduced in power
was Judea, [which was now subject to Roman, as formerly to Chal
dean, Persian, and Greek empire; yet. Juda was still a peculiar tribe
or aw, distinct from the rest, and still had its own magistrates, or
D'ppro. So the prophecy of Jacob, Gen. xlix. 10, was fulfilled.
V. G.J
3. Into his own city — Joseph seems to have left Bethlehem a short
time before.
4. The house — House, the whole, and family, [not lineage, as Eng.
Ver.,] the part, are here joined ; inasmuch as the house of David at
that time was not much wider in extent than his family. [But the
family, nazpia, was the division of a tribe, and included several
houses, otxoi. Rob. It cannot be shown that, when the parents of
Jesus betook themselves from Nazareth to Bethlehem, and Jesus was
born at Bethlehem, there were others of the family of David who
dwelt there : though all the posterity of David in the land of Israel
must have betaken themselves to Bethlehem at that time, to be en
rolled. This reason alone ought to suffice to prove Jesus the true
50

394 THE GNOMON OF THE NEW TESTAMENT.
Messiah, nor could any one else be compared with Him on this
ground. Harm.J
5. To be enrolled — [Eng. Ver., taxed] to give in his name, dito-
ypdipaad-at is middle voice. Wife, great with child — This is repeated
from ch. i, because so set down also in the census-roll, among, the
records of the Romans.
6. There — Mary does not seem to have known that, according to
prophecy, this must take place at Bethlehem ; but a heavenly Provi
dence guided all, that so it should come to pass.
7. [Brought forth — 0 much wish ed-for birth,, ^without which it were
well for us that we had never been born ! But see that thou receive
sure fruit of that nativity. V. G.J First-born — A son is so called,
because none were born before him, not because others were born
after him. The Hebrew iD3, firstling, is more absolute. Wrapped
him in swaddling clothes — So Wisd. vii. 4 : therefore andpyava, swad
dling clothes, are not in themselves something worthless and torn.
The other customary attentions to infants just born, Ezek. xvi. 4, are
not expressed here. In a manger — Ver. 12. In contrast to the inn,
which entertained men. Perhaps imitations of this manger were- af
terwards made at Bethlehem to show to pilgrims (just as on every
part of the, Mount of Olives), some one of which was afterwards con
sidered the very place where the infant Jesus lay. The Saviour had
a manger for his bed. As a child, he was not impatient, though with
out a rocking cradle. In the inn — Even now there is seldom a place
for Christ in inns.
8. Country — Or region, in which also David had fed sheep. Watch
— By turns.
9. Angel — In every humiliation of Christ, care was taken as by a
becoming protest for His divine glory. Here, by the angel's announce
ment : at His circumcision, by the name Jesus : at His purification, by
the testimony of Simeon : at His baptism, by the Baptist's objection:
at His passion, by very many ways.
10. Joy — Joy is expressly mentioned, because the grounds for re
joicing are not yet obvious : the herald of the resurrection does not ex
pressly exhort to joy, as the reason for it is manifest, ch. xxiv. 5. Shall
be — Even through the report of shepherds. To all the people — [Th$t is,
all the Jewish people, not all people, as Eng. Ver. Alf.J The angel
speaks to the Jewish shepherds, as was appropriate to that early time.
Comp. ch. i. 33, note. [Afterwards the same blessing was to be vouch
safed to the Gentiles also, ver. 32. But this fact was then hidden
from the angels themselves, Eph. iii. 10. V. G.J
11. Unto you — The shepherds, unto Israel, and unto all mankind.

LUKE II. 15. 395
Christ — Ver. 26. All ought to have remembered so clear a token,
while the Lord was growing up to maturity. The name Jesus is not
added, because it was afterwards given him at his circumcision, ver.
21 : but its force is expressed in the term, Saviour. And so fre
quently in the Old Testament, under the term Salvation. The Lord
— A subject for joy. A splendid title. (Matt. ii. 6.) [Doubtless re
specting Jehovah, which is so rendered in the Septuagint. Alf.J In the
city — Construe with is born. Denoting the place, as this day indi
cates the time. Of David — This periphrasis refers the shepherds
to the prophecy then fulfilled.
12. A sign — Even the lowly garb was a sign to believers. A babe
— Not the babe. [So Mey., etc., but Eng. Vers, wrongly the babe.]
13. A multitude — The article is not added. Host — A glorious
title. Here, however, the army announces peace.
14. Glory, etc. — This whole hymn consists of two clauses, and
contains a doxology, or thanksgiving, which, in turn, is twofold,
and an JEtiology [explanatory clause] for the doxology, as the
particle and, designedly inserted, implies. Paraphrase : Glory (be)
to God in the highest, and on earth (be) peace ! Why ? Since there
is good will among men. However, the second clause may be more
closely connected with the first than with the third, so that the copula
may be omitted before the third ; as in Jer. xxv. 18 ; 1 Sam. iii. 2.
Glory — The mystery of redemption, its fruit an.d consummation. Ob
serve too the double antithesis : 1. in the highest, on earth ; 2. to God,
and, among men. In the highest — The incarnation calls forth praises
to God from His noblest creatures. They do not, however, say, in
heaven, where are the angels ; but, employ a rare expression, in the
highest, whither the angels do not aspire : Heb. i. 3, 4. They wish
their praise to ascend to the highest. On — Gr. ini. Observe the
difference between this particle and the preceding, in Gr. iv. Earth
— Not only in Judea ; nor only now in heaven. Earth is more com
prehensive than men; for the earth is the scene of action even of the
angels. The dwellers in heaven say, on earth ; the dwellers on earth
say, in heaven, ch. xix. 38. Peace — Ver. 29. Men — Not merely
among the Jews. Heretofore men had been regarded unfavorably among
angels : now these, as if amazed, utter a seeming paradox, good will
among men ! Good will— The newly-manifested pleasure of God to
wards the whole human race, in The Beloved. [For eudoxia, read
ebdoxiaz in genitive. Tisch., Mey., Ols., etc. The clause must then be
rendered, peace on earth to men of (God's) good pleasure, that is, his
chosen people. Alf, who however prefers the common reading.]
15. The shepherds — Gr. ol avd-pomoi, oi rtotyevec, the men, the shep-

396 THE GNOMON OF THE NEW TESTAMENT.
herds. Representing, in some measure, the whole human race. Comp.
ver. 14, among men; in contrast with, the angels. Men came to
Jesus ; angels did their duty from a distance. Let us now go evenunto—
Hence it may be inferred that the shepherds' home was not at Beth
lehem, but in some locality between which and Bethlehem was the
region where they watched ; ver. 20. Comp. Acts ix. 38, to come
to them. Therefore the matter became the more known through
them. Which is come to pass — They believe that the event has already
come to pass, from the announcement of the angel.
16. They found — As it had been announced.
17. They made known abroad — Even before their departure : see
ver. 20. [They were the earliest Evangelists. V. G.J
19. Kept — So ver. 51. She may have testified long after : Acts
i. 14. [These — Doubtless 'the shepherds reported the angel's words to
Mary also. V. G.J Pondered them — Considering the parts rela
tively. 20. Heard — From Mary. As — What they heard and saw agreed
with what had been said. Told — By the angels.
21. [For zb naidiov, the child, read auzov, him. Tisch., Alf.J For
the circumcising — was called — His circumcision is not so directly re
corded as His naming, since the latter was divinely ordered. [Ofthe
angel — Ch. i. 26, 31. V. G.J Before — The Father's good pleasure
in Christ is here exquisitely expressed. [And it is implied at
the same time, that this infant did not of Himself need circumcision.
V. G.J Comp. Gal. i. 15. In the womb — Of His mother. So h
xoiXia absolutely, Jer. i. 5., Heb. ]D33.
22. Of their purification — [Their — Not her, . as Eng. Ver., from
auzTjC, of some editions. The common reading auzmv, their, is right.
Tisch., Alf, etc.] Neither Jesus Himself nor His mother needed
purification. [But it was one of the things which became him, when
in humiliation, and being made perfect. Alf.J There are some who
interpret auzmv as the Jews ; but Luke mentions purification, not as
a custom of the Jews, but as a divine institution. The law of Moses
— In a higher point of view, it is afterward called the law of the Lord
[ver. 23, 24.] Brought Him to — Properly said of one more matured,
[G r. dvqydyov] to introduce, Ver. 27. This was a prelude to His future
visits. To present — Explained in ver. 23. This was additional to
the purification, which took place at every birth, not merely the first.
24. A sacrifice — That of the poor, Lev. xii. 8. A pair of turtle
doves or two young pigeons— Sept. Lev. xii. 8, two turtles or two young
pigeons. The same Translators however have a pair of turtle doves,
etc. Lev. v. 11.

LUKE II. 30. 397
25. Jerusalem — The Saviour was shown to this city at the very
earliest time. Simeon — The first prophet who said that Christ had
come ; and by whom God proved that He, who was presented to Him,
was His First-begotten. Just — In the discharge of duties. Devout
— In the disposition of his soul towards God. Waiting for the conso
lation of Israel — Not merely as something distant; like Jacob, Gen.
xlix. 18, but as now approaching, ver. 38. Gradually the expectation
of believers became more concentrated, as now respecting His glori
ous second coming. Upon him — As a prophet. See following verse.
[This was a foretaste of Christian inspiration ; for the Spirit had de
parted from Israel, since Malachi. De W.J
26. It was — Recently perhaps : although the old age in Anna's
case is noted, it is not so with Simeon. That he should not see — be
fore he had seen — A sweet antithesis. Before — [God's chosen ones
never die, until they have seen the Lord's Christ here. Q.J More
over, having seen Him, he was immediately to depart ; ver. 29. Ac
cording to the Lord's Christ — Gr. zbv Xpiazbv Kupiou ; the anointed
of God. So, the Christ of God,* eh. ix. 20. It is He whom the
Lord hath anointed, and besides Whom God acknowledges no other.
27. When the parents brought — For they sacrificed afterward, ver.
39. This was by way of declaration, that Jesus submitted to the law
of purification for no ordinary cause.
28. He — Of his own accord. He took Him up — By a divine im
pulse : thus acknowledging the Divine goodness.
29. Now — Simeon receives at once a double benefit according to the
Divine promise, viz. the sight of the Saviour and a happy departure.
Lettest thou depart — [Literally, go free. Simeon speaks of death
under the figure of freeing a servant. Mey.J The same verb, Gen.
xv. 2 ; Num. xx. 29 ; Tob. iii. 6, 16, (13.) Lord-^Gr. deanoza, properly
master, Acts iv. 24 ; 2 Tim. ii. 21 ; Rev. vi. 10. According to Thy word
—The Song of Simeon exactly corresponds to the word of the promise.
For they are parallel : the Lord's Christ, and Thy Salvation : before
he had seen, and mine eyes have seen: Death, and Thou lettest
depart. In peace — Perfect.
30. Have seen — Even his hands held him : but Simeon adapts his
words to those of the promise, ver. 26. Salvation — So ch. iii. 6. The
language is. properly in the abstract, as referring to an infant before
He completed the work of salvation : afterward He is called the
Saviour in the concrete, which the heavenly host had already styled
Him by Ampliatio, [that is, not according to what he is, but what
he will be,] ver. 11, Is. xlix. 6, 9. Thy salvation, the Christ. For it

398 THE GNOMON OF THE NEW TESTAMENT.
Was this very Christ that Simeon even then saw : and it is he whom
Simeon calls a Light and the Glory.
31. Before the face — The most conspicuous place for showing the
light to all was the temple itself. Of all— Not merely of the Jews,
Peoples — Intimating that hereafter there would not be merely one
people. Comp. ver. 32.
32. A light — In apposition with thy salvation, ver. 30. To tighten
er, eic diroxdXuipiv, for a revelationj that God and His Christ may be
revealed to the Gentiles, and the Gentiles to themselves in His light.
Of the Gentiles — Construe with a light, and render, a revealing light
unto the Gentiles : see Rev. xxi. 23, 24. And the glory — Construe
with a light, there being no for [Gr. eicj understood. Light and glory
or splendor, are synonymous ; but so that glory signifies something
greater, and expresses, therefore, Israel's peculiar privilege from its
especial connection with this King of Glory. Israel — Even after the
Gentiles, Israel shall enjoy this glory.
33. [For Imaryp, read 6 ndzrjp auzou, his father, and omit abzou,
his, with mother. Tisch., Alf. Copyists have evidently written Joseph
instead of his father, through fear lest the latter would be misunder
stood. Ols. J Marveled — For they began to appreciate more and more
what glorious things had been spoken of Jesus, before His birth: and
they now heard similar things from Simeon and others, whom they
supposed to be yet unaware of the fact.
34. Blessed — Heb. -p3, bade farewell with a blessing, after seeing
their pious wonder. Them — Joseph and Mary : not Jesus Himself:
Heb. vii. 7. Said — His faithful prediction of adversities succeeds
their joyful wonder, and guards against its abuse. To Mary — Bather
than to Joseph, of whom the last notice occurs, ver. 51; see note.
[He is therefore supposed to have died before Jesus's thirtieth year.
V. G.J This child — Concerning whom thou wonderest that such
things are spoken. Is set — [Gr. xsizai.J He, who lies in my arms,
is set, as a precious stone, for the fall and rising again. Observe that
these things were not foretold by the angel, ver. 10, 11, ch. i. 30, 31,
but added by a holy man. The angel's only duty was to bring good
tidings. And rising again — And should not merely be taken disjunc
tively : comp. 2 Cor. ii. 15 ; for many of those who fall also rise
again. Rom. xi. 11, 12. He Himself is the resurrection, as He Him
self is the sign. Of many — So ver. 35. A sign which shall be spoken
against — A striking Oxymoron [that is, skillful union of contraries.]
Signs in other cases exclude contradiction : but this shall be an ob
ject of contradiction, though in itself, it is an evident sign to faith;
Is. Iv. 13, Sept. For in the very fact that He is a light, He is con-

LUKE II. 38. 399
spicuous and marked. It will be a great spectacle. The mutual con
tradictions of believers and unbelievers, respecting Jesus, and the de
signs, ver. 35, of unbelievers against him are chiefly recorded by
John, ch. v. and following. They contradicted him in word and deed ;
Heb. xii. 3. The time was not yet ripe for a more express predic
tion of His passion, cross, and death. When Jesus is first presented
in the temple, opposition is declared to be in store for Him. When
He was last in the temple, He Himself spake words not unlike those
of Simeon ; Matt, xxiii. 37.
35. Yea — thy own — Antithesis to This child. Soul — Answering to,
of many hearts. A sword — Larger than a dagger, yet often injuring
less. This implies grief for the world's opposition to Jesus, or even
some inward temptation to befall Mary, most severe, but very brief,
and finally beneficial. For the holy Virgin did not understand
all things ; ver. 33, 50. The sword may have pierced, for instance,
on the occasion mentioned, ver. 48, end, Mark iii. 31, John xix. 25.
Who supposes that Mary was perfected without inward temptations ?
Her faith attained its height through the height of temptation.
[Therefore, though heretofore most delightful things were mentioned,
something painful is now announced even to the Blessed among wo
men. All, it seems, have a share of chastisement. V. G.J Never
theless soul and spirit are in antithesis, not soul and heart, Heb. iv.
12. The hearts of many are agitated with thoughts : only the soul
of Mary felt the sword. Comp. the phrases, Ps. xiii. 11, lxxiii. 21.
That — A consequence of the greatest adversity. Of many — So ver.
34. The thoughts — Good and bad, from good and bad hearts :
whence the contradiction. Both faith and unbelief are in the heart,
and are expressed by the mouth. Rom. x. 8, 9, 21, xv. 5, 6; Acts
xiii. 46, xiv. 2 ; 2 Cor. iv. 13, vi. 11 ; 2 Tim. ii. 12, 13.
36. Phanuel — The father of Anna is named, rather than her hus
band. He was as yet known as one who looked for redemption: ver.
38. Aser — See 2 Chron. xxx. 11.
37. [For 6jc, of, about, read ewe, until. Tisch., Alf.J Years —
The years of her whole life, not of her widowhood only. The aged
first after the angels, honor the birth of Christ ; that it may appear
that the salvation introduced by Him relates to the better life. Eighty-
four— She was, therefore, about twenty-four years old when Jerusa
lem came under the power of the Romans, led by Pompey. Fastings
—Even in her old age.
38. Gave thanks — In return for the divine favor, she made public
acknowledgments. The word answers to the Hebrew min. [Gr.
wfrmuoXoyeno. Of Him— Jesus as the Redeemer. V. G.J To all—

400 THE GNOMON OF THE NEW TESTAMENT.
There were many therefore. Others, although they believed that
Messiah would come, were not looking for Him. [Tisch. (not Alf.)
omits in, so as to read for the redemption of Jerusale-m.J In—
Those who were in Jerusalem.
40. Grew — In body ; an infant's growth : but in ver. 52, He in
creased as a boy. The former includes the period from His first to
His twelfth year : the latter, from His twelfth to His thirtieth. Also
afterward, comp. ch. iv. 1, 14. The stages of advance are set forth in
His Presentation in the temple, His remaining in the temple at the
Passover, and His baptism. Waxed strong in spirit — [Omit xveupart,
in spirit. Tisch., Alf.J Compared with John, of whom it is not
added, that He was filled with wisdom ; ch. i. 80. Wisdom is the
highest of the soul's endowments. As to Jesus's piety in early child
hood, see Ps. xxii. 10, 11; and from .the less deduce the greater;
Luke i. 15, 44. Grace of God was upon Him. Afterwards He be
came known to men. Ver. 52,
42. Every year— Without fear of Archelaus. [As that prince had been
removed and banished after a nine years' reign, the Saviour could
safely go to Jerusalem. Harm.J
42. Twelve years old — This stage of life doubtless involves some
thing remarkable in the case of pious boys, judging from the blessed
example of the Saviour, who adapted Himself to the periods of hu
man life: ch. iii. 23. No doubt from that time' He yearly came to
the Passover. [Moreover the instance of His glory in this passage,
dividing the period of thirty years from the nativity to the baptism
of Christ into two almost equal parts, sufficiently revived those facts,
the forgetting which might otherwise seem to have been excusable.
Harm. Omit sic LepoaoXuya, Tisch., Alf.J i
43. [ When they had fulfilled — It is not always profitable to be sat
isfied with what is trite and customary. V. G. Tarried behind—
We may presume, on chronological grounds, that this happened on a
Sunday. Thus then we have the prelude to the subsequent celebra
tion of the Lord's day. Harm.J The child Jesus — Luke describes
successively Jesus as the fruit of the womb, ch. i. 42; as the babe,eh.
ii. 12 ; the child, ver. 40 ; the boy, in this ver. ; the man, ch. xxiv.
19, with which comp. John i. 30. He did not at once appear in full |
stature as the first-formed man; but he hallowed every stage of |
human life. Old age was unsuitable to him. [For 'Iioorjip mi 1}
yrjz/jp auzou, Joseph and his mother, read ol yovBic auzou, his parent*.
Tisch., Alf.J Knew not— Judg. xiv. 6, 9. [Jesus might have in- t
formed them by a single word ; but it was fitting that his wisdom i
should be proved in their absence. For thus he showed, that for it. I

LUKE II. 49. 401
he was not indebted to them : comp. ver. 50. He showed thereby,
that not they, but himself, was fully competent to direct himself, and
that his subjection to them, ver. 51, is altogether voluntary. V. G.J
44. Supposing — Hence it may be inferred that Jesus was watched
by his parents, very much as many parents are wont to watch their
children, too often letting them go out of sight. Day's journey — Gr.
iftepaz bdbv. So the Sept. 1 Kings xix. 1, 4.
46. Three — A mystical number. For three days, while dead, ho
was regarded by his disciples as lost ; ch. xxiv. 21. In the temple —
In the outer courts of the temple. Sitting in the midst — For the sake
of dignity, and npt like a pupil or a teacher, but as conferring with
others : ver. 47. Asking questions — He was proposing the questions,
and solving them in his answers : ver. 47. [Hearing — asking — Not
teaching ; which we cannot conceive of as designed in his childhood
by the God of order. Ols., Stier.J
48. Unto him — This expression, beginning the clause, is emphatic.
To him she ought not to have spoken so. His mothei — Joseph did
not speak : his mother's relationship was closer. Said— ^Publicly.
What — [Gr. zi, Eng. Vers., why?J What hast thou done for us by
this conduct. Sorrowing — Doubtless Mary's heart pondered many
things during these three days. Comp. ver. 35.
49. He said — Gently, without any agitation. Why — This is the
first recorded word of Jesus, [and contains a summary of all his ac
tions. V. G] With it may be compared his last words, both before
his death, and before his ascension, Acts i. 7, 8. He did not blame
them, because they lost him ; but because they thought it necessary to seek
him; and he intimates both that he was not lost, and that he could have
been found nowhere else but in the temple. Wist ye not — They ought
to have known after so many proofs. To know what is needful, tends
to produce calmness. [The words iv zo7c zou rtazpbc you, Eng. Vers.,
about my Father's business, mean rather, in my Father s house,
Mey., etc. Mary says, thy Father and I ; Jesus answers, not he is
my Father, or I would have been in his house. God is my Father,
therefore I am found in his house. Theophyl. in Mey. Till now Jesus
and others had called Joseph his father, but never after this. Stier.J
Tdiz— Comp. John xvi. 32. My Father's — Whose claim on Jesus is
older than that of Joseph and Mary, [and whom he had known from
infancy without requiring instruction from his parents, who, in all proba
bility, were not aware of the fact. V. G.J By this very act, he declares
himself Lord of the temple. He afterwards avowed this more openly,
John ii. 16 ; Matt. xxi. 12, 13. [And to the same Being, to whom
he referred in his first words recorded by the Evangelist, he referred

402 THE GNOMON OF THE NEW TESTAMENT.
also in his last, commending his spirit to the hands of his Father.
Harm.J I must be — He thus informs them that he has not violated
his obedience ; and yet he, in a measure, declares himself freed from
their control, and excites the attention of his parents ; ver. 51, Comp.
Ueb. iii. 6.
50. They understood not — [The deeper sense. Comp. ch. xviii. 34.
De W.J Therefore he had not learned this from them, or from
other teachers, ver. 47, 48. Not long before he had spoken of the
Father, and not ineffectively.
51. [To Nazareth — Where men supposed that nothing good resided,
the only good man was now living. V. G.J Subject — Voluntarily.
Marvelous subjection oi him, to whom all things are subject! Even
before, he had been subject to them ; but this is mentioned now, when
it might seem that he could by this time have exempted himself.
Not even to the angels fell such an honor as to the parents of Jesus.
Unto them — After this passage there is no mention of Joseph; so
that he probably died shortly after, and Jesus experienced the trials
of orphanage. See Mark vi. 3, John ii. 12. Kept — Gr. diszypet. So
the Sept. Gen. xxxvii. 11. [In her heart, — Even though she did not
fully understand them, ver. 50. Q.J
52. Increased — In accordance with human nature, and the natural
wisdom ; and that actually, but far beyond an ordinary man. In
wisdom — In the soul. In stature — Of hody with his years. There
fore he must have reached the due height of man. In favor — From
the endowments of soul and body, confined by grace, the more tender
years are especially commended. With God — John viii. 29. And
man — The world is more easily offended at men, than at youths not
yet engaged in any public duty. [We are prone to forget that during
these eighteen years of mystery, much of Christ's work was done;
namely, his growth through infancy, childhood, youth, etc., without
a taint of sin ; constituting in great part, the obedience of one by
which many were made righteous. Alf.J

CHAPTER III.

1. Year— The most important of all ecclesiastical epochs: Mark
i. 1. (Comp. 1 Kir.gs vi. 1, as to the epoch of the temple;) with

LUKE III. i. 403
which also the thirtieth year of Christ is associated, ver. 23. This
is as it were, the opening of the scene of the New Testament. [I.
was then the year 27 of the common era, towards autumn. Three
years before the beginning of that era, Christ was born, and Herod
died. V. G.J Not even the dates of the nativity, death, resurrec
tion, and ascension, are so precisely marked: ch. ii. 1. Moreover
the mode of marking the date is not taken from the Roman consuls,
but from the emperors. Scripture usually defines accurately the
epochs of great events : this, in the New Testament, is done in this
passage alone ; and even for this one reason, this book of Luke is a
necessary part of the New Testament Scriptures. Ccesar — The
Church exists in the state : hence, the epoch is designated from the
empire. [The first year of Tiberius, as Luke reckons, begins with
the month Tisri of that Jewish year, in which A ugustus died. It was
in the same year as John that Jesus began His public life. Not.
Grit] And — Iturwa, and the region of Trachonitis, beyond Jordan,
form two tetrarchies. Abilene — Beyond the region of Trachonitis
towards the north.
2. Being the high priest — [Gr. ini dp%ispimc, under the high priest
hood of] The singular number ; which does not exclude Caiaphas :
see Acts iv. 6. As in genealogies the usual Hebrew mode of ex
pression is Sons in the plural, though only one son follows, because
often there are more than one, 1 Chron. xxiii. 17, so here High
Priest is singular, although two men, Annas and Caiaphas, are
named. Hence the Gothic Version with some editions, reads dp-fiepiwv,
for there must be but one High Priest, and the plural was unpleasant
even to the ear. [The word of God — Hence the great effectiveness
of John's ministry. V. G.J Upon — [Gr. ini.] John [Eng.
Ver. not so well, unto John] directly. The same phrase, Sept.
Jer. i. 1.
3. Jordan — A river suitable for baptism. The kingdom of God in
its course adapts itself to place and time.
4. As — Repentance is described in verses 4 and 5, remission of
sins is implied in ver. 6. In the book of the words — The book of
Isaiah consists of certain discourses, and as these were joined together,
none could slip out and be lost. [Omit XJyovzoz, saying. Tisch., Alf.J
So, the book of the Psalms, ch. xx. 42. The voice, his paths, the
crooked, the rough, shall see — Is. xl. 3, 4, 5. The Septuagint
reads: The voice— the paths of our God — all the crooked things
— the rough way made into plains— and the glory of the Lord shall be
seen, and all flesh shall see the salvation of God, because the Lord hath
spoken it.

404 THE GNOMON OF THE NE.V TESTAMENT.
5. Valley — Where there is a hollow and void, removed from true
righteousness, as with the publicans and soldiers : ver. 12, 14. Moun
tain — When human righteousness or power magnifies itself, as in
Herod. A hill, the crooked, the rough ways — Things distorted : I. in
depth and height, II. in length, III. in breath, shall be restored to
proportion and made even. Straight — [Gr. etc sud-siav, understand
bdbv, into a straight way.] . ' Odbv, is understood in the Septuagint and
so afterward with rough.
6. And — In this way. The Hebrew has, and the glory ofthe Lord
shall be revealed, and all flesh shall see together, that the mouth of the
Lord hath spoken. Shall see — There being now no inequality to
keep a shadow on the way, all parts being exposed to the light. The
salvation of God — The Messiah : ch. ii. 30.
8. Begin not to say — He anticipates every attempt at self excuse.
10. What shall we do then ? — This is characteristic of an awakened
soul, Acts ii. 37, xvi. 30.
11. He that hath — The people were especially inclined to avarice.
Therefore John gives them precepts directly opposed to this sin, re>
specting meat and raiment. The fruit of an inward repentance
[which, with the general testimony concerning the Christ, is here as
sumed. V. G.J goes forth to the outer life : ver. 13, 14 ; and does not
consist in mere specious works, but in social and useful duties : ch. x.
34 ; Matt. xxv. 35 ; Isa. lviii. 6, 7. Two coats — And so with the dupli
cates of other things. Let him impart — Liberality extends farther
than to money.
12- Master — The publicans treat him with greater reverence than
the others.
14. Soldiers — Next to the publicans in succession. Accuse — With
malice as if legally: Gen. xliii. 18, [Sept., we are brought in that h
may seek occasion against us.]
15. In expectation — Of signs from John or from some other quarter.
But John, the son of the priest Zacharias, was not of the tribe of Judah,
from which the Messiah was certainly to spring. The Christ — As yet
they had not so gross a conception of ,the Christ : for John made no
outward display, and yet they thought thus concerning him.
16. Answered — Those desiring to question him. Comp. Acts xm.
25, Whom think ye that I am ? Mightier than J— John was power
ful : ver. 4, 5, 10, 11, ch. i. 17 : but Christ much more. And with
fire — That fire in respect to believers denotes the fiery power of the
Holy Spirit: comp. Is. iv. 4. And they were actually bathed and
baptized in fire : Acts ii. 3, i. 5. Yet not as in John iii. 5, material
water; for here material fire is not signified; for there the water is

LUKE III. 23. 405
named before the Spirit, whereas here the Spirit and fire are named
together. In respect to the impenitent it denotes the fire of wrath,
ver. 17. Just so fire has a double meaning in Mark ix. 49, compared
with the preceding verses.
18, 19. Exhortation — John's duty was to exhort, to announce the
Gospel; to rebuke and to preach. Comp. ver. 3, 19. Preached he
—As in ver. 16.
19. Being reproved by him — Although Herod consigned John to
prison so.me time after, the fact is recorded here for convenience.
John, it seems, spake the truth to Herod, no less than to the people,
the publicans, and soldiers. Harm. [Omit (DiXirzrtou, Philip's. Read
his brother's wife. Tisch., Alf.J xai nspi Ttdvzmv, And for all — He
does not fully discharge his duty who reproves sinners, though they
be kings, for merely one fault.
20: Added — Persecution aggravates sin. [Thus the measure of
sins is filled up, when salutary warnings are despised or only repaid
by evil deeds. V. G] He shut up — This is mentioned before Christ's
baptism ; and John early reproved Herod. Afterwards follows im
mediately the uninterrupted history of Jesus Christ.
21. Praying — After his baptism. Luke often mentions Jesus's
prayers, as most important events: ch. vi. 12, ix. 18, 29, xxii. 32,
41, xxiii. 46.
22. In a bodily shape — On the other hand bodily shapes appear at
times from the kingdom of darkness. [Omit Xeyouaav, which said.
Tisch., Alf.J Thou — A reply to His prayers, ver. 21.
23. And Jesus himself was about thirty years of age when he began
— Gr. xai auzbc rjv 6 ' lyaouc ooaei izmv tpidxovza dpyoysvoc. [There
ismuch variety of reading. Alf. retains the common text. Tisclu
changes the order, placing dpjoyevoc before (Wet, which accords better
with the Eng. Ver. than does the common text. De W., Mey., Alf,
etc., agree with Beng. in the interpretation.] This beginning is not
that of His thirtieth year, as is shown by the cardinal number thirty
pears, and the particle about; but the beginning of His public life
or His entrance upon it. Acts i. 1, 21. " Beginning from the baptism
of John;" where beginning, as here, is put absolutely, ch. xiii. 24.
Luke implies that this beginning took place in the very act of bap
tism ; with this comp. Matt. iii. 15. [Yet that entrance had suc
cessive steps.; First, the manifestation of Christ to Israel in His bap
tism, Luke iii. 22, 38 ; John i. 31, 34; Matt. iii. 15. Second, His
first miracle, John ii. 11. Third, His first doings in His Father's
house; John ii. 14, (comp. Mai. iii. 1.) Fourth, the beginning of
His continuous preaching. in Galilee after the imprisonment of John,

406 THE GNOMON OF THE NEW TESTAMENT.
Matt. iv. 17 ; Luke iv. 15 ; Acts x. 37 ; but all these occurred in so
short a time, about the thirtieth year of his life, that they may be
considered one step, as here. Harm.J Wherefore he here notices that
beginning incidentally, but particularly marks the age of Jesus: and
this too, so as to mark John's entrance on his ministry, and Jesus's
shortly after, in one and the same year. [Certainly it was not Luke's
object to mark exactly the entrance of the Forerunner, and that of
our Lord incidentally, but chiefly to record the latter. However
John is appropriately joined ; that he may not be supposed .to have
preceded by a longer interval. Harm.J Luke speaks becomingly;^
the word of God came unto the Forerunner, ver. 2 ; comp. John x.
35: the Lord began, not as a servant, but as the Son. The name,
Jesus, is added, because a new series of events is opened. The em
phatic pronoun Himself, at the beginning, forms an antithesis to
John: John's time of office is also noted by external marks, from Ti
berius, etc., but the time of the Lord's beginning is defined by the,
years of the Lord Himself. He had now attained, after His remarks
able proficiency, the lawful age for His public ministry, [Num. iv. 3.
How important the lesson of silence and humility, if Christ gave
thirty years of life and example to this ; and but three to all the other
gospel truths ! Q.J As was believed — Gr. ivoyuQszo. The interpre
tation, As was supposed, is weaker : voyi^sadat denotes the custom
ary opinion justly entertained : Acts xvi. 13. Furthermore Luke
does not say, being the son of Joseph, as was believed, but being,, as
was believed, the son of Joseph. Therefore this clause, as ivas be-.
lieved, no less than this, being the son, to which it is immediately
attached, extends its force to the whole genealogical scale; and so.
too, that the several steps are to be understood according to the rela
tion of each. Jesus was, as He was accounted, son of Joseph : not
merely in the opinion of men, but even Joseph rendered to Him all a
father's duties, though he had not begotten Jesus. He was, as He
was accounted, son of Heli ; and truly. For His mother Mary was
the daughter of Heli : [this is a mere conjecture, to explain the differ
ence between this account and Matthew's ; and is properly rejected
by Mey., De W., Alf., etc. See p. 59.] and so also son of Matthat,
and of the rest of the fathers. He was, as he was accounted, son of
Cainan ; whom the Hellenistic Jews, following the Sept., reckoned
among the fathers after the flood. Therefore as regards Joseph and
Cainan, Luke, by anticipation, thus counteracts the popular opinion,
but in the rest of the genealogy he leaves all unaltered, as agreeing
with the Old Testament and the. rest of the public documents and the
truth itself, and as acknowledged by all ; nay, he even sanctions them.

LUKE III. 38. 407
ffeli  Father of Mary, and father-in-law of Joseph. See note, Matt.
i. 16. It is immaterial whether the article zou, so often repeated, be
construed with each antecedent proper name or with that which fol
lows it. For in either construction Jesus is the son of each more
remote father, the nearer intervening. The Sept. renders the He
brew words, which are mostly ambiguous, in either way : Ezra vii. 1 ;
Neh. xi. 4. But it is simpler to take zou with each succeeding name,
as in Matt. i. 1, Jesus Christ is called the Son of David, Son of
Abraham. And although at the outset, uibz ' Imaryp son of Joseph,
is used without the article, yet afterwards wv b'.bz, being the son, is
properly construed with each of the fathers directly. Comp. Sept.
Gen. xxxvi. 2. [On the differences between this genealo >;y and that
in Matthew, see notes on Matt. i. 2-16, pages 59, etc., 66, etc.]
31. Nathan — [Luke substitutes him for Solomon, named by Mat
thew in this series, because Mary was descended from Nathan, or because
Joseph derived his descent alike from Solomon and Nathan ; for it
was common among the Jews, to adopt some one of their nearest rela
tives as a son. Harm.] This Nathan, the son of David, is a remark
able man. Zech. xii. 12.
36. Hainan — [One or two manuscripts omit this name; but no
editor does so, and Beng. properly, but at unnecessary length, insists on
retaining it. Tisch. reads xaivdp, Cainam. Luke seems here to fol
low the Septuagint rather than the Hebrew text. See Gen. x. 24, xi.
12, and 1 Chron. i. 24. Mey. Alf. thinks the Hebrew is corrupt,
and the Septuagint represents the original. But this is at best very
doubtful.] Elsewhere also Luke, from concession to the Hellenist. j
Jews, followed the Septuagint instead of the Hebrew text. Acts vii.
14. And so here he did not expunge " Cainan," inserted there. Yet
he did not thereby violate truth; for Christ's descent from David,
though some fathers have been omitted in Matthew, and Cainan has
been retained in Luke, is still uninjured. Nay, he even provided for
the greatest accuracy by the words, as was accounted, ver. 23, see
note. In fine, it is not for those who discuss the New Testament to
warrant the Septuagint readings. In the chronology the question
concerning Cainan is very important. Lightfoot read Cainan in the
accusative form (" Cainanem.")
38. Of Adam — [All Adam's posterity are naturally connected with
Christ. V. G.J Luke wisely adds this clause. Adam was the first
man. He was not self created, nor of a father and mother ; but from
God, not only as the sons of Adam are, but peculiarly : for whatever
the. sons of Adam owe, through God, to their parents, this Adam him
self received from God. Hence Luke does not stop with Adam, but

408 THE GNOMON OF THE NEW TESTAMENT.
adds the crowning point, the Son of God. And here,' at last, there
is an end. Luke carries his genealogy, from the second Adam to the
first, as Moses himself describes " the generations of men," Gen. v.
1. Man was altogether a work of God, not merely as all creatures
are, but peculiarly ; Gen. i. 26. Had the genealogy stopped at Adam
it would have been incomplete. Now, it is carried up from Jesus
Christ to God. The birth of Jesus from Mary -is beautifully com
pared with the descent of Adam from God. The origin of Jesus from
God somewhat resembles, yet far exceeds both ; it is in a measure me
diate, through the fathers, but much rather direct, as he is the Son
of God. All things are of God through Christ : all things are re
stored to God through Christ. Scripture, even in what belongs to the
origin of the human race, fixes and completes our knowledge :• they
who despise or ignore it are in utter doubt and error as to all time
before and after human history.

CHAPTER IV.
1. Full of the Holy Ghost— See ch. iii. 22. By the Spirit— The
Holy Spirit. [For etc ztjv ep-qyov, into the wilderness, read iv rj
iprjpcy, in the wilderness. Tisch., Alf.J
2. Forty days — [That is, being tempted forty days. Beng. con
strues with fjyszo, was led into the wilderness. Comp. Matt. iv. 3 ;
Mark i. 13. Mark and Luke both imply that the temptation lasted
forty days. Alf.J When they Were ended — There was a limit fixed.
[Omit uazepov, afterward. Tisch., Alf.J
4. [Omit XJymv, saying. Also the clause, but by every word of God.
Tisch., Alf.J
5. [Omit 6 dtdftoXtOC, the devil; and into a high mountain. Tisch..
Alf. Beng. thinks that this makes the sentence sound defective.
Some suppose a double conflict on the mountain, since it precedes in
Luke that upon the pinnacle of the temple, which it follows in Mat
thew. But the whole temptation consists of three assaults, ver. 13;
and therefore Luke clearly transposes here. Nor is the double temp
tation on the mountain most for the Lord's honor on the mountain;

LUKE IV. 16. 409
for he seems to have repelled it once for all. Moreover, Luke, by
putting the ascent to the pinnacle last, used more appropriately the
verb returned in ch. iv. 14, ch. ii. 39. Harm. Shewed — Ols. thinks
the temptation must be considered as internal ; since no literal moun
tain commands such a view.] In a moment of time — A sudden dis
play : a severe temptation.
6. This power — Of these kingdoms. To these, of them refers, is
delivered — This is not altogether false. Satan had great power before
his fall : and what he retains since he turns to evil. See John xii.
31; Eph. ii. 2 ; Rev. xii. 10, xiii. 2. [Also John xiv. 30, xvi. 11 ; 2
Cor. iv. 4 ; Eph. vi. 12. Alf.J The tempter confesses that he is not
the founder of these kingdoms. Therefore he did not demand the
highest worship ; and yet Jesus shows that even inferior worship can
not be given to any creature, much less to Satan. I give — Here he
was willing to give the whole : in other cases he usually gives to his
votaries sparingly. See, for example, Rev. xiii. 2.
8. [Omit Get thee behind me, Satan. Also yap, for. Tisch. , Alf, etc.]
Introduced from Matthew by the later Greek copies wrongly ; for
Luke records this temptation second in order ; therefore it would have
been inappropriate for Luke to introduce these words which drove the
tempter to flight. We have observed [in Matt. iv. 10] that behind
me is not even in Matthew. At the beginning of ver. 9, the Gothic
Version renders xai, i. e. thathro, thence.
12. It is said — In Scripture.
13. When he had ended — There is no temptation against which be
lievers cannot both obtain arms, and learn how to contend from our
Lord's. Every temptation — He had expended all his weapons ; when
therefore the enemy was thus vanquished, he was vanquished alto
gether. For a season — Literally, until a convenient time. [Conveni
ent, that is, for his return. It expresses the devil's intention. Mey.
Prom this time forth the devil knew Jesus : Mark i. 24-34, iii. 11, v.
7. Stier. Especially on the approach of our Lord's passion, the
prince of the world returned. V. G.J
14. In the power of the Spirit — Strengthened after victory. A
fame — Men felt the power of the Spirit : ver. 15, [even before he
wrought many miracles in that region. V. G.J
15. He — Gr. auzbz, himself. He became known not merely by a
fame, but in his own person. Being glorified — He who well sustained
temptation, finds glory, especially at first, yet that glory does not
affect him.
16. He came — To requite the city where he had been reared. As
Ms custom was — The same phrase occurs, Num. xxiv. 1. We see

410 THE GNOMON OF THE NEW TESTAMENT
Jesus's custom in youth at Nazareth before his baptism. The Sabbath
— It was also the day of expiation : but Sabbath corresponds to as
his custom was. He stood up — Thus showing that he wished to read
in public : and a book was given him. We read of his having once
read (although he seems to have been accustomed to act the part of
the reader : for, on the Sabbath, all (ver. 20) were accustomed to
come into the synagogue) ; also of his having once written, John viii.
6. The tenderness with which Jesus proves the divine authority of
his preaching from the Old Testament, even to Nazarenes, who dwelt
in his own region, and [Matt. xiii. 57] rejected him more readily than
others, accords well with the fact, that this was the earliest part of
his ministry.
17. The Book of Esaias — The portion for that Sabbath was from
Isaiah : moreover the table usually attached to the Hebrew Bibles
connects very many of the portions from Isaiah with those from
Deuteronomy ; whence may be inferred at what time of year the Sab
bath occurred. [The remarks here, and at ver. 18, 19, on the chro
nology are not reliable. It is doubtful whether the Rabbinical
arrangement of Scripture readings was yet in use. Alf.J Opened—
[Gr. dva.r.zuza.c, having unrolled.J As the form of the book required. ,
He found — Immediately, and as it were accidentally. [Yet under
Divine direction. Mey. And to correspond with the fulfilment, ver.
21. De W.J The dispensation of the Divine word is marvelous: but
we ought not to tempt God by casting lots ; comp. Acts viii. 32. Pi
ous Biblical lots are better than those narrated in Homer and Virgil.
18, 19. The spirit of the Lord is upon me, because He hath anointed
me to preach the gospel to the poor; He hath sent me to heal the broken
hearted, to preach deliverance to the captives, and recovering of sight
to the blind, to set at liberty them that are bruised, to preach the ac
ceptable year of the Lord — Is. lxi. 1, 2, Sept. Several particulars
here are noticeable. I. The punctuation given in the Hebrew Text,
is the most significant. II. Because, Gr. ou elvexev, is the same as
P>'> for this reason because. So Numb. xiv. 43. Even then Jesus
clearly intimated that He was the Christ. From His anointing, the
abiding of the Divine Spirit on Christ is deduced. As the state of
personal union with the Godhead arises from the act, so also does that
of anointment. III. From the anointing arises the preaching pecu
liarly characteristic of this Prophet, that of the Gospel ; from the oil
comes joy : from the sending, comes the healing of the broken-hearted.
IV. This clause, to heal the broken-hearted, as the translator of Ire-
nseus has it, I retain chiefly on the authority of Irenarus, though
others omit it. [It seems to be spurious here, and is omitted by

LUKE IV. 21. 411
Tisch., Alf, Mey., De W.J V. And the recovering of sight to the
blind, is not from Is. xiii. 7, but from Is. Ixi. 1. So in the Sept. for
the Hebrew nip npa d-iidnSi. Moreover np3 in the Old Testament,
denotes, not every opening; but once that of the ears; and
very often that of the eyes. Hence the seventy have referred
it in this passage to the blind. Isaiah however, spake of that open
ing of the eyes vouchsafed, not to the blind, but to those freed from
the darkness of a prison. VI. To set at liberty them that are bruised,
is taken from a preceding part, Is. lviii. 6, let the oppressed go free ;
where the Sept. is dnbazeX.Xe zsd-pauapevouc iv dfiaei, as here ; lite
rally, send out the bruised at liberty, [that is, so as to be at liberty.
Mey] Whence the Israelitic deliverance is applied to that effected
by the Messiah. The minister, of his own accord, gave the Lord, in
the synagogue, the book of Isaiah : it was therefore the custom to
read Isaiah on that Sabbath. Is. Ixi. 1, 2, was not a Haphtara [pub
lic lesson] at all : but there was one consisting of Is. lvii. 13 — lviii.
14, and that too on the day of expiation, which corresponded on that
year with the Sabbath mentioned in Luke. Whence it appears, that
an ordinary and a special lesson were joined by the Lord in reading,
and by the Evangelist in narrating the fact. VII. The clause, The
SpiIiit of the Lord upon Me, contains a remarkable testimony to
the Holy Trinity. ¦ Jesus was full of the Spirit, ver. 1, 14. To the
poor — In Israel, and subsequently among the Gentiles. See also ch.
vi. 20. Deliverance — The word is very appropriate here.
!¦ 20. Gave it again — In due form. Sat down — While teaching and
applying the text. He had stood up, ver. 16.
21, He began — A solemn beginning. [Galilee was that region
upon which Christ, the Great Light, peculiarly arose ; Is. ix. 2, 3 ;
Matt. iv. 15 ; Luke iv. 81. As Isaiah has graphically described that
plaee,&o the time when the Light shone so brightly on this region has
been marked by him. Jesus sojourned in Galilee the whole year con
tinuously ; and during that time the Jews applied the new name of
Galileans to His disciples ; John vii. 52 ; Mark xiv. 70. This was a
most gracious year to that wretched nation : accordingly, Matthew,
Mark, and Luke have described this year more fully, while John sup
plies the journeys to Jerusalem, which again allowed the Galileans,
who likewise frequented the feasts, to profit largely by Jesus's teach
ing. In fine, John, by the formula " Jesus went up to Jerusalem,"
assumes the Saviour's more frequent sojourn in Galilee. Thus the
Gospel history exactly according both with itself and the Old Testa
ment, shrinks from no test. Harm. This day — The Saviour passed a
full year in Galilee, from that day ; comp. ver. 43 and 44. V. G.

412 THE GNOMON OF THE NEW TESTAMENT.
In your ears— That is, by hearing me. De W. Jesus is the fulfil
ment of all prophecies, types, and promises. Q.J
22. Wondered — [Gr. idauyd^ov.J dauya^m sometimes signifies to
express admiration. At the words — Luke wrote, not all the details
but a summary. Words of grace — [Gr. ydpizoc, Eng. Vers., graciom
words.J Christ's discourses have a peculiar sweetness and weight,
joined with a certain propriety, not so perceptible even in the
apostles. For instance, it was not unbecoming in Paul to write as in
1 Cor. vii. 25 ; see notes ; also in 2 Cor. xii. 13 ; Philem. ver. 9.
Moreover Christ naturally speaks both more weightily and sweetly,
And they said — Wonder is good : but unaccompanied by firm faith, is
readily succeeded by perversity, so that the mental gaze degenerates
from the spiritual to the carnal ; and often one remark proceeding
from this state of mind may be very censurable.
23. Surely — Jesus is not pleased by every kind of assent; but soon
goes on with his discourse so as to test the hearers. So John viii. 32,
note. Ye will say — That is, this feeling, whereby ye say, Is not this
Joseph's son ? will increase when ye shall hear of my miracles. Comp;
Matt. xiii. 54, 55. This is a metonymy [inversion] of the consequent,
that is, your unbelief which ye now betray will prevent my working
many miracles among you, as among others : then will you be able to
say, Physician, heal thyself. [Jesus expresses what, he knew to lie in
their hearts. Oalv.J Proverb — Gr. xapaftoXajv, Heb. htt/a. [This pro
verb seems to have been current among Greeks, Romans, and.Jews(
Wetst. etc. in Mey.J Thyself — That is, what you have done abroad,.
do also at home, and in your own country. [So Calv., De Wi, Alf.
Not deliver yourself from poverty, (Ols.) nor, from your low condition,
(Mey.) but just our proverb, charity begins at home.] Capernaum—
The city for which Jesus was shortly to set out, and where he was to,
work miracles, ver. 31, 32, 33. Even previously he had been there:
John ii. 12. But we do not read that He then stayed long or wrought
miracles. [Nevertheless He is related (John iv. 47) to have healed
the nobleman's son in Capernaum : and this seems to be here referred
to no less than what he afterwards did. When Jesus here predicts
those things of Capernaum, it is intimated that the violence offered
our Lord by the Nazarenes, was not the cause of his departure to
Capernaum to live there. Harm.]
24. And he said — This formula used by Moses, when he says, V%
and in the New Testament, often in Luke, indicates an interval on
the part of the speaker : ch. vi. 39, xii. 16, xiii. 20, xv. 11. Verily
— Presently occurs the parallel, of a truth, ver. 25. Accepted—- Ex
pected, dear. Country — Antithesis to Sidon, ver. 26, and the Syrints

LUKEIV.40. 41 3
ver. 27. On this account but is employed in ver. 25. It is your own
fault, he says, that the physician pays less attention to you, than to
those more remote.
25. I tell you — The Lord declares this testimony by His omni
science : for Elijah and Elisha might have assisted more widows and
lepers, even though Scripture did not record it. Was shut up — As
in Bible history, so in others the account of public punishments, fam
ine, etc., forms a considerable part. Three years and six months —
1 Kings xvii. 1, xviii. 1.
. 26. Elias — Wherefore people like the Nazarenes might have made
the same objection to Elijah and Elisha as to Christ. But Elijah was not
sent to those with whom he was not likely to be accepted. Therefore not
even at Nazareth shall the glory of the Messiah be wasted. Sidon — Often
in the temples and schools much fruitless labor is bestowed on hearers
that are connected with us : whereas, to some stranger a single ser
mon, letter, or pamphlet, is the instrument of salvation. Unto a wo
man — The widow therefore received the benefit, when she seemed to
be conferring it on the prophet.
27. Many lepers — 2 Kings vii. 3. In the time of — [Gr. ixi, J 'Eni
denotes an epoch: so highly is the prophet esteemed by God.
i 28. Wrath — They had thought that praise and thanks were due
them for their applause. But by their own act they confirm Jesus's
words. 30. Went his way— Unimpeded as before.
31. [On the Sabbath days — Thus a beginning was made. After
wards a multitude on other days also congregated in the open air.
V. G.J
p 33. A spirit, of an unclean devil — A peculiar phrase. Spirit de
notes its mode of working ; devil, its nature. The Vulgate simply
renders it, an unclean spirit. Cried out — It seems now first to have
become known to the people that this man was a demoniac.
34. [Omit XJywv, saying. Tisch., Alf.J Of Nazareth — Ver. 16.
The Holy one of God— John x. 36.
! 35. [Hold thy peace — Comp. ver. 41. V. G.J And hurt him not —
The demon had wished to hurt the man.
36. A word — Xoyoc, "dt With authority — Indisputable. And
' power — irresistible.
37. Fame — The popular rumor.
39. Over her — His near approach showed that the disease yielded
to His power, and that no danger of infection threatened His body.
40. On every one — Implying great facility in healing. Thus they

414 THE GNOMON OF THE NEW TESTAMENT.
were more deeply moved to faith as individuals. [Jesus has the same
care for individual souls. Hast thou experienced it ? V. G.J
41. Out of many — The power of the kingdom of darkness had
reached its height, when Christ came to destroy it. [Omit b Xpiorbc,
Christ, after thou art. Tisch., Alf. Suffered them not — What an
honor, to be permitted to testify to Christ's glory! V. G.J
42. Unto Him — They did not desist until they found Him.
43. / must preach — By these very words He excites the desires of
men, and, under the appearance of a repulse, confirms them in faith.
Therefore — Here is Jesus's " Creed." The cause of His journeyings,
44. The synagogues — All of them.

CHAPTER V.
1. And it came to pass — Closely connected with ch. iv. 44. Pressed
upon — Hence appears the Saviour's patience. [For zou dxohtv, to
hear, read xai dxousiv, and heard. Tisch., not Alf.J
2. The fishermen — So called, as if still strangers to Jesus. Were
washing — Their work being done.
3. Which was — Already the privilege of priority was given to Si
mon. [The other ship was Zebedee's. V. G.J Prayed— As not yet
intimate with him. [It seems that in different instances he used dif
ferent ways of asking : Mark iii. 9 ; Luke xix. 5 ; Matt. xxi. 2, 3,
xxvi. 18. Therefore it is not altogether likely that the call in Matt.
iv. 18, 19, and in Mark i. 16, 17, combined with the cure of Peter's
mother-in-law, was prior to the call of Simon, here related by Luke*
Harm.J The Lord does not immediately promise them the 'draught
of fishes : He first tests Simon's obedience. To thrust out—So ver,
4, and Matt. xxi. 18.
4. Into the deep — This is more than a little, ver. 3. For a <
— The promise. Compare, with this fishing, John xxi. 3, 6.
5. At thy word— Peter had perceived the power of Jesus's words.
He displays the same faith in Matt. xiv. 28. [The fishing by night,
without light, without Christ, is the fishing of heretics and schismatics'.-

LUKE V. 12. 415
That of the day, before the Sun of Righteousness, is that of the
Church. Q.J
6. [Brake — Or rather, was bursting. Alf.J
7. Beckoned — From a distance, and to avoid shouting in the
Saviour's presence. [Or possibly, not being able to speak for aston
ishment and fear. So Euth. Zig. in Mey.J They wished help because
the fish in their struggles had broken the net, probably at tne upper
part where it was fastened. Partners — For they were associates, ver.
10. Often, among the members of one society or family, many may
be pious. To sink --They were pressed deep into the water by the
weight of the fishes.
8. Depart — Comp. Matt. viii. 8. For — Comp. 1 Kings xvn. is :
Isa. vi. 5. A sinful man — A greater sinner than an infant sinner.
[That recognition of sins is deepest, which arises from the recogni
tion of the Divine glory. V. G.J Comp. 1 Tim. i. 14, 15.
9. He was astonished — We ought to learn the fear Jt tne .uord
even from his benefits : ch. v. 26, vii. 10 ; Jer. v. 24. [Such is the
experience of all whom God will use as instruments. Here this is
especially recorded of those three who afterwards became tne fore
most apostles. At the draught — Jesus, in this instance, taught Simon
by the very act. Every work of God teaches us. To observe these
lessons is the part of prudence. V. G.J
10. Unto Simon — Especially, though not to hirn alone, since Simon
was the one who had spoken in ver. 8. Comp. Matt. iv. 18, 19. Luke
also has this saying, so as to describe definitely those whom the
Saviour addressed: ch. vi. 20, 27, ix. 23, xi. 45, xvi. 1. xii. 22, 41,
54. Fear not — Peter ceased to fear when he became accustomed to
the miracles. From henceforth — This was accomplished, oh. ix. 2.
! 11. AU things — Even the fishes. They had previously followed
Jesus, as Luke recognizes, Acts i. 21, 22 : comp. John i. 43, but not
yet so as to leave all that they had.
12. [In a certain city — The particle in does not prevent us Irom
supposing that the meeting with the leper occurred in tne neigh
borhood of the city ; comp. Matt. viii. 1, 2. The reason of the
transposition seems to be that Mark, whom Luke foi'iuws, under
takes to tell first the miracles wrought within the city, en. l. 21.
Harm. Full of leprosy — Not full in the sense of Lev. xiii. 13,
17, which would make him legally clean, and thertfore »i.o« him
to enter the city. But still he is sent to the priest: tnerefore
fie had not shown himself to the priest; wherefore he must be
separate, as impure, even though very full of leprosy. Harm. On
ihis face—No common humiliation. V. G.J

416 THE GNOMON OF THE NEW TESTAMENT.
13. And — [An immediate effect of his prayers. V. G.J
15. To be healed — [Omit utt' auzou, by him. Tisch., Alf.J
16. He — Contrasted with the multitude, ver. 15. Withdrew
himself — Thus He both had time for rest and prayer, and excitai
men's desires for Him.
17. Sitting — As hearers honored above the rest. Doctors of tne
law — Scribes, ver. 21. Village — [Eng. Ver., town. Gr. xibyq] Tt,t
extremes, Jerusalem, and the villages are specified : the towns forc
ing a mean between the capital city and the petty villages, are mean;
to be included. Was present to heal — [Gr. ijv iic zb iuad-ai, was jot
healing.J A similar expression occurs in the Sept. iabyeb^a zou amaai
oe, we shall be present to save thee, 2 Sam. x. 11 ; So Num. vi..
11 ; Ps. cxix. 173. Them — Namely, those in ver. 15.
19. By what way — [Omit did, by ; Tisch., Alf. It is implied.] An
Ellipsis the same as in ch. xix. 4, that way. And in Acts ix. 2, any
of this way.
20. [Omit auzqj, unto him. Tisch., Alf.J
25. Took up that whereon he lay — A happy expression. The coueu
nad borne the man : now the man bore the couch.
26. Stranye things — Miracles performed, sins remitted.^ To-day
— This remarkable day.
27. Saw — With compassion.
28. All — Though by this act his house did not cease to be his,
ver. .29.
29. Great — On account of the multitude of guests.
30. [Transpose Scribes after Pharisees. Read the Pharisees ana
their Scribes. Tisch., Alf.J Do ye eat — The plural is used ; but they
were aiming at Jesus especially. Ver. 31. [Omit xai hyapzalajv,
and sinners. Tisch., not Alf.J
32. Repentance — [Gr. yezavoiavj The transition of the mind froia
sin to righteousness, from sickness to health. This change is some
thing delightful, not fearful : comp. ver. 27-29.
33. [Omit did zb, why do; and the note of interrogation at tne
end. Tisch., Alf.J
34. Can ye make — Gr. yyj, so that a negative answer is expected.
36. A parable — From a garment, and from wine : especially ap
propriate at a banquet : comp. ch. xiv. 7. [Read ayiaev, shall mau
a rent, for a%i£st, maketh, etc., and ob auyfmvtjdei, shall not agrei,
for auyipwvsi, agreeih not. Also omit iniftXyya, the piece. Tiscn.,
Alf.J 38. [Omit, and both are preserved. Tisch., Alf.J
39. [Omit straightway. Tisch., Alf.J Straightway— Mental habits

LUKE VI. 5. 417
are changed gradually. The old — Their own old doctrine was more
palatable to the Pharisees than the liberal doctrine of Christ, which
they fancied to be new, whereas it was far older than their own : Gal.
iii. 17 ; 1 John ii. 7, 8. New wine — See Zech. ix. 17. Though new,
it is at the same time mellow. Matt. xi. 30. [For %p-/jozbzepoc, bet
ter, read %pinazbc, good. Tisch., Alf.J

CHAPTER VI.

1. Second, after the first — Gr. dsuzspbizpwzov, second-first. [This
very difficult word is variously explained by a multitude of writers.
Beng., in Not. Crit. says, The Sabbath called npwzov (first) was that
which combined the Sabbath and New Moon on the same day : the
hozepoTtpwzov Sabbath was the day before the New Moon. There
seems to be no doubt that this and the English Version are wrong.
The least objectionable rendering is, The first Sabbath in the secona
year of the Sabbatical period of seven years. (Wieseler in Alf '.) Or,
the first Sabbath after the second day of the Passover. (De W., after
Scaliger, etc.) But thes word itself is wanting in some ancient manu
scripts, and is nowhere else found in any author ; hence Mey., with
strong ground, considers it spurious here.]
2. [Omit auzdic, unto them, and Ttoteiv, to do. Tisch., Alf.J
3. [Have ye not read so much as this — How often some passage of
Scripture, exactly suiting a particular contingency, is presented to
men when thinking of nothing of the kind ! V. G.J What David
did — The text of this very Sabbath" exhibited the straits to which
David was reduced, and the eating of the shewbread immediately fol
lows this text. Hence he has used the appropriate formula, Have
ye not read so much as this? On the same Sabbath the Saviour ap
pealed to the Priests, who in the temple " profane the Sabbath" (by
slaying sacrifices), and yet are " blameless," Matt. xii. 5. At that very
time of the year Leviticus used to be read in the regular course,
m which there is frequent mention of offering sacrifices, even on the
Sabbath: ch. vi. 12, viii. 33, xvi. 29, xxiii. 38. Harm.J
I 5. [Codex D., the famous Codex Bezos, one of the oldest Greek
manuscripts, dating from about the middle of the sixth century,

418 1HE GNOMON OF THE NEW TESTAMENT.
(Tisch.,) places verse 5 after verse 10, and in its place reads thus: On
the same day he saw one working on the Sabbath, and said to him, Man
if thou knowest what thou art doing, blessed art thou ; but if thou
knowest it not, thou 'art accursed, and a transgressor ofthe law. Alf.
inclines to think this an authentic narrative.]
6. [The right hand — The benefit in healing it was the greater.
V. G.J
7. [Omit auzbv, him. Tisch., Alf.J
8. Said — Doing all things openly.
9. [For wv, them, read de, and. Tisch., not Alf. Also for enepw-
zrjaw bpdc zi, I will ask you one thing, read inspazw byHc ei, I ask
you whether. Tisch., Alf.J
10. [For zip dvd-pmrzq), the man, read auzqt, him. Also omit
uyirjC, whole. Tisch., Alf. Alf. omits also foe j^ dXXyj, as the other,
after Lach.J
11. With madness — And yet at that very time they had reason to
have come to their senses.
12. Prayer — For this very reason the twelve disciples are said to
have been given to Jesus Christ : John xvii. 6. Great transaction on
this night between God and the Mediator ! [Elsewhere also Luke fre
quently mentions Jesus's prayers, as after his baptism, ch. iii. 21:
before his testing the disciples, ch. ix. 18 ; before the transfiguration,
ch. ix. 29 ; and when he taught his disciples to pray, ch. xi. 1. Comp.
Mark i. 35 ; Luke v. 16 ; Matt. xiv. 23. No Evangelist, however,
but John, excepting in the narrative of his passion, has detailed the
very words of Jesus in prayer. Harm.J Of God — Comp. Mark xi,
22, note.
13. When — In the morning. Disciples — A mixed multitude as yet.
Alsc — Hence two appellations arose, and were subsequently used in
other passages. The Twelve and The Apostles.
14. [Insert xai, and, before James. Also before Philip. Tisch.,
Alf.J 15. [Add xai, and, before - Matthew ; also before James. Tisch,
Alf] Zelotes — [Gr. fyXwzrjc, the zealot, a translation of the epithet
applied to him, Matt. x. 4, 6 Kavavizyc, the Canaanite, comp. Heb.
tup, zealous.] This name, derived from that of his native country,
thus becomes a designation of merit.
16. And Judas of James, Gr. xai, [So Tisch., Alf. The common
text omits xai, and.J 'loudav Laxmftou — The son [but Eng. Ver., the
brother, is approved by Alf.J This James begat Judas and James.
Comp. Jude, ver. 1.
17. Them— The first class of his hearers. In the plain-[&-

LUKE VI. 28. 419
tbitou rtedtvou, a level spot.J Not in the bottom of the valley, but
half-way down the mountain, better adapted for a large audience than
a mere plain. Such a place is called in Sept., Is. xiii. 2, opoc nedivbv,
[a mountain table-land, Eng. Ver., high mountain.J Company of his
disciples — The second class, which was again divided, ch. x. 1. Sup
ply stood. A great multitude of people — The third class.
18. They that, etc. — a part ; a great multitude, ver. 17, is the whole.
20-26. [These verses give the aim and spirit of the Sermon on the
Mount, as found in Luke : consolation to the suffering ; woe to the
worldly happy. De W.J
20. He — In antithesis to the people, who were intent upon his inir-
icles rather than his word. On — Among. Poor — [Comp. ch. xvi. 11,
xii. 21. Alf.J These briefly-stated sentiments constitute D,l?tra, para
bles : the meaning of which is more fully unfolded in Matt. v. 3. In
ternal and external conditions often go together : therefore the one is
named from the other ; as poverty or riches : ver. 24. Yours — Here
consolation is administered individually. The expression lifted up his
eyes corresponds : for the glances of his eyes point out individuals.
21. Now — This particle is added to those particulars which apply
to both worlds, according to the different characters of the men re
ferred to.
22. Cast out — Defaming you with public and private contumelies.
This is more than reproach. The same phrase occurs, Deut. xxii. 19.
[Separate you — From the synagogues, and the common intercourse
of life. Mey. ' Your name — Disciples of Jesus Christ. V. G. So
Be W. The name as the indication of character or faith.J Sake —
Because ye believe in Christ, whom ye see.
23. In — See Rom. ii. 16, note. Leap for joy — The reward must
be great : since He who thus commands never exaggerates. In the
like manner — Characteristics and tests of character may be derived
from examples : ver. 26. Heb. n^JO, Sept. xazd zauza. Numb, xxviii.
24, xaza zd auzd, Ez. xiv. 25.
24. Woe unto you — [That is, woe i'sunto you. This is an announce
ment/not an imprecation. V.G.J Consolation — Ps. xlix. 7, 19, xvii. 14.
25. [Omit the second upiv, to you. Read woe ye that laugh, etc.
Tisch., Alf.J Who are full — Their fulness does not deserve the name
of satiety. Comp. ver. 21.
26. [Omit byiv, to you. Tisch., Alf. Well — Whereas they do no*
wish well to Christ himself. V. G.J
27. Who hear— All ; not merely the disciples : ver. 20. Hereby
their attention is awakened.
28. [Omit xai, md. Tisch., Alf.J

420 THE gnomon of the new tes tamest.
30. [To every man — Too many exceptions are accumulated here by
human ingenuity. V. G.J That taketh away — Without asking.
32. Thank— -So thrice expressed ; see ver. 33, 34. What thanh
are due to you, as though you had done something meritorious, and
worthy of reward ?
34. [Omit yap, for. Tisch., Alf .J
35. But — These three words, love, do good, lend, refer to the 32d
33d, and 34th verses, whence the appropriateness of the verb davei-
£ete, lend, appears. Do good — Understand to them who hate you.
Lend — To loan with the hope of receiving again, is a service becom
ing a man ; to do so without such hope, becomes a Christian. The
latter is enjoined, the former is not forbidden, ver. 34, even as it is
lawful to love friends. [And many anxieties too are brought upon
the mind when one loans with the hope of receiving again, to many
men, who either cannot or will not repay. Thence springs up a crop
of thorns. V. G.J Nothing — Not no man; Gr. yydkv, not pyjdev',
Hoping — again — Gr. diteXni^ovzee, that is, dzoXafts7v iXni^ovrec, hop
ing to receive back. The same form in dnoysuouad-ai drceod-Utv, that
is, dnb zivoc yeuaaad-ai, iadisiv ; as Casaubon remarks, after Athen-
aeus. Unto the unthankful and to the evil — The vilest of mortals!
the evil, even though they have not yet hardened themselves to be
unthankful. 36. Be ye — Gr. yivea&e — is, Gr. iazi. These two verbs' differ:
1 Pet. i. 16. Merciful — The root of all kind offices. [Works of
mercy, sparing and giving, are immediately added. V. G.J
37. [Add xai, and, before condemn not. Tisch., Alf.J Judge not,
condemn not — By judging, we decide on the goodness or badness of
an action : by condemning, we determine as to the person, what the
guilty deserves : comp. Matt. xii. 7. Forgive — [Gr. dnoXueze, loosen]
applied to one who was confined ; but dfiezai, to a debt which was
due being remitted. Both verbs occur, Matt, xviii. 27. As to the
thing itself, compare Is. lviii. 6.
38. Good — In the quality, or even in the quantity, of things esti
mated by weight, number, or other means of measuring. Pressed
down — As dry articles. [Omit xai, and, before shaken; also before
running over. Tisch., Alf. A figurative indication of the rich full
ness of Messiah's kingdom. Mey.J Shaken together—As soft goods.
Running over — As liquids.
39. [Add xai, also, before napaftoXyv, a parable. Tisch., Alf]
Unto them — The disciples, ver. 20. For that which is in ver. 27, see
note, is not in Matthew : nor is it the Evangelist's narrative, but the
language of Jesus. Therefore it is rightly thought that the discourse

LUKE VI. 48. 421
is in two divisions, the former addressed partly to the disciples, in the
hearing of the rest, ver. 20, partly to the crowd of hearers, ver. 27 ;
the latter, from ver. 39, to the disciples. The subject-matter of the
discourse accords with this view. Blind — Suffering from his own
beam, ver. 42 ; destitute of compassion and love, 1 John ii. 9 ; 2 Pet.
i. 9 ; Phil. i. 9. Lead the blind — A benefit if done by one possessing
sight and experience. The benefits in ver. 39, 41, are more specious
than those in ver. 37 : and blind hypocrisy more readily hides itself
under the former ; but in fact the latter more thoroughly check self-
love. 40. Perfect — Every disciple who has completed a course of instruc
tion, perfect or imperfect, will be as his Master : moreover, in so far
as he is a disciple, he will not exceed his Master. Wherefore a dis
ciple who has a blind master, will with him fall into the pit. [He who
evinces the desire to instruct others with saving admonitions, must by
all means see clearly the way of life, be free from the " beam in the
eye," be a good tree, and keep good treasure in his heart. V. G.J
41. But — But since a master should excel his disciple, why dost
thou wish to be master of him, to whom thou art even inferior?
There should be not only vision in the eye, but also unimpeded vision.
42. Brother — Expressing the pretence of fraternal duty. To this
Vocative is opposed the other, thou hypocrite. Hypocrite — See note
on for, next verse. Mote — The proper extraction of which is truly a
work of mercy.
43. For — He who, while suffering from his own beam, yet aims at
extracting another's mote, is like a bad tree aiming to bring forth
good fruit.
45. Treasure — Afterwards it is called the abundance. [Omit the
second d-rjaaupou zrjc xapdiae auzou, treasure of his heart. Tisch.,
Alf. The human heart is spacious with large capacities for good or
evil. Both break forth in words and deeds. V. G.J
46. [The things which I say — As your Lord, to whom obedience is
due. V. G.J
48. Foundation — Artificial : rock — -natural. The contrast to the
former is the absence of a foundation : to the latter, the mere earth.
Could not shake — Much less destroy. [For ze&EyeXlwzo yap ini rrjv
xezpav, for it was founded upon a rock, read did rb xaP.<2c oixodoyetc-
&at abzrjv, because it was well built. Tisch., Alf.

422 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER VII.
1. [For inei de, now when, Tisch., (Not Af.) reads i7teidrj, after
that.J 2. Dear — Even from his obedience : ver. 8.
3. Heard — He had not yet seen Jesus. Elders — These, though not
destitute of faith, ver. 4, yet had less than he by whom they were
sent, ver. 9. Nevertheless they do not intercede for him in vain.
[Christ's benefits at that time appertained especially to the Jews:
hence it was becoming that the Jews should intercede in this case.
V. G.J Often those who have little favor with God, can be of more
service to others who are better, than to themselves.
4. Worthy — The centurion himself thought differently. Neither
thought I myself worthy, ver. 7. Do — Gr. 7tapesg. [The true read
ing, Tisch., etc.] Some read rtape^ec, but the construction favors the
subjunctive. [But it is fut. 2d pers. Render, saying, He is worthy
that thou do this for him. De W., etc.]
5. He loveth — A rare feeling in a Roman soldier. For — His chief
worthiness consisted in a different thing, his faith ; ver. 9. He—
[Himself] of his own accord. This was something greater and more
remarkable than his loving their nation. He hath built— At his own
expense, or command : he did not merely avoid profaning a syna
gogue. 6. Now — While he perceives the Lord's promptness, reverential
faith increases in the centurion. Friends — He had sent elders to in
tercede : now he employs friends for a second message. Could
friends approach when the centurion did not? Yes; because they
went in the centurion's behalf, not for themselves. The same faith
produces in different persons different emotions.
7. [For ia&gaezai, shall be healed, read lad-qzo, let (him) be healed.
Tisch., Alf.J
10. Whole — Not merely well, but using his health.
- 11. The day after — So afterward, ch. viii. 1. Ancient translators
generally understand this expression of a day following, I know not
whether precisely, the next day. The Vulgate has deinceps; but the
genuine text of the Vulgate has, according to Mill, alia die. Mill
cites no authority : and yet it is not of much consequence ; for the
sense even thus may be indefinite. Altera die [the second or next day]
sequenti die, which the Vulgate elsewhere is wont to use, would be dif
ferent. The series of events here requires a less definite time ; for
the raising of the young man of Nain is connected more closely with

LUKE VII. 16. 493
the subsequent deputation sent by John, than with the preceding heal
ing of the centurion's servant. [Jairus's daughter was restored before
the young man of Nain : and therefore the faith of Jairus is the more
praiseworthy, because it had no precedent of dead raised by Jesus.
The Lord secretly raised Jairus's daughter, and ordered that act to
be kept secret ; but he next raised both the young man of Nain and
Lazarus publicly. Nain was one of those cities mentioned Matt. xi.
1, and previously Matt. ix. 35. For since the disciples went to the
city of Nain in a body, there is hardly reason to doubt that the resto
ration of the young man took place before the sending of the twelve
apostles, who were confirmed in the faith by this very miracle. Harm.J
Nain — The mention of the name of the town, and the double multi
tude of spectators, confirms the miracle
12. Carried out — The dead are rightly conveyed to places removed
from the abodes of the living. With her — Funeral rites were designed
rather for the sake of the mourners than of the dead.
13. The Lord — This sublime title was better known and more used
in Luke and John's time, than in Matthew's. Mark holds an inter
mediate place. This head of the faith must be taught and established
in the beginning : afterwards it might be assumed. Had compassion —
For the consolation of the mother, the young man must return to life.
Weep not — Consolation before the miracle shows his power of per
forming it. It is his frequent preface elsewhere, Fear not. Among
men there is always something which the Divine approach has to re
move at the beginning. [Weep not — For he has come to make good
one day the word in Rev. xxi. 4. Trench. These words express the
only reason for the miracle ; to comfort the living. Stier. But per
haps also he would awaken the young man's soul. Ols.J
14. Touch — A touch full of power. The bier — On which the youth
seems to have been laid, not shut in. They that bare — Expecting
help. Young man — Jesus knew that the dead youth was not a daugh
ter, but a son. He employed either the appellative, Mark v. 41, or
else a proper name, John xi. 43. I say unto thee — To thee, not yet
to the rest of mankind.
15. Delivered — For the youth had already ceased to belong to his
mother. Comp. ch. ix. 42 ; 1 Mace. x. 9.
16. A prophet — Heb. K'3J is not only one who predicts the future,
but one who imparts to men divine gifts and lessons. And that — By
this formula the two exclamations are separated. [Hath visited — For
that visitation we have still to celebrate the divine love to man,
V.G.J

424 THE GNOMON OF THE NEW TESTAMENT.
17. The region around about — Of Galilee, not however excluding
the adjacent Gentile regions.
18. [Shewed — When Christ's works had reached their climax in
raising the dead. Comp. John y. 21. V. G.J
19. Calling — John had not his disciples so frequently with him as
the Saviour. [For Lqoouv, Jesus, read Kuptov, the Lord. Tisch,
20. Men — John had older disciples : Jesus youths.
21. [Omit de, and. Tisch., Alf.J Infirmities and plagues — Infirm
mities, Gr. vbaoi, lingering diseases : plagues, Gr. yaaziyov, at
tended with acute pain. He gave — Gr. ijfapiaazo, gave freely. A
splendid word. It was not in the power of the Apostles in their
miracles to give freely. Comp. He delivered, Gr. edmxev, gave,
ver. 15.
23. [Shall not be offended — Whatever is in Jesus Christ is good
and profitable ; even that very exterior which offended perverse men
has its own merit. V. G. How corrupt is man, who can find offence
even in Jesus ! Q.J
27. Behold— See Matt. xi. 10, notes.
28. [Omit zou ftaizziazou, the Baptist. Tisch-, Alf.J
29. [Mey. and De W. think ver. 29, 30, a continuation of Christ's
words, but it is better with Alf., etc., to ascribe them to Luke. So
Beng.J And all — Luke describes the actions of the people, and on
the contrary, those of the Pharisees, in order to show why Jesus at one
time spoke what "is given in ver. 28, 31. [That is, the different recep
tions given to his words by these two classes, explain the comparison,
ver. 31, 32.] A similar division of the sentence is to be seen,
Matt. ix. 6. Heard — John. And — Especially the publicans, of
whom others had most despaired. Justified — They approved and
submitted to the ordinance of God, the baptism of repentance, as
just. The same verb occurs ver. 35.
30. The lawyers — [Gr. voyixoi.] Luke varies from the Hebrew idiom
more than Matthew and Mark ; for instance, he says dX-/jda>a truly*
for dprjv, verily. So often he says vopixouc, meaning the same
persons, I imagine, who are elsewhere called ypayyazetc, Heb. DH3D,
scribes. Against themselves — Gr. sic eauzouc. eic limits ; as far as
they themselves were concerned : for they could not set aside the coun
sel of God itself.
31. [The clause sirts de b Kupioc, and the Lord said, is certainly
spurious. Tisch., Alf., Mey., DeW., etc.] Shall I liken— In words.
Like — In fact. True words express the actual fact.
33. Bread — Bread is an artificial product : but John used what-

LUKE VII. 3 5. 425
ever food fell in his way* And ye say — See ver. 39, where a similar
feeling was entertained by a Pharisee.
35. And Wisdom has been justified (Gr. idixaiw&7j) of all her
children — Kai means and; for Jesus manifestly continues his complaint
'comp. Matt. xi. 19, where not until the end of ver. 25, does he ex
press that which these words might otherwise denote, but all her
children have justified wisdom) : and indeed transfers the complaint
a,s it were indirectly, from the basis of his argument, the perverseness
of his contemporaries, to the general proposition, the unbroken cus
tom of the Jewish people, as he has transferred it also in ch. xi. 47,
48. To this transfer the word all refers ; also the past tense (which
often has the force of the verb, to be wont) in has been justified;
(though ye say, just before, is in the present tense : ver. 34 :) the title
Wisdom, too, is used for the same reason ; for he is now no longer called
Son of man, as in ver. 34, but Wisdom. Of these terms the former is
appropriate to Christ as manifested ; the latter at all times : ch. xi.
49. Further he is here called Wisdom, because he best knows what
must be done; and his own deeds, replete with the purest conde
scension to sinners, ought not to have been called to account. Add
Prov. viii. 1, 32. The children of this Wisdom are not Pharisees, and
the like (which in other respects would make good sense here ; comp.
ch. xiii. 34, at the end, and Matt. viii. 12); but all apostles, publicans,
and sinners who had been converted to Jesus out of the whole people ;
whom he thus names, in order to show his own connection, and his
right of associating with them, and the perverseness of the calumnia
tors. In Thucydides. and other writers, dixaiouv, to justify, said of a
person, denotes to pass sentence or fix a punishment upon any one, and
that justly ; of a thing, it denotes to account anything just. Gataker
considers this to be a clear and striking instance of difference between
the Greek style of the Bible, and that of the classics : for in the
sacred writings p'lxn, dixaiouv, signifies to give judgment in favor
of any one, or to pronounce one just, whether by a just or unjust judg
ment. Comp. note, on Rom. iii. 20. Jixaiouadat, Sir. xviii. 22, is
the same as dnodouvat, to pay back : for he who owes a debt is as it
were accused ; he who pays it, or makes good his obligation, is freed.
French, s'aequitter [to pay off, lit. to acquit one's self.J Yet both
senses of the term can he reduced to the one notion, justifying ; for
the judge accounts that both he who has borne his punishment, and
he who is acquitted, have given him satisfaction, and thence that both
are just. There is besides in the former use of the word an Euphem
ism, which is not needed in the latter. Here also dixaiouv has a good
sense : and idtxaiwdrj, has been justified, contains a Metonymy of the
Hi

426 THE GNOMON OF THE NEW TESTAMENT.
consequent for the antecedent (for every justification presupposes an
accusation, a cause at issue and some controversy, Rom. iii. 4 ; Gen.
xliv. 16, Sept : [here the consequent, has been justified, stands for
the antecedent, has been subjected to trial, A. R. F.,J) combined with a
strong Euphemism. Wisdom has been justified ; that is to say, accusers
have brought her to trial, have been offended in her, ver. 23, and have
brought the matter to such a pass, that it became necessary for her
to be justified, and vindicated as just, and that it should be shown,
that all her actions have been so ordered as to remove injustice, and
fulfil righteousness ; whereas, however, she ought to have been em
braced without question. A similar passage occurs, Rom. x. 21 ; 1
Cor. iv. 12, 13. Wisdom has been defended and justified from the
taunts of gluttony and wine-bibbing cast upon her ; and that too by
(dnb) her own children, and all of them : all her children brought
upon her the necessity of justifying herself, and of defending all her
actions with her children. See ch. v. 22, 30, 33, vi. 2, 7, and in this
chapter (vii.) 40, xi. 17, xiii. 16, xv. 3, xix. 7 ; Matt. xv. 2. Comp. the
use of dnb, for the press, Luke xix. 3 ; 2 Cor. ii. 3, x. 7 ; Heb. x. 22 ;
the Sept. of Eccl. viii. 11 ; Is. xxv. 9 ; Job xxxv. 9 ; Ps. xxvii.
1, xxxiii. 8, cxix. 53, and Is. xlix. 19, ii. 3, in the Heb. wyra.
So flt/ro, on account of, Ps. Ixviii. 29, where d and by are parallel.
[Stier calls the above note obscure and diffuse. See on Matt. xi. 19.]
36. Sat down to meat — Without first looking at the house, as curi
ous guests are wont ; also without taking water or oil, ver. 44 (comp.
ch. xi. 37), so as to receive the penitent woman the sooner, ver. 45.
37. [The proper order is yuvij yjzic gii iv zf/ TtbXsi ayapziuXbz, Tisch.,
a woman which was in the city a sinner, Alf., or was a sinner in the city,
that is, publicly. Mey.J A woman — Whose name is unknown. [There
is certainly a striking agreement between this narrative and those
of John xii. 3 ; Matt. xxvi. 6 ; and Mark xiv. 3 : especially in that
both events happened in the house of a certain Simon. But the
anointing described by Luke took place in a city of Galilee, before
the transfiguration, nay, before the second Passover: the other at
Bethany, six days before the third Passover. The woman in Luke
had been heretofore a sinner ; not so Mary, John xi. 1, 2. In fine,
Simon the Pharisee doubted whether Jesus was a prophet : Simon the
leper had no longer ground for doubt, as the restored Lazarus was
present. Harm.J A sinner — The chief sin of women, unchastity.
When she knew — [Gr. imyvouaa; Beng. prefixes xai, and; so Tisch.,
Alf.J Kai, and, omitted by many, is here redundant; but adds
beauty to the sentence, as 1 in inn, 1 Chron. xxviii. 5. The particle
may also seem to have been repeated after a parenthesis, to separate

LUKE VII. 47. 427
the mention of her sins and of her conversion. In the house — Love
impelled her so that she did not await a more convenient opportunity
elsewhere. 38. Behind — So as to make no display of her act. Love taught
her to do that which, to one who loves not, would seem absurd, and
which no one would require of his servant: and taught her, too, with
out human instruction. Similar instances occur, ch. xvii. 15, xix. 37.
With the hairs, dishevelled, as in grief. Most exquisite reverence !
39. If — Nay, if thou, Simon, knewest what this woman was now
become, thou wouldest judge otherwise. A prophet — [The people had
called him so, ver. 16. V. G.J Simon had doubted before : now
he unhesitatingly denies that Jesus is a prophet. Would have known
— Not even this follows that whoever does not know any man he
meets, is clearly no prophet. Toucheth — He thought that not even a
touch was to be borne, much less her whole proceeding.
40. I have — A courteous preface. He does not call this Pharisee
a hypocrite. Master — Simon had some modesty.
42. [Omit de, and. Tisch., Alf.J When they had nothing — There
fore the debt is not paid by subsequent love and gratitude. Will
love — Future. For the insolvent debtor, before the remission of the
debt, rather flies from the creditor.
43. Thou hast judged — Against thine own self ; ver. 47.
44. This — The woman, by her very appearance at the time, was
refuting Simon, and moving all. Thy — Therefore in this case Simon's
obligation was greater than the woman's. Thou gavest — no — Simon
treated Jesus as an unhonored guest. With tears — The Lord observed
all the details of her pious act : Ps. lvi. 8. Tears are the most pre
cious of waters. [Omit zrjc xefaXrjC, head. Read, with her hair.
Tisch., Alf.J
45. Kiss — This Simon had omitted from want of love : otherwise
we do not read of even any of his disciples or friends having kissed
Jesus's face, which was characterized by something remarkable, ch.
ix. 29 ; but the highest love, as in ver. 38, and the utmost intimacy,
as in John xiii. 25, fell far short of that liberty. We do not read of
his kissing even the little children. Only the traitor (for the strange
liberty of a kiss accorded with his treachery) with impure lips profaned
the Lord's face : with this exception, it remained untouched and un
polluted by sinful flesh.
46. With oil — In antithesis to the ointment, costly and compounded.
Oil was unmixed, and, from the abundance of olives among the Jews,
cheaper. My feet — Not presuming to anoint my head.
47. Which are many — [Gr. al rtoXX.ai, the many. J With which

428 THE GNOMON OF THE NEW TESTAMENT.
thou, Simon, reproachest her. The article refers to ver. 39. For—
That is, the forgiveness of her sins, un thought of by Simon, is proved
by the fruit, [love,] ver. 42. The latter is evident, and thrusts itself
into notice, though the former be hidden. Add the antithesis which
follows, But to whom, etc. To refute Simon, there is cited " the ful
filling of the law," love, as a test of forgiveness suited to the Phari
see's comprehension : to the woman herself, her faith is said to have
saved her. The former expression is more enigmatical ;, the latter,
more literal. The more weight each assigns to love in this matter
above faith, the more he resembles Simon, and the farther is he from
the feeling of the woman, and of the Lord himself. Love is the test
of pardon, even though he who loves may not so think concerning
forgiveness. But to whom — Mildly expressed ; meaning, thou, to
whom, as the antithesis implies; otherwise there are those who "love
much," even though innocent of great transgressions before pardon
Little — Comparatively and humanly speaking, tenfold less; ver. 41
Loveth — But he loves nevertheless, provided he has been forgiven,
The multitude of sins forgiven will excite, in the elect, eternal love
towards God. [Great forbearance ! Simon's conscience might have an
swered, Nothing is forgiven me, therefore I love thee not at all. Stier]
48. Are forgiven — Not now for the first time, but pardon is con
firmed. The vilest often become the largest vessels of grace. Even
at table the Saviour used " the power of the keys."
49. Who is this ? — The Son of man. Also — It is really greater
to forgive sins, than to heal miraculously a sick man.
50. And he said — Jesus strengthens the woman against all doubts.
See ch. viii. 48, xvii. 19, xviii. 42. Faith— Not love. Faith regards
ourselves : by love others are convinced. Go in peace — So Sept,
1 Sam. i. 17. So below, ch. viii. 48.

CHAPTER VIII.

1. He went throughout every city and village — Mark the affability
of the Son of God ! we need not desire to compute the number oi his
journeys. Each evangelist records them on different occasions : m

LUKE VIII. 14. 429
fact Jesus's whole life was spent in doing good to all by word and
deed. Harm.J
2. Healed — Jesus's power and the pious affection of the wo
men were shown by their following him. [Though these women were
not present at the voyage to Gadara, soon to be mentioned by Luke,
though it really occurred before, nor apparently, at the secret journey
to the feast of tabernacles, described by John alone ; yet, from this
time, which was at least a year before the Passion, they constantly
attended and ministered to the Lord Jesus : for in the discharge of
this very duty they came to Jerusalem ; whence Luke, ch. xxiii. 49,
55, does not repeat their names, referring to this very passage, ch.
viii. 2. Harm.J This company were, from the deepest misery,
admitted to the greatest happiness, as in the case of David's veteran
band. It was a Jewish custom for women, especially widows, to aid
public teachers from their private property, and therefore, to accom
pany them on their journeys. [Mary — The more fastidious, even
then, may have scorned her because of her former wretchedness : but
she was highly esteemed by Jesus. V. G.J
3. Joanna — The wife of a man of high rank. [Her public at
tendance seems not to have been without effect, in affording Herod
some knowledge of Jesus, ch. ix. 7. V. G.J Yet in Jesus's house
hold Mary Magdalene precedes her. Ministered — The memorial of
these is an ample reward of their liberality. But doubtless many
then thought them silly women. [For auzqj, him, read uuzo7z, them,
Tisch., Alf.J
4. Out of every city — From every city there was a company.
[Were come to him — Gr. inmopsuoyevmv npbc. Beng. would give
liri the force of repetition, people upon people ; but Alf. better ren
ders coming up one after another. J
5. A sower to sow his seed — Gr. b onslpwv zou onsipai zbv aitbpov.
The accumulation of kindred words has a striking effect.
8. Hundredfold — Matthew and Mark add sixty and thirty. Luke,
denoting a single class, gives, as is usual, the highest ; in which the
others are included.
12. Out of their heart — Implying the great power of the Devil ;
[who, however, has less power over the second and third classes here
mentioned, than over the first. V. G.J Believe — We are saved by
the word through faith : ver. 13. Faith is the appropriate fruit of
the word.
13. Receive — The beginning of faith. For a while — So 1 Cor.
vii. 5.
14. Riches — Repeat with; comparing Mark iv. 19. Construe

430 THE GNOMON OF THE NEW TESTAMENT.
¦with are choked. Go forth — [Gr. rcopsubysvoi, going forth] without
speedy and open apostasy, nay, even with some progress. For this
is the force of the verb "jV nopsuoyat. Good and evil grow together,
in the individual as well as in the mass, Matt. xiii. 30. Bring no
fruit to perfection — They do not bear the fruit (faith) perfected and
ripened, so as to attain the " end of faith, the salvation of their
souls :" ver. 12 : comp. 1 Pet. i. 9.
15. [On the good ground — Lest such soil should not be sown, it is
better that some seed be wasted on the wayside, etc. V. G.J Honest
and good — [Gr. xaXfj xai dyadfjj See Matt. vii. 17. A frequent com
pound is xaXoxdyadbc. KaXbc is used somewhat relatively ; iyadbc, is
absolute. Keep it — Not as on the wayside. Bring forth fruit— -Not'
as among thorns. With patience — [Gr. iv uTcoyovff] Not as on the
stony ground. c Trtoyovrj answers only to the Hebrew word n pr,
waiting, hope. It is strength of mind, sustained by good hope. It
so precedes bearing fruit as even to accompany it : therefore it is
here put at the end. This is the sum of Christianity.
16. The light — Not the lamp. Man's nature no more has light of
itself, than the material of the lamp. For this is added from with
out, that is, Divinely, through the word. The lamp therefore, does
not seek to be beheld, by itself, but serves to render the light visible:
and the good hearer, like the lamp, always hears so as to benefit, as
many as possible by his shining : and he himself, in turn, daily in
creases in brightness.
17. For — The light even now loves to be seen, because it is to be
wholly revealed.
18. [How — With what result and fruit. Ye hear — Ye especi
ally who are appointed to instruct others. For whosoever hath
— And has therefore done his best, by word and deed, that the
word, like light, should strike the eyes of others. V. G] Seem
eth-^-Re seems to have, who does not use. Now, if that too be taken
away, what, pray, will remain to the wretch ?
21. [My mother — See ver. 2. My brethren— -V er. 1, at the end.
V. G.J These — Used demonstratively. [Omit auzbv, it. Tisch.
and Alf. read, which hear and do, etc.]
22. [For de, now, read xai, and. Tisch., so Beng. Now it came
to pass — The author, in the Harm. Ev., § 49, shows that there is a
transposition here, and also in Mark ; and in the same work, p. 264,
he considers it especially consistent with truth, that this series of
events should have the following order: 1, The evening, on which
Christ bade them prepare for the voyage (Mark iv. 35 ; Luke vm.
22) ; 2, The morning, in which, when discovered by the multitude,

LUKE VIII. 5 1. 431
He declared that He must preach to others also (Mark i. 35, 36 ;
Luke iv. 42, 43) ; 3, The voyage, and the preaching throughout all
Galilee, partly before, partly after the voyage (Matt.- viii. 23 ; Mark
iv. 36, 37, i. 39 ; Luke viii. 22, 23, iv. 44).]
23. Came down — From the air.
24. Master, Master — An Epizeuxis [Repetition for the sake of
force] answering to their feeling.
25. Where — They had some faith, but it was not at hand. [They
are rebuked, not for fearing, not for asking help of the Lord, but for
being so very fearful, Mark iv. 40, and counting it possible that a
ship which bore the Lord could really perish. Trench.J
27. [-4 certain man — A remarkable instance of possession. V. G.J
Ware no clothes — Satan, when he can, renders man so wretched as
even to neglect natural propriety. God loves order, propriety,
fitness. 29. For — Assigning the cause of the expulsion, and of the greater
pain attending it. Was driven — With the utmost violence ; comp.
ver. 33 ; and without his reason, ver. 35. .
31. Into the deep — Gr. dftuaaoc ; Dnn, often in Sept. comp. Rev.
ix. 11, xx. 3. In the deep, 1, They are not worshiped by bad men ;
2, They cannot injure men; 3, They feed upon wretchedness, but do
not, as yet, seem to be tortured in that prison. Christ's power ex
tends over .animals, demons, and the deep : and this the demons
acknowledge. 34. [Omit dnsld-bvzsc, went and, Tisch., Alf., etc.]
38. [Omit 6 ' Irjaouc, Jesus, Tisch., Alf. Read he sent.J
39. [Unto thee — Every one is the strongest witness of the Divine
dealings towards himself. V. G.J
42. [One only— Oh. vii. 12. V. G. For iv de zip urtdyetv auzbv,
but as he went, read xai iyevezo iv zq> nopsuead-ai auzbv, and it came
to pass that as he went, Tisch., Alf.J
43. Physicians — Luke, a physician himself, writes candidly. Spent
— Gr. TtpoaavaXibaaaa ; jzpbc implies, besides her bodily affliction.
Neither could be healed — By the physicians.
47. That she was not hid — She had wished to escape Jesus' notice. ,
[Omit the second auzw, unto him, Tisch., Alf.J Before — Faith
overcomes unseasonable modesty.
48. [Omit frdpast, be of good comfort. Tisch., Alf]
50. [Omit Xeycov, saying. Tisch. not Alf] And she shall be made
whole-Yrom death. A word suited to give hope.
51. [The order is Imdvvqv xai' Idxwftov,John and James — Tisch., Alf.

432 THE GNOMON OF THE NEW TESTAMENT.
So Beng.J That John should be at times put first is less wonderful.
as even John alone is sometimes joined with Peter : ch. xxii. 8.
53. Knowing — Therefore all these must acknowledge the miracle.
[Thus the Christian faith, which, in death, sees but a sleep, is but
folly to the world. Q.J
54. [Omit ixftaXwv i£w ndvzaz xai, put them all out, and, Tisch.
Alf.J Maid — Luke employed Hebrew idioms least of all, the Evan
gelists.

CHAPTER IX.

1. [Called together— This therefore was no common matter. V. G]
Omit yad-rfdc auzou, his disciples. Tisch., Alf. Read the twelve. All
— All of every kind, which might meet them. To cure — Depending
on He gave.
2. [Omit roue dadevouvzac, the sick. Tisch., Alf.J
3. [For [>dftdouc, staves, read fidftdov, staff. Tisch., Alf, etc.]
4. Thence — Depart from the house and from the city simulta
neously. 6. Towns — [Gr. xmyaz, villages.] The cities are not excluded, but
much rather taken for granted : ver. 5.
7. [Omit un auzou, by him. Tisch., Alf] Was perplexed— 'The
faithless are subject to pitiable distraction through the various opin
ions of others. [And the sensualist at once becomes restless, when
his attention is called to anything spiritual. V. G.J
8. Appeared — This is put between was raised up, and, had risen
again. For Elias had not died.
9. He desired — Any one of the common people could more easily
accomplish this. For Jesus was not wont to enter courts : Herod
did not think it necessary to leave his palace on account of Jesus.
[To see him — Whether he resembled John, or whether, for Herod s
sake, he would perform a miracle ? V. G.J
10. [Omit zbnov Ip-qyov, a desert place. Read etc rtbXiv xaXoopeVf
ftrj§aaidd, To a city called Bethsaida. Tisch., Alf.J
11. [Received them — Cleave to Jesus, and profess yourself his fol
lower, since this delights him. You will be received. V. G]

LUKE IX. 29. 433
14. By fifties — A convenient number, as there were five loaves :
the men too formed one hundred fifties ; Mark vi. 40.
18. [And it came to pass — A memorable epoch, recorded at once by
Matthew, Mark, and Luke (Matt. xvi. 13, Mark viii. 27.) They all,
with remarkable unanimity, place here the beginning of the Saviour's
last departure to the northern borders of Israel. Near Caesarea-
Philippi he privately asks his disciples, Whom do men say that lam?
And informs them of his Passion.' Then he so shapes his course, as
finally to sow the good seed throughout all Israel. After the trans
figuration he returns to Capernaum, passing thence through Samaria
and Galilee : next, having crossed the Jordan, he proceeds to the land
of Judea from that side ; and having at length taken leave of Beth-
abara and crossed the Jordan again, comes to Jericho and Bethany.
Harm] Praying — Jesus had asked the Father to reveal himself to
his disciples. For the subject of Jesus's prayers may be inferred
from his subsequent words and actions ; ch. vi. 12, 13.
23. He said — Matthew states the occasion of his remarks, assum
ing which, Luke thinks it sufficient to give the discourse itself. To
all — Even to those who were unaware of his coming Passion.
25. Lose himself — When he might have been saved. Be cast away
— Gr. £/]yiwd-eiz, having suffered loss. When he might have gained
himself. 26. [Tisch. (not Alf.) omits Xbyouc, words. Render, and of them
that are wise, etc.] And — and — God and the creature are here men
tioned together. See Judg. vii. 18, 20 ; 1 Sam. xii. 18 ; Heb. xii.
23; Rev. iii. 5, xiv. 10. [Ofthe holy angels — Who by their attend
ance shall subserve the glory of God and of His Son. V. G."]
27. Standing here — Gr. rmv iLde sozmzmv, [so Tisch., Alf., Com
mon Text, eaz-qxbzmv.J Of those who stand here. This Genitive may
Beem to have arisen from parallelism, for the Latin has hie stantes,
standing here.
28. It came to pass — Gr. iysvezo, Impersonal. For with ijyjpat, un
derstand baav, [to read, there were about eight days after, etc.] So
Mark viii. 2, in the best MSS., have been tvith me three days. And
John and James — Where the usual order of these names is ob
served, it implies nothing peculiar : ver. 54. But where the order is
changed, nowhere must this be thought to have been done without rea
son. Luke here puts before James (killed before Luke's time) John,
a still better known witness of this important event ; unlike Mark ch.
v. 37, who, it seems, wrote before Luke.
29. The fashion — The expression of his countenance. Altered —
Earthly language cannot express heavenly things. So of the godly,
55

434 THE GNOMON OF THE NEW TESTAMENT.
we shall be changed, 1 Cor. xv. 51. Glistering — From within, the
glory of his body shining through his garment. .
30. Two men — Who would believe that these were not angels, were
their human names not added ?
31. In glory — They were like their Lord in this scene, [and seem
to have obtained a greater degree of glory after Christ's death and
glorification. These two are an example of the general resurrection
and transformation. V. G. The lowly Saviour appears but one
moment in glory, and even then speaks of suffering and death. Q.J
Decease — Gr. eqodov. Departure from the world. Comp. Heb. xiii. 12,
13. The same word occurs, 2 Pet. i. 15. A great subject : a weighty
term, embracing the Passion, Cross, Death, Resurrection, and As
cension. The opposite of eiaodoc, entrance, coming, Acts xiii. 24.
32. With him — Implying Peter's precedence over James and John.
With sleep — Comp. Gen. ii. 21. [In that sleep, they forget all earthly
thoughts and images. V. G.J When they were aivake — [By sleep they
were now more vigilant. V. G.J It was probably night : ver. 37. [But
it is better to render diayprjyoyijaavzec, but they kept awake and saw,
etc., that is, although heavy with drowsiness. Added to show that this:
was not a sleep-vision, but a waking reality. Mey., Alf.J They saw
his glory — Peter, who was present, has described this in the same
words, 2 Pet. i. 16, 17 : so John i. 14.
33. [Not knowing — Or he would not have said anything so inap
propriate. Mey.J
34. [A cloud — This, as appears from what follows, diffused itself
to the earth. V. G. Into the cloud — From which God's voice
issued. To such a presence are both these holy men admitted. Exod.
xxxiv. 5 ; 1 Kings xix. 13. V. G.J ¦ As they entered— {fir. not
ixeivouc, as common text, but auzouc, they. Tisch., Alf.J Referring
to Moses and Elias. [So Mey.J
35. [For dya-KT/zbc, beloved, read ixXeXsyyevoc, chosen. Tisch., Alf]
40. [They were not able — This demon was of a peculiar kind. For
in ver. 1, the disciples had received power over all demons. V.M]
43. They were amazed — In mind. Mighty power — [Gr. ysyaXeiorrp]
God is yeyac, great; His works are ysyaXsia, magnificent. -While
they wondered — And expressed it. Said — For this one word the
Gothic Version has Peter said, Lord, why were we not able to cast him
out ? And Jesus said, This sort yoeth not forth but in prayer and
fasting. Then he said, etc. If Luke himself wrote this, Peter with
the rest, amazed at the Lord's stupendous miracles, identifies himself
with the disciples' inability, and acknowledges that if he had been

LUKE IX. 51. 435
present, he would have had no more power over the unclean spirit.
Therefore he asks the reason.
44. Let these saying's sink — [Gr. &ead-e uysic — zouz Xoyouz zbuzouz.
Put ye these sayings into.] Ye — A secret. Into your ears — The
first stage of comprehension : the heart of the disciples was still less
able to understand this matter. See ver. 45. These — This may also
be referred to what precedes. Delivered — Directing their thoughts
equally to his glory and his Passion. Comp. ver. 43, also ver. 35,
20, 22. In joy we are to remember the cross : and a knowledge of
the glory prepares us for the word of the cross.
45. They perceived — 'Eniyvmaiz, understanding, produces aiadrjatc,
perception: when the former is wanting, the latter is wanting.
46. Arose — The flesh often takes occasion to move when all things
are opposed to it.
48. For — It is the part of humility to care for little children : of
greatness to receive God. [For iazai, shall be, read iaziv, is. Tisch.,
Alf] 49. . John — Comp. ver. 54, [where, with his brother James, he like
wise showed extraordinary zeal after the transfiguration. V. G.J
50. [For fjyiov, us, read uymv, you, twice. Tisch., Alf. So Beng.J
Tor he who is not against you is for you — So Mark ix. 40, though
some manuscripts in Mark, and most in Luke, have tjymv, us, for
up&v, you. So careless were the Greek transcribers in confounding
these pronouns, that the true reading must be ascertained not so much
by the number of Greek manuscripts as by the ancient versions,
which. present these pronouns with greater accuracy of distinction,
and especially by the context. The importance of the difference of
reading depends on the difference of condition between those to whom
the pronouns refer. Nor is the reading here a matter of indifference.
For when he spoke of outward intercourse, the Lord used the first
person plural, " Let us pass over to the other side ; Lo, we go up to
Jerusalem." But when deeper things were concerned, he made an
appropriate distinction in his language, not saying we, but, I, or, you.
"I ascend," saith he, "to My Father and your Father, and My God
mi your God," not, "to our Father and God." Therefore he does
not say, "he who is not against us, is for us," but, "he who is not
against you, is for you;" and in another passage, "he who is not with
Me, is against Me."
I 51. [The days were coming — Literally, when the days were being
I fulfilled; not, as Eng. Ver. the time was come. Alf.J That he
should be received up — An appropriate term, especially after his glori-
SPcution on the mount : comp. Acts i. 2. There was but one day of

436 THE GNOMON OF THE NEW TESTAMENT.
his being received up into heaven ; but the forty days after the resur
rection, nay, even these days before his Passion, were equivalent to a
Preparation. Comp. • Luke ii. 22. His passion, cross, death, burial
were now approaching; but through all these Jesus looked forward to
the goal ; and the Evangelist's style portrays his feeling. He who
makes for the city, and must pass a rugged piece of road, speaks not
of the path but of the goal, when he wishes to say whither he is
going. [The passages, Luke ix. 51, x. 38, xiii. 10, 22, 33, xvii. 11
xviii. 31, 35, xix. 11, 28, comp. ix. 31, bring him continually nearer
Jerusalem, and can only be understood of the same journey. No
other journey can be placed between this and the Passion itself, ex
cepting that secret one to the Feast of Tabernacles, John vii. 10.
Harm.J His face — Ver. 29. Set — Ezek. xxviii. 21, jjs dtp, Sept>
Set thy face. And so often. Add Is. 1. 6, 7, / hid not my face from
shame and spitting. I have set my face like a flint, and I know that
I shall not be ashamed. [A firm resolution aids very much in diffi
culties. V. G.J To Jerusalem — Ver. 31. The fruit of the interview
on the mount. [In this journey to Jerusalem occur all that follow,
to ch. xviii. 30. But the journey is not direct, but very circuitous;
and only begins to be direct from Jericho, xviii. 35. Mey.J
52. To make ready — Whatever was necessary. The great number
of his companions required this : nor was Jesus wont in his lodging
to mingle with the crowd.
53. Because — It was manifest that he was going to Jerusalem:
this the Samaritans hated, [being very hostile to Jewish ordinances.
V. G.J Face — So the Sept. 2 Sam. xvii. 11. And that thou go to
battle in thine own person. Gr. xai zb npoamnov aou nopeubyevov b
yearn auzmv ; and thy face going in their midst. Whither the face
is turned, thither tends the enthusiasm which conquers every diffi
culty. 54. James and John — Who more than the others had seen Jesus's
glory, ver. 28, with Peter, who however in this instance remained
quiet. Having heard of Jesus's approaching death, they try now the
more for that reason to preserve his life. They seem also to have
had in mind what is recorded, ver. 5 : see Mark ix. 41. Fire— -Not
for this were they named the Sons of Thunder. Christ wrought mira
cles in all the elements except fire. Fire was reserved for the end of
the world. From heaven — Vengeance being powerless on earth,
readily presents its hands, its prayers, its sighs, for heavenly weapons,
[Omit foz xai 'HXiaz irtoirjas, Even as Elias did. Tisch. not Alf]
Even as — We imitate the saints too willingly where we ought not.

LUKE IX. 62. 437
Alias — Likewise against the Samaritans, 2 Kings i. 2, etc. Eliae
was fresh in their thoughts ; ver. 8, 19, 30.
55. [Omit, after auzdiz, them, the rest of the verse. Tisch., not
Alf] What manner of spirit — Of that, forsooth, which is the Spirit
of Christ, and of grace! With this may be compared the fact, that
when Jesus prayed on the cross, in the very words of the twenty-
second and thirty-first psalms, he did not pray against his enemies,
as he might, also out of prophetical psalms, but for his enemies. Ye
— The appeal to Elias is hereby silenced.
56. [Omit all before xai, and. Tisch., not Alf.J Lives — Gr. (puyaz,
souls, which are precious. Another — An excellent and obvious plan ;
Matt. ii. 12; Num. xx. 21. Village— Whose inhabitants were more
noble [Acts xvii. 11, euysveazepoij than those in ver. 52.
[57. For iyevezo de, and it came to pass that, read xai, and. Tisch.,
Alf] A certain man said unto him — Three persons are here re
corded as having been incited to follow Christ, of whom the first two,
mentioned by Matthew (ch. viii. 19-22), are, now that an opportunity
offers, joined to a third, who has been enrolled by Luke among the
Seventy, as we may conjecture. Harm.J
58. Hath not — In ver. 53, 56, an example occurs.
59. To go and — Here the man takes for granted his departure,
does not ask leave for it. A different departure is enjoined in
ver. 60.
60. Preach — [Gr. didyyeXXe, announce everywhere.J The same
verb, Rom. ix. 17. This the Lord urged most zealously ; comp. ver.
62, and the beginning of the next chapter. [It is probable that both
this person and the next mentioned, were soon after enrolled among
the Seventy. V. G.J
61. First — This, person was embarrassed by natural affections;
therefore the less indulgence was to be allowed him. Moreover, he
seems to have had in mind the example of Elisha, to whom Elijah
gave the same indulgence ; for Jesus replies in a figure drawn from
the plough (comp. 1 Kings xix. 19). God's kingdom demands souls
less impeded than the prophetic discipleship : nor must we appeal to
Elijah or Elisha, without making this distinction; see ver. 53. To
bid— farewell — Perhaps with a sumptuous feast.
62. Jesus — Being soon about to send forth the Seventy. Looking
—He who looks back is, strictly speaking, mad. For the kingdom of
<iod — for retaining and propagating it.

438 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER X.
1. After these things — After the test of those who were fit or
otherwise for the mission, of whom three are mentioned in ch. ix. 57,
etc. Appointed — As his ambassadors. The Lord — There is here de
scribed an act truly magisterial [ver. 2, 3, 9, 11.] Other — [Whose mission
was not indeed a long one, but was such as to approximate very closely
to the apostolic office, and not a few of them might be able subsequently
to confirm the testimony concerning Jesus Christ. Nay, individuals
who had seen and heard Jesus, and, through faith in him, testified ,of
him, had something analogous, in their measure, to apostolic eminence;
Harm.J God's kingdom is ever acquiring greater strength, and the
good beginnings grow ; Christ's prophetic office especially was not
without speedy fruit. The number increased from twelve to seventy,
then to five hundred and more ; 1 Cor. xv. 6. Seventy — [The true
reading. Tisch., Alf, though some good manuscripts add 8'Jo, two.
Render, not other seventy also, (Eng. Ver.,) but others also, seventy in
number. Alf] L. Valla remarks : "We discover both the number
of the apostles and that of the disciples prefigured by the Lord in
the books of Moses in the twelve fountains and seventy palms found
in the desert. (Ex. xv. 27.) Therefore we should read here seventy:
the number also of those whom God made partakers of the spirit
which was in Moses." (Num. xi. 16, 17.) Valla finds fault with the
Vulgate, which reads seventy-two. The word duo, two, occurs afterwards,
only four words intervening, after kftdoyyjxovza, , seventy. It would
seem that some very ancient transcriber transferred it through haste
to this place. [More probably, seventy-two is a correction, to agree
with the Sanhedrim in number. Alf. And sent — It is not said that
power was granted to these, as to the Twelve, to heal the sick and
cast out devils (comp. ver. 17, note). V. G.J Two and two— There
were thirty-five or six pairs. Whither he himself would come— So,
when the apostles preceded the Lord, those wishing to hear and to be
healed could come to Christ from the places on both sides, adjoining
the route along which they were traveling. [Pray ye therefore— By
this injunction Jesus there called forth a desire and prayer for labor
ers and answered the prayer. V. G.J
3. Lambs — So the Seventy were sent ; but the twelve apostles as
sheep, Matt. x. 16. [He gave to both a safe-conduct, as it is termed,
by the words, Behold 1 send you. V. G.J
4. Salute no man by the way— This may, without impropriety, be
understood literally. One engrossed with very serious and sudden

LUKE X. 13. 4S9
business, is less able to observe ceremonious politeness, and is readily
exempted from its ordinary rules. Comp. 2 Kings iv. 29, and in a
similar case, Luke xix. 30, etc; [Ols. would make the prohibition
mean, salute no one to gain favor ; but the command is rather, Haste ;
delay not in salutations. Mey., De W., Alf.J Various classes of men
among the Jews were exempt from the duty of salutations, especially
religious men. It was usual to salute with many words and gestures;
but by silence, the mind's sincerity is retained : and the time of these
messengers was very precious (comp. John xx. 17) ; very valuable too
was their salutation : see ver. 5, and Matt. x. 12. Hearers are more
attentive at home than on the way-side ; and salutations by the way
would deprive so many messengers of much time. [In short, even
the very omission of salutations by the way, usefully admonished men
that the business of the Seventy was important and pressing. V. G.J
5. First— God's messengers should begin with praying for men'3
salvation, before reproving them.
6. The son of peace — One worthy of peace. Shall rest — Gr.
vizavaTtauaezai ; Perceptibly. As to the term, comp. 1 Pet. ix. 14.
Peace, once departed, does not cease seeking until it has found where
it may stay. Upon it — Or him, Gr. auzbv. This may refer to the
son of peace primarily, to the house by implication.
7. [In that house — Gr. iv auzfj de zfj oixia, not in the same house.
Alf.J Such things as they give — Gr. zd nap auzwv, the things in the
house. Sparingly and boldly : as you shall find them. Of his hire —
They might receive their food : they must not ask money, though they
are not commanded absolutely to refuse even this. But, on the other
hand, the hire is worthy of the laborer. There must be no, indolence.
9. Therein — Gr. iv auzfj, in it, the city. So all the sick in. a whole
region might be healed. Is come nigh — Ver. 1, at the end..
10. The streets — Near the walls. Comp. on Rev. xi. 8. Say—
Publicly. 11. [Add etc zouz rtodaz tfywv, upon our feet, after bymv. Also
omit i<p' upaz, Unto you. Tisch., Alf. Beng. also omits unto you.]
Notwithstanding, be ye sure of this that the kingdom of God is come
nigh. The messengers first said, Has come nigh unto you, ver.
"; then to the contumacious they spoke more generally,. The
Kingdom is come nigh, omitting the words unto you : which,. hoAveverr
many have supplied even in ver. 11.
12. [Omit de, but. Tisch., Alf.J
lu-15. Woe — A fearful denunciation : comp. Matt. xi. 20,etc Itis-:
now repeated by apostrophe, as a formula whereby the ungrateful?
cities are abandoned ; and it is intimated that these Seventy messen-

440 THE GNOMON OF THE NEW TESTAMENT.
gers are to go to other cities rather than to these, and that others are
to take warning from their example.
13. Chorazin — Gr. XopaQiv. So my editions have it, though others
in my name have edited Xwpa^iv. Some have written fibpa £tv, from
a slip of the pen, and these seriously have made Chorazin, mentioned
in Matt. xi. 21, among the towns, to mean the region of Zin ("jfi)pa
and C,iv). [Tisch. and Alf. read Xopd^eiv.J
15. [For ^i and utpw&eiaa, Alf. (with Lach., and Tisch., former
ed.) reads pifj and uifim&ijor] ; And thou Capernaum, shalt thou be ex
alted to heaven ? Thou shalt be cast, etc. But Tisch. now retains the
common text.]
16. Heareth — Supply, from the antithesis, but he who heareth Me,
heareth him who sent Me.
17. Returned — One pair after another. [They had not been long
away. V. G. Luke mentions their sending and return in one pas
sage ; for having been sent forth but a few weeks before the Lord's
passion, they could not be very long absent. Harm. With joy-
There were two most weighty reasons for this joyful surprise : 1, be
cause a little before the disciples had been unable to drive a demon
out of a lunatic : 2, because, even in his instructions, the Lord had
indeed spoken generally of healing the sick, but not of casting out
demons. Harm.J Even the devils — They actually exercised more
powers than Jesus had expressed.
18. I beheld — In spirit : when ye went forth, or when ye wrought
[miracles.] .As lightning — With the utmost rapidity. From heaven
— Where Satan seems to have been accusing the little ones, that is
the disciples. Fall — And this, either, because he had been forcibly
cast out of heaven (certainly Satan then received many blows, even
through those little ones ; in whicli view, i" beheld, signifies, that the
disciples themselves had now in some measure acted against Satan,
the Lord beholding, and rejoicing that he is conquering through them):
or else, because Satan had obtained permission to resist the disciples,
by whom he was to be overcome ; and had hastened to aid the demons
which obey him, and to sustain his evil cause. Comp. ver. 19. At
all events izsaslv, to fall, with which comp. Acts xxvii. 26, Sept.
ouyniizrsiv, [to fall together, Eng. Ver. spread themselves] Dt?3, 1
Chron. xiv. 9, 13, is not always the same as ftXrffivae, to be cast out.
Rev. xii. 9. The action in heaven [the casting out] includes the ac
tion on earth, but the converse is not true. The image, as lightning,
corresponds, and not until afterwards is John xii. 31, said.
19. [For didcoyi, I give, read dsdwxa, I have given. Tisch., Alf]
Give — As I have given, so I continue to give. Serpents — Mark xvi. IS-

LUKE X. 2 5. 441
A name befitting an earthly enemy : He no longer alludes to the enemy
as described in ver. 18. Acts xxviii. 3 — 10, is parallel to Mark xvi.
18; but between Mark and Luke the parallelism is verbal ; yet one
in which the names of the gifts are the same. Believers were secured
against serpents, literally and figuratively so called. Scorpions —
Which are smaller than serpents. Power — Or, X3S, forces. Serpents
and scorpions are instances of all the power. Of the enemy — The sin
gular number, of the chief enemy [Matt. xiii. 39 ; Ps. viii. 3]. Shall
hurt — Greater danger lay hidden, than the inexperienced had thought.
20. Rejoice not — Sound advice in their first experience, concerning
the restraint of their joy. Joy is not forbidden, but is reduced to
proper bounds. They whom self-love makes too joyful are liable to
become like Satan. [Omit yUXXov, rather, Tisch., Alf.J Your — •
The names of you, who are Mine. Are written — Although Satan
hath disputed it in heaven : though on earth you are not renowned.
In heaven — In the book which is in heaven, whose kingdom ye an
nounce: in heaven whence Satan hath fallen. The contrary is de
clared of apostates, Jer. xvii. 13, they shall be written in the earth.
21. [Omit 6 ' 1/joouz, Jesus. >Tisch., Alf.J Rejoiced — The crown
ing fruit of Christ's office at that time. He himself rejoiced in the
joy of his disciples described in ver. 20, But rejoice, etc. Lord of
heaven and earth — Satan is cast out from heaven and earth : the
kingdom of God stands in heaven and on earth. [Babes — Such were
the Seventy, and those who had received their testimony. V. G.J
22. [Begin this verse thus ; xai ozpaipsiz npbz zouz yadqzdz elnev,
and he turned to his disciples, and said; Tisch., Alf., etc. So most
editions of Rec. Text, but not Mill.] Who — And how great and
good. 23. And he turned — Luke is wont accurately to note the pauses
and transitions in the Lord's discourses. Jesus had prayed to the
Father: then he had spoken of the Father: now he directs his dis
course to the disciples apart.
24. Prophets and kings — Otherwise highly blessed. Abraham a
prophet and prince was an example of both: Gen. xxiii. 6, xx. 7 : so
David, a prophet, a king, and the father of so many kings.
25. Stood up — On purpose to question him. [Tempting — Expect
ing to ensnare Christ into giving some command contrary to the law.
Euth. in Mey.J What shall I do — Gr. zi Ttovfjaac, by doing what.
Just as if he should say : By doing what shall I see the Sun of Right
eousness? Nay, not by doing but by seeing he is seen : see ver. 23.
To rtocqaaz, doing, the verb, noiei, do, in ver 28 and 37, refers just as
Cjarj, thou shalt live, ver. 28, refers to ^mgv, life, here.
56

442 THE GNOMON OF THE NEW TESTAMENT,
26. In the law — This is apposite to voyixov, a lawyer, ver. 25
How — The Jews used daily to repeat the succeeding text. We must
read Scripture not only often, but also with due care. [You should
study the design of Scripture. V. G.J
28. This do — Jesus in turn neipd^ei, tries, justly, and rightly, the
man who had "tempted" him wrongfully : see ver. 37. [In doing,
he could prove by actual trial what were his deficiencies, and so seek
fuller instruction. It is not said, Thou art equal to the doing. V. G]
29. Willing — With a heart not broken or contrite : satisfied with
his one correct reply. To justify — They who question much do- not
desire to do much, and prefer to evade the law. He who limits those
duties which ought to be performed, and the persons to whom they
are justly due, devises for himself a righteousness easy of attainment.
And who — This particle assents to the immediately preceding remark
of the Lord, and yet adds something to it: it is wonderfully ex
pressive of the speaker's feeling. [Who is — i. e. Whom must lime?
A wrong question, which could come only from a wrong state of mind.
For the essence of this love is that it has no limit, and is content to
be always paying, never owing the less for it. Rom. xiii. 8. Trench]
30. Answering — So often the Sept. translate my, especially in Job,
as applied to a full answer. A certain man — A Jew, called by tho
general name, man, to express a common brotherhood, even with
foreigners. [Not a heathen, but a Jew, in contrast with the Samari
tan. Mey., Ols.] Half -dead — Gr. -jyid-avrj zuyydvovza, [in the state
of (being) half -dead, Alf, or rather, just as he was, or happened to
be, namely, half-dead. Mey. So Beng.J Careless, whether the man
should live or die.
31. By chance — Many good opportunities are hidden under that
which may seem accidental. Scripture describes nothing casually,
as if accidental; here it is a suitable addition to the parable; and it
is opposed to what is inevitable. A priest — There was many a jour
ney of Priests and Levites on that road to the city, and the temple.
Way — Even on the way-side, in inns, ver. 34, amid social intercourse,
piety and love can be exercised, or disregarded ; Exod. xxiii. 4, 5,
He passed by on the other side — Without compassion, hastening to Jeru
salem. [Omit auzbv, him, after idmv, seeing. Tisch., Alf]
34. Oil and wine — Those things are easily procured, which arc
most necessary for the exercise of love. Set him on — With labor.
His own— Which he himself had used. To an inn— The language
here is wonderfully familiar.
35. Two-pence — [Gr. duo djvapca, two denarii. Thirty cents.]
He could return in two days : the expense of one day would ot

LUKE X. 40. 443
a denarius. [Omit auzip, unto him. Tisch., not Alf.J Come again
 On the way from Jerusalem, through Jericho, to Samaria. [I will
 Qr, iyib, emphatic. The wounded man must not be made charge
able. Mey.J
36. [Omit obv, now, Tisch., Alf.J Of these three — The Priest,
the Levite, and the Samaritan. God does not regard the person :
three men, of different stations, are enumerated together. Neighbor
— The Samaritan shewed himself neighbor to the Jew, an enemy, by
doing him good. But the lawyer's question was, Who is the neighbor
to whom love must be shewn ? The two closely correspond. The open
hatred of the Jews for Samaritans is also reproved. It was possible that
even the lawyer might need the help of a Samaritan, whom he re
garded as no neighbor.
37. He that shewed mercy on him — Gr. 6 rcor/jaaz zb iXsoz ysz' auzou.
Sept. 2 Sam. ix. 1, has tioujoio ysz' auzou eXeoc, I will shew mercy on
him. The lawyer avoids the use of the name Samaritan. [For oI>v, then,
read de, and. Tisch., Alf.J Go — This lawyer was not yet fit for disci-
pleship. And do thou — When once the love of people and sect is re
moved, access is easier to the free and common Grace. Therefore has the
Samaritan, say you, by this act of his obtained eternal life ? Comp. ver.
27-29. Answer from Rom. ii. 26. Do — This accords with he that
did [or shewed mercy. Likewise — We have no right to be ashamed
of copying' a good example, even though it be a Samaritan. V. G.J
38. He — Sometimes he did not enter.
39. A sister — Probably younger, and as it were the house-maid.
Martha filled the place of matron of the household ; John xii. 2, 3.
[According to the author's Harm., the Saviour was not at Bethany,
nor had Martha of Bethany also a house in Galilee, (John xi. 1, xii.
2) ; therefore Luke and John speak of different pairs of sisters bear
ing the same names. But this violent hypothesis is generally rejected.
Mary and Martha here shew the same characters respectively as in
John xi ; Stier., Alf, and no doubt this village was Bethany ; and
the incident is told out of its connection. So Mey., Ols., Neand.,
Be W] Comp. 1 Cor. vii. 32, 33. Sat— Gr. napaza&iaaaa, sit
ting close beside. So ixade^ezo, sat, John xi. 20. The antithetic
word is nepieanilzo, was distracted or cumbered. [For zou ,Iriaou,
Jesus', read zou Kupiou, the Lord's.
40. Was cumbered — The Sept. has often in Eccl. xspionaoybz for
|'W. Dost thou not care — What then ? Something better is an ob
ject of care to him. Martha herself confesses a degree of un-
happiness on her part. My sister — An argument as it were from an
injustice. Hath left — She does not say, suffers me, but has left- me.

444 THE GNOMON OF THE NEW TESTAMENT.
Hence we may infer that Mary had performed some outward service,
perhaps before the Master's arrival : but afterward devoted her whole
attention to -him. Bid her — Martha did not dare give the order
herself. 41. [For b 'Irjaouc, Jesus, read 6 Kupioc, the Lord. Tisch., not
Alf.J Martha, Martha — A forcible repetition deeply impressing
Martha's mind. Thou art careful — Inwardly. Antithesis, hast Thou
no care ? Troubled — Externally. Its synonym is, was cumbered.
42. But one thing is needful — Antithesis, many things, ver. 41.
This one thing seems to be mentioned under the same class with the
many things. One thing (sv, not zb ev, the one thing) relating to
necessary food, without vexatious parade. But, twice employed, ac
cords with this view. One needful thing, of a spiritual kind, is
equally commended, when it is termed that good part : and therefore,
if you refer the one thing, to the frugality of the entertainment, not
only is the teaching of the whole passage not diminished in value, but
it becomes more fruitful. [Just so, ch. xvii. 21, though we under
stand the direct statement to the Pharisees to mean, The kingdom of
God, yea Messiah himself, is already here in your midst, yet we do not
interfere with the truth that God's kingdom possesses the inwardparts
of believers. And Phil. i. 21, where Paul assures us that his life, so
long as he abides in the world, aims undeviatingly at Christ, docs not
contradict the fact that Christ is Paul's life. The words of Scripture
are never without the Spirit's power ; and we have no reason for striv
ing to vindicate for their sense and thoughts a wealth larger than be
longs to them. It is better surely to reject all human caprice, than to
follow such religious practices. V- G.J However, I assert nothing
dogmatically. I have said, "seems." Intrinsically the force of the
sentiment is not diminished. Good — Better than Martha thought;
tranquillizing, enriching. Part — A metaphor from a feast. Hath
chosen — What each soul chooses, it obtains. The elect soul is ac
counted to have chosen the good part. So great is God's goodness
\ towards the willing. Shall not be taken away — Comp. Mark iv. 25.
Mary's exemption was confirmed. [The one thing needful is to live
for God. Nothing is strictly necessary but what relates t' eternity.

LUKE XI. 2 . 445

CHAPTER XI.
1. When he ceased — Since they must not interrupt him before.
Of his disciples — Who either had heard the Lord's words while pray
ing, or at least had seen the boundless grace of his manner. Teach
— Thus they already pray, while asking to be taught how to pray.
It was most pleasing to the Master to be asked for instruction and to
teach them this very thing. John had taught his disciples to pray ;
but not so as to call God Father (although otherwise John's form did
not differ widely from Christ's) : it was reserved for the Son of God
to give this power to his disciples. Already he had given it, Matt.
vi. 9, 10, but had suffered some time to elapse, exhorting the disci
ples generally to pray, and suffering them to pray by the common
Israelitish formula, (for otherwise the disciples would not have quoted
the example of John teaching his disciples to pray,) until they had
sufficiently progressed in the knowledge of the Father and of the
Son ; this accomplished, he finally disclosed to them the full power
of prayer to the Father in the name of himself, the Son ; see John
xvi. 23. Us — The cause of the disciples was a common one: he who
asked, asked also for the rest. John also — A good teacher should
especially teach his own followers to pray aright. He cannot teach,
who is himself ignorant. Moreover, there are degrees in prayer.
John had taught how to pray ; Christ had taught it : now, when re
quested, he further teaches the proficients. [His disciples — Andrew,
for instance, John i. V. G.J
2. He said — The Master promptly teaches both the words and the
manner of praying : ver. 2, 3, 5, 6. [Read, When ye pray say,
Father, hallowed be thy name, thy kingdom come, give us, etc. The
other clauses are insertions here from Matt. Tisch., Alf.J Say —
Matthew records this incomparable form as given on one occasion to
the people, in more words: Luke, as presented more briefly, on, a
different occasion, at the disciples' request. Therefore the sum of the
prayers is always the same: but on the one occasion, all the topics
of prayer are employed ; on the other, only some out of all, with a
free choice of words and subjects. Nor did Luke esteem it necessary
t" agree in the number of petitions with Matthew, who, however, does
not expressly say that they are seven : for Luke enumerates the be
atitudes in ch. vi. 20, differently from Matthew: so also he
recounts the Decalogue differently from , Moses. [Father — By
this one word especially, the spirit of the prayers of Christ, and
of his disciples, is distinguished from that of the prayers of Old

446 THE GNOMON OF THE NEW TESTAMENT.
Testament believers — and of those used by John and his disciples
V. G.J
3. Day by day — Comp. Acts yi. 1. [Daily — See on Matt. vi. 11.]
4. For also — The for denotes the removal of an obstruction, not the
meriting cause. Short as is this prayer in Luke, yet a petition is
inserted for the remission of sins. [Omit the clause, but deliver us
from evil. Tisch., A If. J
5-8. [He follows the lesson how to pray, with an assurance of an
ansioer. Mey.J
5. And he said— Scripture largely exhorts us to prayer, the nature
of which is summed up in earnest entreaty. At midnight — A most
unseasonable hour. With God, no time is unfavorable for hearing
and giving. Friend — A familiar and courteous title, employed instead
of a proper name ; it is not repeated at ver. 7. Three — One for my
guest : one for myself : one over and above, out of respect. The
language here is wonderfully familiar.
6. A friend — Therefore our duty toward others may be pleaded in
prayer. 7. Is shut — With a bolt, this long time, and is therefore harder to
open. With me — It is the duty of parents to guard their children,
especially at night. I cannot — Without great trouble.
8. I say — Almost all the manuscripts ofthe Latin Vulg. omit the
clause, Et si Me (or ille si) perseveraverit pulsans, And if he continues
knocking. It might seem to be a gloss from Acts xii. 16, But Peter
continued knocking. But Bede, Augustine, Ambrose, and especially
Tertullian, set aside this conjecture. The more recent Armenian
translators, and the old English Versions, follow the Latin; [not
Bengel's Germ. Vers. E, B.J Because of — God hears for the sake of
love, and is not affected by trouble. Importunity — [Gr. dvaiouav,:
shamelessness, Alf.J In coming by night. [In prayer, we must not
act timidly, but ask, seek, knock : ch. xviii. 1, 5, 7 ; Ps. Iv. 18. V.
G.J Such a petitioner is more easily satisfied than refused. Comp.
ch. xviii. 5. The arrangement of the words is studied, dibost arnaztk,
iyepd-eic dmaei : though he will not give rising up, yet being
aroused he will give. Friendship might have urged himtoijTO.- con
tinued importunity in knocking drives him to the effort of rising •
As many as — Even if they be more than strict necessity requires. It
is no more trouble now to give many, than three, or even one;
9. And it shall be given — As to that friend.
11. Of any of you that is a father— Gr. ziva di if by&v zbv
Ttazepa, But, of what one of you who is a father. But — There is a
gradation from a friend to a parent : and yet in this case also there

LUKE XI. 2 7. 447
is added, How much more, in ver. 13. For a fish — The child might
mistake a serpent for a fish.
12. Or if — Gr. fj xai idv, or even if. His confidence in asking is
increased. An egg — The children's requests advance from necessaries
to luxuries : neither the bread, nor the fish, nor the egg, is denied.
A scorpion— A most deadly reptile.
13. [Hoiv much more — Since God is so ready to give, what listless-
ness must pervade the prayers of men, when they obtain by them so
little. V. G.J Heavenly Father — Gr. 6 Hazrjp b i? oupavou, the
Father who is of heaven. Who is supremely good. The Holy
Spirit — The best gift of all, and with it all things : ch. xxiv. 49. The
Holy Spirit is a spirit of good and of joy : Ps. cxliii. 10, in Sept.
The Holy Spirit Himself works in man the first desire for Himself.
He is moreover more necessary to the soul than food is to the body.
14. Was casting out — That is, was now occupied with that miracle.
This took place before noon. Comp. ver. 37. [Where see note.]
15. Some — These are answered, ver. 17, 18. [They could not
deny an agency superior to nature. V. G.J
16. Others — Who are answered, ver. 29, 30. [From heaven — He
had wrought miracles before them ; but they demand something from
heaven, in which God shall be visible. Calv.J
17. House — i. e. Family. Against a house — i. e. a house divided
against itself falleth. Mark iii. 25. The noun is put for the reflexive
pronoun itself. Matt. xii. 26 ; Acts iii. 16 ; Eph. iv. 16 ; 2 Tim. i.
18, note. Sept. Lev. xiv. 15 ; Num. x. 29. [So Alf, etc. This is
better than Mey's rendering, and house falleth against house. J
18. Satan also — Of whom however this is least to be supposed.
20. With the finger — Manifestly by a divine power, and without
any difficulty. Comp. Exod. viii. 19.
21. A strong man — Inwardly. This is the subject. Armed — Out
wardly; armed, that is, while he is armed, while no one strips him of
his armour. This is to be joined to the Predicate. His— See 2 Pet.
u. 19. His goods — Which are safe in his palace.
22. Shall come upon him— Unexpectedly. He trusted — Christ's
victory was the more glorious, after he had overcome Satan, who had
confidently advanced for so many ages. Spoils — Which Satan had
wrested from mankind. Divideth— Eph. iv. 8.
-o. [With Me — No mortal could by his own strength assist Jesus,
and many opposed him ; yet he wrought such stupendous miracies.
He is therefore the stronger man, ver. 22. V. G.J
26. [For eiaeXd-bvza, enter in, read iX&ovza, come. Tisch., Alf.J
^'- Lifted up — It would be good, and not ridiculous, if hearers

448 THE GNOMON OF THE NEW TESTAMENT.
would reveal the emotions of- their hearts while listening, in however
simple a manner. The womb — The woman's thought is good, but ner
language is womanly. The Saviour corrects this. The paps — C
concerning the Messiah, Ps. xxii. 10.
28. Yea rather — The mother of so excellent a Teacher is pro
nounced " blessed ;" but rather blessed are they who follow the Teacher.
So Rom. ix. 20, Nay but, x. 18, Yes verily. They that hear—Emri
that pious woman herself. [Omit auzbv, it. Tisch., Alf, etc.] Keep
it — They who bear Christ and his word in their heart, as his mother
had borne him in her womb, [She however herself, also, kept the
word, and on that very account was "blessed," Luke i-. 45. V. ff.l
29. But when the people — This took place at the same time. Comp.
ver. 37, beginning. [ Were gathered thick together — Gr. iitad-pot^oiie
vmv, were crowding towards ; to see whether a sign from heaven would
follow. See ver. 16. V. G. Omit zou npofr/zou, the prophet. Tisch.,
AlfJ 30. Unto the Ninevites — Therefore the Ninevites understood what
was meant by Jonah's, three days ; [Comp. Matt. xii. 40 ;] and it led
them to repentance ; but afterwards impenitence brought punishment
upon them, their respite having lasted about as long as did afterwartja '
that of the Jews ; and in each ease this interval may be compared.
with the time granted for repentance. So — This has the force of a
promise, contemplating a remote period.
31. The men — Because, though a woman, this queen sought (wis-
dom. [Greater — A greater sign than Jonah. Alf.J
33. [No man — We ought to surrender ourselves wholly to God's
Word, so that being thoroughly enlightened by it we may enlighten
others. V. G.J In a secret place — Gr. etc xpurtzrjv, Feminine by a
Hebrew idiom for the neuter. [But it is better to accentuate- thus,
eic xpuTtz-fjv, in a crypt, or closed vault. So Mey., Tisch., Alf., etc.]
34. Light — Gr. Xujyoc, lamp. Light is freely ours, and is pure
and clear : we ought therefore, in turn, to be open to the whole light,
[Add aou, after dipdaXybc. Read is thine eye. Omit dbv, therefore.
Tisch., Alf.J
35. [Lest the light which is in thee is darkness — Is, Gr. iaziv,mow
forcible than be, Gr. j , implies that the hearers are really in the state
mentioned. Alf. This is better than Bengel's, Consider whether- the
light is darkness.J
36. Full of light— full of light^Gr. oXov ipmzeivbv—ifiozuvov
oXov. Ploce [the same word repeated, in a modified sense]. Perfec
tion of parts leads to perfection of degrees. [Two words often occur in
two clauses in reversed order, so that in each clause the emphasisfalls

LUKE XI. 41. 449
on the first word. Matt. xxiv. 33, see note, 34 ; John viii. 21, 24, xiv. 1,
etc. 1 Cor. vii. 22 : Gal. iv. 25 ; Eph. ii. 1, 5 ; Phil. ii. 7, 8 ; James ii.
18 22. The parallel instances prove that this is no empty subtlety.
Not. Crit. So Mey., who paraphrases : If then thy body is alto-
aether light, with no part dark ; light shall it then be altogether, as
when the bright shining of a candle, etc.] A candle — That mentioned
in ver. 33.
37. [For ijpibza, asked, read ipioza, asketh; omit tic, certain.
Tisch. Alf. The word dptozyorj means, take breakfast, the morning
meal; not dine ; (as Eng. Ver. and Beng.) Mey., Alf.J Went in and sat
down to meat — At once, without washing, before the meal. Perhaps
he was wearied.
38. Saw — That he had reclined.
39. [And the Lord said — Jesus uttered what follows here first in
Galilee, afterwards at Jerusalem (Matt, xxiii. 1-39). In Galilee he
said, ver. 49, I will send them Prophets and Apostles. Then at Jeru
salem. Matt, xxiii. 34, "Behold I send." In the mean time he came
nearer to the actual sending. Harm.J Now — The particle points out
a present fact : hence the Sept. employ it for mr, Behold, 2 Kings
vii. 6 ; and here it at the same time involves an antithesis between
outward purity and impurity ; as nunc (now) in Latin has often the
force of atqui (and yet). [Or perhaps now in contrast to formerly,
when ye did better. Mey.J The outside — Gr. zb If w&sv. As of a
very clean cup. Your inward part — Gr. ro eawd-ev. Manner of
life. Is full — Like a dish. First, esw&sv and eaw&ev are adverbs;
then in Matthew, xxiii. 25, 26, the cup and the dish are said to be
full, in Luke, the inward part itself of the Pharisees. The exterior
of vessels is not only convex, but also concave : the interior is both
the heart and the mode of life. It matters not whether ravening be
taken 'materially, for the thing seized, or formally, for rapaciousness.
However, it is used in a formal sense, since in Matthew excess and in
Luke wickedness, are added. It may be thus paraphrased: Ye Pha
risees keep clean so much of the vessel as is outside ; but your in
terior is full of rapacity and malice. Ye fools, did not He, who made
the outside, likewise make the interior, namely, the heart ? But as
regards the contents of the vessel, give alms, and behold everything,
your whole manner of life, is clean to you, whether the vessel be more
or less clean.
40. He that made— God. That — also — Hence both must be cared
for. Purity of life becomes a pure heart.
41. But rather — Although the exterior and interior have been made
Joy the same persor : yet in the man, who has become unclean, the

450 THE GNOMON OF THE NEW TESTAMENT.
condition of the exterior which does not in itself defile, differs from
that of the interior, which especially needs cleansing. Such things
as ye have — Gr. zd ivbvza, what is within. Not the interior, but ar
ticles of food and drink which are in the vessels. Supply according
to. Give — The more usual expression is noislv, to do alms : but here
give (as in ch. xii. 33) is in antithesis to ravening, ver. 39. And be
hold — He does not say, and then, but and behold; and afterward, not
shall be, but are: Therefore he does not say that by giving alms
purity of food and drink is attained ; but that God's creature is of
itself pure : only that by alms-giving, not by the washing of hands,
the disgrace incurred by the Pharisees through their rapacity is re
moved. All things — Which are in the cup and the dish, are clean unto
you. For God hath made all these : ver. 40. None of these defileth
a man : Matt. xv. 11.
42. But wo — But, a particle of transition ; 2 Cor. vii. 11. Judg
ment — In the understanding. True judgment affirms that the love of
God is the chief commandment. Comp. ch. xii. 57. The love of
God — In the will. [He saith, the love of God, and of our neighbor for
the sake of God. V. G.J Only he who loves God, is endowed with
true judgment. See 1 Cor. viii. 3, 2. In Matthew [are xxiii. 23,]
added mercy and faith. Love clearly implies that faith. See 1
Tim. i. 5. Mercy is recommended in ver. 41. [These things— the
other — The former comparatively trivial — the latter more important.
V. G.J
44. Not unto you — Here the Lord does not add Pharisees as in
ver. 42. And that with his discourse, the Lord's countenance also
was directed towards the lawyers, we may infer from ver. 45, where a
certain lawyer feels that he is addressed. Certain copyists introduced .
the words Scribes and Pharisees, hypocrites, introduced from Matthew.
[They are omitted by Tisch., Alf, etc.] Which appear not— Not
whitened. Are not aware — And therefore are defiled.
45. [These things — Which precede, especially in ver. 43. V. G]
Thou reproachest — Gr. uftpi^eic, thou insultest. Different from justly
reproving, dvsidiQsiv.
46. With one — Mark the climax, — to touch with one finger, to
touch with the fingers, to move with the finger, to lift with the hand,
to lay on the shoulder. [Matt, xxiii. 4.] They compelled the people
to do the latter : they themselves shrank from the first.
47. Ye build— This in itself does not seem to have been their
crime ; but their imitation of their fathers.
48. And — Ye testify that ye regard them as your fathers, and ap
prove their deeds. They did not think this : and yet it was true,

LUKE XII. 1. 45l
and is justly imputed to them. [Omit auzmv zd yvyyeia, (heir sepul
chres, Tisch., Alf.J
49. The Wisdom of God — A sweet name. The nSnp, Koheleth or
Ecclesiastes : the who gathers. Ch. xiii. 34. Said — See Matt.
xxiii. 34, note. Prophets — Who lived under the Old Testament.
Apostles — Who live under the New Testament. Persecute — Gr.
hdtmZouoiv, they shall drive out ; Frequently used in the Sept.
50. May be required — Hebrew em, 2 Chron. xxiv. 22. Of all —
There were prophets at all times : among these also Abel. Of this
generation — Construe with may be required: comp. ver. 51.
[51. Of Zacharias— -The prophet. See 2 Chron. xxiv. 20. V. G.J
52. Ye have taken away — [They had thrust themselves into the
ecclesiastical office : and he who neglected them was left in utter
ignorance. V. G.J The key of knowledge — True knowledge, of the
Messiah (ch. xx. 41), which is the key of the kingdom of heaven.
Ye entered not in — To the kingdom of heaven.
53. [The true reading seems to be, xdxsWsv i^sX&bvzoc auzou
Ijpiiavzo, etc. And when he had gone out thence, the scribes, etc.
Tisch., Alf] Vehemently — This vehemence was a cloak for their
craftiness. See next verse. Provoke him to speak — Comp. the next
verse. '' 54. [Omit xai ^yjzouvzbc, and seeking, also 7va xazyyopijawaiv, that
they might accuse him. Tisch., Alf.J

CHAPTER XII.

1. When there were gathered together an innumerable multitude —
[Gr. intauvajfthiaibv ziov yupiddmv, the myriads being collected.] The
—Of those who were habitually present. Myriads— -Not merely the
adjective yupiot, ten thousand, but this substantive yupiadsc, is used
of a large indefinite number. Unto his disciples — The rest did not
yet understand this doctrine. First of all— To the disciples first :
then, after one or two interruptions, to the people also : ver. 54. [So
Alf., Tisch., and Eng. Ver. punctuate. But it is perhaps better to
understand 7tpiozov, first, as spoken by Jesus, and as belonging to
what follows, in the sense above all, beware, etc.. Comp. Matt. vi.

452 THE GNOMON OF THE NEW TESTAMENT.
33. Ols. So De W., Mey., and Rec. Text] Hypocrisy— The peo.
pie also are afterwards charged with this : ver. 56. Hypocrisy, like
a leavenv infects the whole man, and many through one. Hypocrisy
consists either in the veiling of evil with good, by the wicked, or in
the improper disguise of good by good men. The latter is denoted
here. Comp. the following verses.
2. For nothing — All things, both bad and good, shall be revealed:
and they who reveal them, are free from hypocrisy. Covered— Re
moved from sight : so, in darkness, ver. 3. Hid — Removed also
from knowledge : so, to the ear, ver. 3.
3. Ye have spoken — Somewhat fearfully.
4. My friends — Faithful counsel, both an incentive to courage and
a friendly title, tempering the severity of his language respecting a
difficult matter. In war, a General courteously styles his soldiers
while fighting, Brothers. [Be not afraid of — In your confession of
the truth. V. G.J After — After in ver. 5, corresponds.
5. You — My friends. Fear — There is very great force in the
threefold use of this verb. After, he hath killed — Gr. yeza zb anox-
rsivai, after the killing. The verb is used as it were impersonally.
Hell — Gr. yesvav, Gehenna. Weighty language, even to friends.
6. One — Not even an odd or stray one.
7. Than many — Gr. TtoXX.mv. Others read zoXXw, much more valu
able. Comp. ver. 24. [This reading has little authority.]
8. Before the angels — In the last judgment. The title, Son of
man, denoting his manifestation, accords with this.
10. And— From denial, ver. 9, the advance to blasphemy is easy.
11. Or what ye shall say — Even besides your necessary defence^ ¦•<
13. Owe- — Who had perceived that Jesus was "Just." To my
brother — Who perhaps had begun to esteem Jesus highly. Those
who admire a spiritual teacher, easily fall into the error of wishing
to employ hirn for the settlement, of domestic and civil disputes.
14. Man — He addresses him as a stranger. A judge— -To give
sentence. A divider — To divide goods.
15. Unto them — The two brothers, or his hearers : comp. ver. 16.
The discourse to the disciples is resumed at ver. 22. [Add itaaifi
(instead of z^c) all, before covetousness, Tisch., that is, every kind
of covetousness. Alf. You would own it covetous to seek what is
»¦'
another's ; but I say you must not eagerly and covetously seek what
is your own. August, in Trench.J 'Covetousness — Which may lurk,
in a cause however just : ver. 13. The things tvhich he possesseth—
Construe with life. Life is well lived on little. [Of this disputed
sentence, De W.'s explanation is simplest and most natural; for not

LUKE XII. 22. 453
even if one has abundance, is his life his goods, i. e., a part of his
goods, so that his having these will not preserve his life. Comp. the
Parable following.]
16. Brought forth plentifully — In one year, or yearly. A most
innocent and yet a dangerous way of becoming rich. The ground —
Gr. yoipa, not merely %mpiov. [So Beng. But the words differ in
form only. Rob.J
17. What shall I do— The signs of a mind in restless rest [at
ease without peace] are finely portrayed. [They labor to fill their
chests and coffers ; and, when these overflow, they plan new store
houses. V. G. But you have room to store them ; — in the bosoms of
the poor, the homes of widows, the mouths of orphans. These are
the storehouses that abide forever. Ambrose in Alf.J The same for
mula occurs, ch. xvi. 3. Comp. ver. 4.
18. JW-^No mention of the poor.
19. [Much — It was said long before, The prosperity of fools shall
destroy them. Prov. i. 32. Trench.J Laid up — As if present. Take
thine ease — Cease toiling. Eat — He might have done so long ago,
and handsomely.
20. Said — If not by a revelation, yet by a secret judgment :
[comp. Is. Ivii. 11.] Thou fool — This is contrasted with his opinion
of his own prudence, ver. 17, 18, 19. This night — Divine commu
nications to men take place mostly at night. By night many sudden
deaths occur, Job xxvii. 20. Soul — See ver. 19. Shall be required
— Gr. dxaizouaiv, they require. They to whom the power of requir
ing is given; whom thou thyself knowest not, 0 rich man. An ellip
tical expression, as Rev. xii. 6. So 1 Sam. iii. 9, in the Heb., where
the Sept., according to the Aldine copy, has the full expression, if the
caller call thee : comp. 2 Sam. xvii. 9. [ Which thou hast provided —
Often if one is said to have acquired and left many thousands, we
may reflect that he has devoted to that object the most of his life.
V. G] Whose — Gr. zivt, for whom — The dative of profit. So
Gen. xiv. 20, is yours. The rich have much which is not for them
selves. The rich man knows not whose it shall be : it surely shall
not be his.
21. So — Shall be. For himself — For his own soul. See ver. 19,
22. Not toward God— Gr. sic dsbv. Not 0sip, for God, as kauziy,
for'himself. Nothing can be added to, or taken from God. He is
rich toward God, who uses and enjoys his wealth according to God's
will, 1 Tim. vi. 17. Is not rich — This denotes the state. Layeth up
treasure— The desire.
22. His disciples — Who had little wealth. I say unto you — Gr.

454 THE GNOMON OF THE NEW TESTAMENT.
bpuv X.eyw, unto you I say. The pronoun preceding the verb is more
emphatic. [Omit bymv, your. Tisch., Alf.J
24. The ravens — Most useless of all to man, whom even the birds
serve. Storehouse — Whence they may draw for "sowing." Barn—
Where they may store what they "reap:" as the ants have a nest
into which they gather. God — Comp. ver. 28.
25. Which of you — As contrasted with God, who feeds ravens, all
birds, all animals, and men. [Omit yeptyvmv, with taking thought.
Also sva, one. Read a cubit. Tisch., Alf.J Stature — Some refer
this to length of life which, however, is never measured by cubits.
His — If our own stature is not in our power, how much less are all
the creatures, from which we derive our meat and drink ! One cubit
— A man's height equals four of his own cubits [the cubit is the length
from the point of the elbow to the end of the middle finger]: no one,
however anxious, can add even one cubit, a fifth, whether he wish it,
or not. No one is likely to wish that a span or a foot, much less a
cubit, be added to him : but he who is disquieted about his subsist
ence really, though unconsciously, desires a greater stature, where
with to toil and gain the more.
26. Not that thing which is least — The argument is drawn from the
greater to the less in ver. 23. Now by the contrary process it is
shown that our cares are useless. To add a cubit to the stature of a
man already born and vigorous, was a very small thing with God Al
mighty, and even less than the increase of the five loaves, etc., ch. ix.
16. On the contrary, it is a very great thing, that he has given us
the very stature and bodily strength whereby sustenance is obtained,
— nay, hath given us the soul with the body : and yearly, and daily,
produces corn, wine, oil, spices, fruits, berries, vegetables, herbs,
oxen, sheep, wild beasts, birds, and fish, and maintains all nature.
These are the rest, which are much less in our power than the height
of our stature : and yet pertain much more to our sustenance.
27. [Read zd xpiva, nmc ouzs vrjdsi ouze uipaivet ; the lilies, how
they neither spin nor weave, and, etc. Tisch., Alf.J
28. In the field— This may be construed either with tfa, grass:
comp. Matt. vi. 30, the grass of the field: or with which is, so as to
be in antithesis to into the oven.
29. And ye — As the ravens and the lilies. Be ye of doubtful mind
— Mszempoc, elevated : whence yszewpi^sadat is to be borne or kept
aloft. It is said of a mind elated, or fluctuating. He who is anxious
is driven hither and thither : is in suspense, fluctuates, and becomes
'iizzy. Hence pspiyvwv, to take anxious thoughts, in the parallel

LUKE XII. 36. 455
passage of Matthew, is expressed in Luke by yezempi^eadai. [For
i, or, read xai, and. Tisch. not Alf.J
30. All — Construe with these.
31. [For ftaatXeiav zou dsou, kingdom of God, read ftaadsiav
abzob, his kingdom. Also omit ndvza, all. Tisch., Alf.J
32. Fear not — This passage is full of tenderness. That which is
little might seem to have cause for fear : but it is so much the more
tenderly guarded. The several sheep are small (as a people is said
to be "feeble," which consists of the feeble, Prov. xxx. 25, 26,) the
whole flock is by no means numerous, compared with the world, is
easily fed, for this very reason, and is of great value. [Such do not
seek worldly splendor. V. G.J Little flock — A diminutive most
Bweet and full of love. The kingdom — A noble expression : see ver.
31 : why should not bread be included in his promise ? [Surely a
king's son has no cause for anxiety as to meat, drink, and clothing.
V. G.J
33. [Yourselves — At .the highest interest, Heb. x. 34. V. G.J Sell
— This the Lord said, not to the crowds, to whom however he showed
the way of salvation in a manner suitable to that very time, ver. 54,
56; nor to the apostles, who had previously left all, and therefore had
nothing to sell : but to the rest of the disciples : see ver. 22, 41. His
departure from Galilee, ch. xiii. 32, and his Passion itself, were at
hand : and he was now preparing his disciples, that they might be
thenceforth as little as possible encumbered. For of these Luke
Bpeaks in Acts i. 15, ii. 44, etc.: so that, soon after this . discourse,
they doubtless sold their possessions in Galilee. Otherwise the indis
criminate sale of their entire property is not enjoined on all, that they
should convert it namely into alms, and themselves, with their fami
lies, either seek or re-seek it from others. Nevertheless spiritual pru
dence makes men who were fond of buying, liberal, and ready to
sell, especially when occasion demands. See Eccl. xi. 2 ; James v.
1. Bags — Plural. He who sells after a worldly fashion, fills his
purse : but this waxes old, like the natural heaven itself. A treasure
that faileth not — The treasure, as contrasted with the purse, is the
abundance of provisions, which are speedily spent or spoiled. In —
Namely, in the heavens. This relates to both the preceding clauses.
35. Let-be — What precedes and what follows, and their connection,
especially suit the times succeeding Christ's ascension. On selling,
comp. Acts iv. 34. He wishes his people to be unincumbered. Loins
—So afterwards Peter, 1 Ep. ch. i. 13, and Paul, Eph. vi. 14.
36. That wait— Eagerly and joyfully. [The blessed ones are they
who watch longingly, patiently. Braune says, Patience makes long-

456 THE GNOMON OF THE NEW TESTAMENT.
ing mighty ; longing makes patience watchful. Stier.J From the
wedding — Therefore the nuptials are in heaven before the Lord's
coming. Immediately — At the first knock.
37. Come j orth and serve — Gr. napeXdwv diaxovrjaet, having come,
shall serve. The participle is pleonastic, and often occurs in describ
ing a banquet. See ch. xvii. 7. This promise of serving is tho
most honorable and the greatest of all. Thus the Bridegroom re
ceives his friends on the appointed day of the marriage.
38. In the second — The first watch is not mentioned : since it was
the very time of the nuptial feast. In the third — The Eomans di
vided the night into four watches, the Jews into three. Accordingly
Simonius holds that Luke alludes to the Jewish division. [Omit ol
douX.oi, servants. Tisch., Alf. Read, Blessed are they. J
39. [He would have watched — Nor would that have been strange.
The uncertainty respecting the hour makes the watching continuous
and commendable. V. G.J
41. Us — The apostles, and disciples. Even — We not being ex
cluded. See ver. 22. All — Then present. Comp. ver. 1, 4, 15,
22, 54.
42. Who — The Lord does not expressly answer Peter's question;
but intimates, that he addresses the parable especially to the disciples
(for the steward is distinct from the household entrusted to him): and
he addresses them in the singular number, to stimulate them the more
individually. Then in ver. 54, 55, he says something to all, reprov
ing the people, who, having not yet recognized the Messiah's first
coming, could not comprehend the doctrine of the Second. Shall
make — The Future: because fidelity makes the servant worthy of his
position. The same word follows in ver. 44. There is an advance
from the household, to all that he hath.
45. [But — A striking difference, both in the conduct, and in the
reward. V. G.J To eat and to drink— An act. To be drunken—
A habit.
46. Unbelievers— Contrasted with faithful, ver. 42. He whose
heart is divided, shall be himself cut in sunder.
47. Will — Requiring vigilance. Prepared not himself— Gr. fiij
kzoiydaac, Neuter, as in ch. ix. 52. [ Who c&£— Follows, referring
to the servant himself: for prepared relates to others, whom the
servant should have prepared. V. G.J Many stripes — The same
ellipsis occurs, 2 Cor. xi. 24. [How dreadful is knowledge, without
corresponding love and works ! Q.J
48. Few— Not merely tower than he who knew, but few. Unto
whomsoever much has been given — Especially if he has gained it t>y

LUKE XII. 5 5. 457
solicitation and violence. Men have committed — Those who were em
powered to entrust, have committed, as a deposit. An ellipsis of the
person. 49. Fire — To be desired, a fire of spiritual warmth. See ch. iii.
16; Matt. x. 37, compared with what precedes and follows. The
Lord continues his discourse, which calls men from earthly to heavenly
things ; and gradually resumes the subjects he had been discussing
before the interruption. See ver. 13, 12. To send — From heaven.
On the earth — Gr. etc ztjv yipi, into the earth. That fire is not earthly :
therefore he does not say, iv zfj yfj, in earth, as in ver. 51. What
will I— -The present, I ivish, for I would wish, is appropriate to a
thing much desired, and sure to occur: What more need I wish, if
the fire be already kindled ? A struggle preceded the kindling. It
was kindled on Pentecost : Acts ii. [The rendering is, And what
will I? would that it were already kindled I Mey., Alf.J
50. But a baptism — And a complete one must precede the fire, and
its kindling. I have — to be baptized — Comp. Mark x. 38. How am
I straitened — John xii. 27. Matt. xxvi. 37. The nearer his passion
the greater his emotion. What will I? indicates the mere desire and
inclination; but How am I straitened (comp. Phil. i. 23; 2 Cor. v.
14), implies the will struggling through obstacles. It be accomplished
— Gr. zeXsoftfj, finished. Comp. John xix. 30.
51. Nay — Not peace of that kind which unites opposite principles,
the good and bad. Division — The sword has the power of "divid
ing," Heb. iv. 12. And the fire, ver. 49, separates uncongenial,
unites congenial elements.
52. Five — Father, Mother, Son, Daughter, and Daughter-in-law.
The Son-in-law is not added ; for he forms another family. Three
against two— Numbers well suited for a division.
53. [For diayepiad'/jaezai, shall be divided, in the singular, read
—ouvzat, in plural ; and connect with ver. 52, Tisch., Alf. Read, and
two shall be divided against three ; a father against a son, etc.]
54. Also to the people — For he had spoken before to the apostles.
See ver. 42, note. Christ's imitators should submit even to division,
for his sake : whereas the multitude, uninfluenced by that heavenly
motive, should strive for peace with the people. Quarrels retard the
work of grace. See ver. 58. Out of the west — The sea was west of
the Jews : whence rain arose. Straightway — Unhesitatingly.
55. South wind— See ch. xiii. 29 ; Acts xxvii. 13. Heat— Gr.
vmaiov, sometimes means the wind itself from the East. But here the
feouth Wind foretells the xauawv; therefore xauaiov expresses the
hat, borne to the Jews by the w:nd from the equatorial regions.

458 THE GNOMON OF THE NEW TESTAMENT.
56. Ye hypocrites — A hypocrite signifies one who affects the cha
racter or semblance of the good, and neglects the greater good itself.
It means also an interpreter of dreams, hut here the Lord doubtless
employed the usual Hebrew word, signifying a malicious hypocrite:
for such signs of the times are cited, as any common man, even with
out scientific skill, might have recognized. Of the earth — Ver. 54. Of
the sky — Ver. 55. Time — Of the Messiah. See ver. 49, 50. How
is it that ye do not — Spiritual proof should be much easier to man
than physical. Nay, what is here required of the multitude, is to
day disparaged even by men of high position.
57. [And — What precedes refers to faith ; what follows to love.
The points here proposed must be highly important, since out of all
that is just, Jesus mentions this alone to the people. V. G] Of
yourselves — Gr. dip' kauzibv. Even without signs, and irrespective of
the present time. So of your own selves, ch. xxi. 30. Comp. Matt.
xvi. 3, note. [Or the phrase, dtp' kauzibv, has this force: Before the
Judge pronounce sentence, and the fact become known to you from
another source. One is often compelled to acknowledge a right or
wrong, when admonished. But it is better for him to determine this
independently. Nabal afterwards learned, when informed, how he
should have received David ; but before, he did not consider this. V.
G-J What is fight — What is true and just, and conducive to true
peace ; ver. 58, comp. ver. 51, and ver. 13, respecting the quarrel of
the brothers. Christ's kingdom is a kingdom of justice.
58. When thou goest — Gr. Aoc ydp brzdyeic, for when, etc. rap, for,
is often used where a discussion follows a statement. Goest— Al
though unwillingly. Adversary — The plaintiff, whom you must repay,
ver. 59. Be delivered — By any agreement or condition whatever. A
friendly compromise is usually recommended, in civil cases also, An
agreeable division. [Comp. ver. 51.] Hale thee — The power of the
offended party is so great as sometimes to cause the offender's death.
To the officer — Gr. Ttpdxzopi, he who exacts, the punisher. Satan him
self is a culprit, not a punisher.

CHAPTER XIII.

1 . [Render, There came at that time some with the news of the Gali
leans, etc. not, as Eng. Ver. there were present, etc. Alf] At that

LUKE XIII. 1- 459
season- -Opportunely ; comp. ch. xii. 57. Who told — As a recent
event. Pilate — This act of Pilate accords with his enmity towards
Herod- ch. xxiii. 12. Each had a different cause of hatred. lfi'»-
aled  An Euphemism. That is, the description of a revolting cir
cumstance in inoffensive terms. [But the passage is simply a vivid
statement of the fact that Pilate caused them to be slain while they
were offering sacrifices. Mey.J
2. [Omit b'i/jaouz, Jesus. Tisch., Alf.J Suppose ye — Think ye that
you are innocent, and will go unpunished ? We ought to regard, not
so much the mischances of others, or their causes, as our own dangers
and their remedy. [This is the principal use of news. V. G. Because
— Individual sins cannot be safely inferred from individual misfortunes.
V. G.J
3, 5. I tell you — The Lord utters this in the fullness of His Divine
knowledge. All — Galileans and inhabitants of Jerusalem. Likewise
— Gr. waauzwz. This signifies, in the same manner, and is more than
bpo'uoz, in like manner. The event corresponded ; for the Jews were
punished by the nation to which Pilate belonged : at the same time, the
Passover, when the sacrifices were in progress : and with the sword.
4. From the Galileans, as his departure from Galilee was at hand,
the discourse passes to the people of Jerusalem ; comp. ver. 43 :
from slaughter inflicted by men to a disaster, which might have
seemed casual. Those eighteen — A mysterious judgment in the deaths
of so many at once. Sinners — Gr. dipeiXezat, debtors. Comp. ver.
34. That dwelt in Jerusalem — So the Sept. In Jerusalem, a city
otherwise holy. [Not open sins, nor visible punishments, are always
most dreadful. Q.J
5. Ye shall perish — This took place at the siege and destruction
of the city.
6. A fig-tree — A tree which in itself does not belong in a vineyard.
God freely adopted Israel. His — The Father has a vineyard, and
Christ, the servant of Jehovah, mrr "ay, cultivates it. Comp. ver. 8,
Lord: or, Christ has the vineyard, and his ministers cultivate it.
Planted— Carefully.
7. Three — A number somewhat determinate. The Lord was be
ginning his third year of teaching, as the true harmony of the Evan
gelists shows. I come — An abbreviated expression, as in ch. xv. 29,
these many years /(have served and still) serve thee. Cut itdown —
Great sternness is here expressed : and the great power of the Vine
dresser. Why— Gr. Ivazi xai, why also. Not only is it unfruitful
but it draws away the juices, which the vines would extract from the
sarth, intercepts the sun, and occupies room.

460 THE GNOMON OF THE NEW TESTAMENT.
8. Answering — Because of his tender love for the tree, as being
under his care. Let it alone — As much as to say, it is neither trou
blesome nor expensive. [So much does Christ's intercession aid those
who, unassisted, would have long since perished. V. G.J This year
— The third year, when Jesus specially visited them, ch. xix. 42, 44;
accomplished their redemption, and sent his apostles : Acts ii. [It
follows from this parable, that three Passovers in all intervened be
tween Christ's baptism and resurrection. Harm.J
9. And if — The conclusion is understood : It is well, or I will leave
it standing ; or let it bear fruit. The meaning is the same. Thou
shalt cut it down — The Vine-dresser does not say, I will cut it
down ; comp. ver. 7 ; but refers the matter to the master. He ceases
however to intercede for the fig-tree. After that — The coming year,
contrasted with this year, ver. 8.
11. [Omit -qv, there was. Tisch. not Alf.J A woman — A pious wo
man apparently ; for it was not said to her here, Thy sins are for
given thee: nay, she is called a daughter of Abraham, ver. 16.
Bowed together — The posture of her body, which prevented her look
ing at the sky, accorded with the misery of having a " spirit of in
firmity. "
12. Saw — The woman seems to have longed for and trusted in him.
Art loosed— Already : the preterite. The same expression, ver. 15, 16.
13. She was made straight — An upright posture, befitting man's
nobility. Glorified — The soul and body, when relieved, became as it
were a newly acquired means of praising God.
14. To the people — Indirectly. He was attacking Jesus. [For
doubtless the blessing of a cure was unexpected to the woman. V.
G.J Six — Quite enough.
15. [For bnoxpizd, hypocrite, read, brzoxpizai, ye hypocrites. Tisch.
Jesus addresses the multitude, in their leader and representa
tive. Alf.J The plural, but addressed to one; comp. ver. 17: as
also in ch. xi. 46, compare ver. 45. The ruler of the synagogue had
some reverence for Jesus ; and opposed him, not on private grounds,
but according to the common misapprehension of the Jews. Loose
— A most pointed illustration. Comp. be loosed, ver. 16. Lead away
— Words are multiplied to point out the work.
16. A daughter of Abraham — Not merely a daughter of Adam:
There is a strong contrast with the beast of burden. Christ brought
salvation to all the children of Abraham : they who did not share it,
were themselves to blame. Comp. respecting Zacchaeus, ch. xix. 9.
Eighteen years — The nominative. So the Sept. An instance of
Christ's omniscience. The cause and duration of the malady were

LUKE XIII. 24. 461
known to him apparently without outward proof. These forty years
 Deut. viii. 4. Ought not — The argument holds good, both from
the daily wants of the beast, ver. 15, and from any sudden danger,
ch. xiv. 5. Nor can it be objected : " that the one who has been sick
so many years, may wait a few hours until the end of the Sabbath ;"
for not even in the beast's case is the necessity absolute, and yet help
is afforded; and in human affliction, where there is an opportunity of
aid, even an hour is of great importance, when first the patient and
the physician meet.
17. All his adversaries were ashamed — Comp. Is. xiv. 16, Sept.
They shall be ashamed and also confounded, all of them. All — Com
pare following verses. Rejoiced — With a noble and sincere joy.
That were done — By his discourse and miracles.
18. Unto what — Comp. ch. vii. 31. [The Saviour had set forth
the same comparisons of the grain of mustard and the leaven, about
a year before, recorded in Matthew, ch. xiii. 31, 33, and also in
Mark, ch. iv. 31. Harm.J The kingdom — Many were to enter it of
the Jews and Gentiles : comp. ver. 17, 29.
f 19. Garden — Which is enclosed. Comp. hid, ver. 21. [And it
grew — For instances, see ver. 13, 17. V. G.J
21. Hid — So that the leaven seemed to be absorbed. Three mea
sures of meal — Gr. dX.supou adza zpia. These words seem to have
been introduced into the text here from Matthew. [Beng. supposes
the true reading to be simply aXsupov ; hid in meal. But the com
mon text is right. Tisch., Alf, etc.]
22. Toward — That memorable journey had been arranged to ter
minate at Jerusalem. See ver. 33, ch. xvii. 11, xviii. 31, xix. 11, 28.
23. Few — The man seems to have thought that outside of Judaism
there would be no salvation.
24. Strive — Gr. dymvi^ea&s, contend. A speculative question is
at the outset practically applied : strive by faith, with prayer, holiness,
patience. However there follows also a reply to the question : see
ver. 28, 29, 30. [For xuXqz, gate, read dupaz, door. Tisch., Alf.
Many indeed are saved, ver. 28, 29 ; but chiefly those whose salva
tion you would have deemed improbable, ver. 29, 30. V. G.J Many
"—Even Israelites : see Rom. ix. 31. Contrasted with few. Shall
not be able — Gr. iayuaouaiv. hy, Sept. layum, I am strong, abso
lutely. A struggle depends upon strength, especially our struggle
toward God. They shall not be strong ; because they seek near the
gate, and at last shall be unable to force the gate when firmly shut.
They neither earnestly seek, nor employ the strength required for
victory. See ver. 27 at the end.

462 THE GNOMON OF THE NEW TESTAMENT.
25. When once — Gr. df du, from the time that. This abruptly
added is very forcible. The conclusion is then in ver. 26 ; nor does
the Indicative ipsi, shall say, interfere with this construction. Comp,
note on Mark iii. 27. Is risen up — From the banquet to shut the
door. For he does not refer to his coming ; for then the Lord does
not open to the servants, but the servants to their Lord ; ch. xii. 36.
Shut to — Against strangers. Now, now is the time to strive. The
door — What seems a gate to those standing without, is a door to those
who are within, as in a house. And ye begin — This too depends on
df ou, when once ; for in the conclusion, ver. 26 enlarges on Zyyi-
aouaiv, shall seek, and ver. 27, on iayuaouaiv, shall not be able. Such
persons had not thought of this before. Oh how new, how lace, and
how abiding shall be their sense of wretchedness ! When his oppor
tunity is gone, man begins to wish : Num. xiv. 40. To knock at the
door— -Not merely strait as before, ver. 24, but now shut to, ver. 25.
Whence — The reason of his refusal to know them. They are known
as workers of iniquity.
26. Then shall ye begin — Though they relied before on other pre
tences. [They who, disregarding the privilege of intimate com
munion with Christ, have hitherto remained estranged from him, shall,
when they would gladly be his friends, be banished by him. V. G]
To say — Meaning this, " Why do you not know us ?" [Thou hast seen
our daily life : we have had Thee in our midst. V. G.J This especially
applies to those who were then living. In Thy presence ; in our streets
— Therefore we must not only eat and drink in Christ's presence,
but have fellowship with Christ ; and throw open not only our streets,
but our hearts, to his saving doctrine.
27. I tell you — He repeats the same words: his sentence is fixed;
but the words are repeated with emphasis. [Omit uyaz, you, after
know. Tisch. not Alf.J Of iniquity — Therefore the righteous shall
enter. See Matt. v. 20.
28. There — Whither ye shall be banished. [See that you sea
sonably ponder that fearful doom, lest you be actually forced at
length to experience it. V. G.J Ye shall see — But not partake.
Sorrowful sight ! See ch. xvi. 23. The saints, on the contrary, shall
see with pleasure the torments of the ungodly. Is. lxvi. 23, 24.
Abraham — The patriarchs and all the prophets looked to Christ; and
those who do not imitate their faith, shall not enjoy Heaven with
them. All — All the prophets were holy men. The Jews boasted of
these, whom their fathers had rejected. Here, as in ver. 29, the
alarm arising from the "fewness" of the saved is relieved: see ver.
23 Being cast out— The Present. The weeping shall begin at

LUKE XIII. 32 463
once. [Here is the real answer to ver. 23. They shall be many ;
but what is that to you, if you be not among them ? Alf.J
29. They shall come — Here many is not added, [as in ver. 24, and
Matt. viii. 11. It is a rather stern reply to a question easily liable
to abuse. V. G.J From the East and West and North and South —
Almost in this order the nations were converted to the faith. Es
pecially in the South, the Gospel must yet be preached.
30. Behold, there are — and there are — An emphatic present in con
trast with the future : ver. 29, 24. There are last — Referring to ver. 28,
29. The absence of the article renders the whole assertion indefinite,
and denotes that some, not all, of the first and last are to change
places, not that there will be an indiscriminate estimate of both par
ties : For those who come from the four quarters of the world shall
sit "down with the fathers and the prophets, not the latter with them.
See Matt. viii. 11. There art first— This is to be referred to ver.
24, etc.
31. [For ijyepa., day, read wpa, hour. Tisch. not Alf.J Herod —
The Pharisees, in this assertion, did not state an utter falsehood : for
Herod deserved the title fox ; and it is suspected that he was so
called by many. But Herod wished this miracle-worker, whom he
suspected to be John, to be removed as far as possible from him.
[Wherefore he more frequently drove him from place to place : Matt.
iv. 12, xiv. 1, comparing ver. 13. Harm.J And the object of the
Pharisees wa.s the same : hence both conspired against Jesus. Again,
Herod does not seem seriously to have wished to kill Jesus ; for if he
was afraid after John's murder, ch. ix. 7, 8, he could not but be more
alarmed, should he kill Jesus ; but he tried to disturb Jesus, and to
thrust him out of his country, under the pretence of his territorial
right, (comp. Amos vii. 12,) and by threats drawn therefrom, which
the Pharisees reported to him, as if by way of friendly counsel, not
in Herod's words, but in their own, and perhaps exaggerated. Jesus
therefore, nowise alarmed, replies to both according to the truth.
He calls Herod a fox, accurately characterizing his cunning and hypo
critical cowardice (comp. ch. ix. 7), in parading empty threats, and
declares that he is not deterred thereby from working miracles : but
he reproaches the messengers and all Jerusalem, with their ungrate
ful and bloody spirit: ver. 33, 34. Herod was a fox, a petty perse
cutor, compared with Jerusalem, the great persecutor. Will kill
Thee— Through irritation perhaps at Pilate's act, ver. 21.
3-. 33. [The best rendering is Meyer's. Behold I cast out devils,
and I effect cures to day and to-morrow, and on the third day I end
(this casting out and healing.) Nevertheless (though I suffer not your

464 THE GNOMON OF THE NEW TESTAMENT.
advice, ver. 31, to drive me from this three days' work,) yet must I
to-day and to-morrow and the day following obey your go hence, (ver.
31,) since it may not be that a prophet perish, etc., i. e. I must con
nect this three days' work with departure from Galilee, since I must
go to Jerusalem to die ; for Jerusalem has a monopoly of prophet-
slaying.] 32. Tell — If you dare. I cast out — He does not add, 1 preach the
Gospel; for this would have been less intelligible to Herod. The
goodness of Jesus' deeds renders more striking the malice of Herod's
designs. I do cures — I hasten since my time is short. He speaks
with dignity to his enemies ; with humility to his friends. See Matt.
xi. 5, xii. 27. To-day and to-morrow — So the Sept. Josh. xxii. 18,
comp. ver. 28. It is equivalent to a proverb concerning the future;
as the phrase, yesterday and the day before, is used of time past. Had
it depended on Herod, not even a day would have been left the Lord.
I shall be perfected — Comp. Heb. xi. 40. On the third day he left
Galilee [Herod's territory], going towards Jerusalem, to die there;
see ver. 33, at the end :. and from this time he- kept continually in
view the consummation. [Nor did he afterward return to Galilee,
before his resurrection. Harm.J
33. The day following — This expresses more than on the third day,
which it includes. The journey to Jerusalem was not one of two
days merely: see ver. 22, ch. xvii. 11. Whence the third day was
not merely a day of consummation, but also, before this, of onward
journeying. [If I were to go, saith he, directly to the place where I
am to be slain, at least a three days' journey would be necessary.
Harm.J Walk — They had said, depart, ver. 31. He replies, This
very thing which you so suddenly enjoin is not the work of one day.
It cannot be — This phrase admits exception : for instance, John the
Baptist. Perish — By public judgment.
34. Jerusalem — Not without cause is his discourse addressed to
this city ; the Pharisees were closely connected with it : see ver 31 :
and there Herod was to assail Jesus. How often — Ver. 7. He had
come thither thrice since his baptism : [John ii. 23, ver. 1, vii. 10.
Harm.J Her brood — A collective noun.
35. Behold, your house is left unto you — Many have added ipr/pot;,
desolate, from Matthew. According to Luke, the Saviour uttered
these words in Galilee : nor did he afterwards show himself to the
people of Jerusalem until, after Lazarus' resurrection, at his own
royal entry, they said, Blessed is he who cometh in the name of the
Lord. Therefore, from the time of this declaration and prelude until
that entry, He left their house to them, though not yet " desolate.

LUKE XIV. 8. 4()5
But in Matthew, after his royal entry, leaving the temple for the last
time, he solemnly announced that their house was left desolate.
[Omit eptjyoz, desolate. Tisch., Alf. We may observe the same
difference between the words of Luke xi. 49, and Matt, xxiii. 34: see
notes. Harm. Desolate — What a frightful desert is the heart, when
God leaves it! Q.J Verily I say unto you — He speaks sternly, yet
moderately as we have just remarked. Nay, even in Matt, xxiii. 39,
the verily is wanting, from the insertion of which in Luke some have
intensified the severity. [All critical editors omit dyyjv, verily. J The
particle de, but, [Eng. Ver. and,J contrasts the present desolation of
their abandoned house, and their rejoicing soon to follow.

CHAPTER XIV-
1. As he went — By invitation. See ver. 12. Chief — The Phari
sees had their own leaders, numerous, and of great influence ; which,
however, Jesus did not fear. See ver. 12, at the beginning. [They
watched him — Namely, the Pharisees. Mey. The soul's Sabbath is
grossly profaned by crafty and wicked thoughts. V. G.J
2. Had the dropsy — Brought hither on this very account, [who
stood there, but dared not ask a cure, because of the Sabbath, and
the Pharisees ; but simply showed himself, that Jesus might see and
pity him. Euthym. in Mey.J
3. Answering — To the thoughts of his adversaries. Lawyers —
Who, nevertheless, did not rightly understand the law of the Sabbath.
4. Healed — His adversaries employed the dropsical man for an
evil purpose : yet Jesus did him good.
5. [For ovoz, ass, read ulbz, son. Tisch., Alf, Mey., etc.] Will
pull out— With labor.
7. A parable — Drawn from outward usages, but relating to the in
ner life. When he marked — Attention in social intercourse is most
profitable. 8. To a wedding — There was no wedding on this occasion ; there
fore this is introduced into the parable out of courtesy. Not — Comp.
j9

466 THE GNOMON OF MB NEW TESTAMENT.
Prov. xxv. 6, 7. Each man knows that he is bidden, is ignorant re
specting all the other guests. In the highest room — Gr. npozmXtaiav,
first couch. To this singular number, corresponds a more honorable
man, and the lowest, place. The proud man assumes precedence not
merely of some but of all ; Ps. x. 4, 5. More honorable — This in
the parable denotes one more honored among men (Sept. Num. xxii.
15) : in the interpretation, one who is more highly esteemed by God,
though he sometimes comes late. Moreover, the humble man esteems
all others more honorable than himself.
9. Come — Comp. Matt. xxii. 11. And him — The dignity, and
degrees of dignity depend on the invitation ; this is not repeated in
ver. 10. For here it is a motive for modesty. Say — The indicative,
as soon after, ver. 12, note. Give — Friend is not added, as in ver.
10. ' Thou begin — -To be the last is not disgraceful except to the am
bitious. Shame — Contrasted with worship, in ver. 10. Aptly said.
Lowest — Not merely lower, but lowest of all. He who is once bidden
to give place, is put far away.
10. Go — Readily, cordially. [TJie lowest — He who sets himself
even above one, may be forced to give place. It is good therefore to
take the lowest place of all. No wrong can easily do you less harm
than this, if indeed you should thereby wrong yourself unthinkingly.
V. G.J Go up higher — Gr. Ttpoca.vdft-qdi, go up to, to the other hon
orable guests. Prov. xxv. 7. For better it is that it be said unto thee,
Come up hither ; than that thou shouldst be put lower in the presence
of the prince.
11. Whosoever — Gr. Ttac, every one. A weighty word. [A maxim
very often repeated, and that most impressively; ch. xviii. 14; Matt.
xxiii. 12. V. G.J
12. [To him that bade him — This Pharisee was not of the worst
stamp ; see ver. 14. V. G.J A dinner or a supper — Usually the sup
per alone is mentioned : therefore the meal at this time may have been
the lunch. See ver. 1, 25. Call not thy friends — That is, I do not
tell thee to invite thy friends. Jesus suffers invitations growing out of
natural or social ties to rest on their own merits. He himself enjoins
a better class of invitations. He does not entirely abolish the duties
of courtesy. Rich — The epithet of friends, brethren, relatives, and
especially of neighbors, who are often neglected when poor: with
whom are contrasted as many classes of a different condition in ver.
13. Lest a recompense — This fear is unknown to the world, as well
as fear of riches. Prov. xxx. 8. This is the foundation of true liber
ality and contentment. Who wishes all his acts in this life to be
recompensed ? [Yet those are not wanting who desire the repayment

LUKE XIV. 17. 4oT
of everything quickly, abundantly, and with usury; who, by the
ruin of many others, strive for power and unmerited advantage as
eagerly as if no resurrection or retribution were at hand, nay, as if they
were to be deprived of nothing whatever, who, by their eagerness for
present success, deny their faith in the future. How costly is present
gain to many, when it becomes a matter of robbery ! Happy is he
who is willing to wait. Be not annoyed at worldly disappointment ;
but beware of unjustly judging those whom you cannot but perceive
are preferred to you. V. G. Beng. reads xai ysvijaszai aoi drcbdoyu,
and a recompense shall be made thee, instead of xai yevrjzat aoi anb-
doya, and a recompense be made thee ; referring for the construction
to ver. 9, and to Mark iii. 27, note. But yevrjzat, be made, is the true
reading. Tisch., Alf, etc.]
13. Call — Gr. xdXsi, simply ; not ipwvei, formally invite, as in ver.
12 ; The latter would be more high-sounding and formal. The poor
— Such God himself invites, ver. 21.
14: For — Nothing remains unrecompensed. Thou — As the Saviour's
friend. The resurrection — Before the resurrection there is not a full
retribution, but rather, during life, an opportunity of providing for
the future reward; and after death, rest. See Rev. xix. 13. Ofthe
just— Acts xxiv. 15, [Matt. xxv. 46; John v. 29.]
15. Heard — And was affected thereby. [Yet we may readily
Buspect, that something worldly crept into his views of God's king
dom. V. G.J Blessed — Alluding to the blessed, in ver. 14. Often
this epithet denotes something remarkable. Comp. ver. 24. It does
not suffice to pronounce the godly "blessed;" but each must exert
himself to the best of his own ability. Comp. the following verses :
ilso ch. xiii. 23, 24. Bread — Gr. dpzov. Many read dpiazov,
dinner or lunch, but dpzov, bread, is better established, especially
as tpdyszat, eateth, is joined to it : comp. ver. 1. However the
meal, at that time seems to have been the dpiazov, dinner: see
note on ver. 12. It deserves the greater attention because, in the para
ble set forth in ver. 16, a supper is specified. [This man longs for
it, as from afar; yet the very Bread of life was reclining before him.
August, in Trench.]
16. Great — Both sumptuous and sufficient for many. The king
dom of grace is meant, since through it is the entrance to the kingdom
of glory. Bade — This word connects the two discourses concerning
the entertainments, which conduce to blessedness, Call the poor to
thee: Obey the call of God.
17. To say — Observe the successive steps, ver. 17, to. say to them
that, were bidden : ver. 21, bring in the poor: ver. 23, compel those

468 THE GNOMON OF THE NEW TESTAMENT.
who are in the highways. The invitation advances to the more distant
compensating for the previous delay by its increased urgency. [The
called are of Israel. V. G.J Now — The time of the New Testa
ment is shown to be the pre'sent.
18. They began — They had before professed to be awaiting the
invitation. With one consent — Gr. dnb ytdc, of one, Elliptical, supply
yvmyrjc, consent or mind, or ¦Ko.po.izrjasmz, refusal. And in Psalm
xxvii. ver. 4, yidv (ai'zinaiv) rjzTjady/jv r.apd zou Kupiou; one (request)
have I desired of the Lord. [ To make excuse — The buying of ground,
etc., are not bad in themselves; but it is bad to be encumbered by
them, and to make worldly necessities a plea for the neglect of spir
itual duties. Unto him — The host. V. G.J Piece of ground
— In this verse an estate is implied, in the next traffic. Comp.
Matt. xxii. 5. The repetition of I have bought, implies eagerness for
gain, as is usual in a recent transaction. To a worldly man when he
hears the Divine call, all vain things are new and sweet. [/ have
bought — It is well to urge, in a spiritual sense, as a ground for re
nouncing the world, another purchase of a field, Matt. xiii. 44, a dif
ferent kind of plowing, Luke ix. 62, in fine, another espousal, 2 Cor.
xi. 2. V. G. Omit xai, and. Tisch., Alf. Read, must needs go see
it, that is, go to see it.J I must needs — The most favorable • seasons
of grace, and the most pressing worldly business often occur at once.
This man excused himself by a feigned necessity ; the second by a mere
desire for other things, ver. 19, I go ; the third, ver. 20, on the ground
of absolute impossibility, I cannot come. He, therefore declares that
he cannot ; the two former declare that they will not, but in courteous
language. That holy hatred, ver. 26, could have removed all desire
for excuses. However the difference in their refusals consisted not
so much in their disposition as in the causes assigned, "the piece of
land," "the oxen," "the wife." Comp. Matt. 1. c. I pray— A
most shameful and wretched prayer, whereby the kingdom of God is
rejected. 19. I have bought — 1 Cor. vii. 30. Five — A purchase by no means
small. 20. A wife— See ver. 26. Comp. 1 Cor. vii. 29. I cannot— This
apologist is the more insolent in proportion to the seeming plausibility
and propriety of his excuse.
21. [Omit ixsivoz, that. Tisch., Alf. Read, the servant] Shewed
— It is the duty of ministers to inform the Lord in prayer of the
obedience and disobedience of their hearers. Being angry — There
fore he had invited them most sincerely. Go out — So ver. 23.
Quickly — Because all the viands were ready, and, as it were, still hot;

LUKE XIV. 26. 469
and their excellence is to be defended from contempt by other guests.
Streets — Which are larger. Lanes — Which are smaller. Of the city
 [We may suppose, that by this is implied those nations, among
which the Jews were dispersed. V. G. Comp. however the follow
ing note. E. B.J The poor — Those first invited were accounted the
first among the Jews, ver. 1. 3 ; the poor in the streets are the " Pub
licans and sinners," ch. xv. 1 : see Matt. xxi. 31. The poor — Whom
otherwise no one is disposed to invite. The maimed — Whom no wo
man would take, ver. 20. [Transpose the lame, or halt, and zuipXobc,
the blind. Tisch., Alf.J Halt — Who cannot go, ver. 19. The blind —
Who cannot see, ver. 18.
22. It is done — Comp. Ezek. ix. 11.
23. Hedges — The walls of homeless beggars. [Into the highways —
Utter paganism is here implied. V. G.J Compel them to come in — ¦
Not every kind of compulsion is meant : for he who is simply dragged
or forced does not come in. Comp. Matt. xiv. 22, constrained ; 2
Cor. xii. 11 ; Gal. ii. 14. They constrained — Luke xxiv. 29 ; Acts
xvi. 15. Saul, when madly zealous for Judaism, and Paul the ser
vant of Jesus Christ compelled men in different ways. [The later the
call, the more strongly he urges, ver. 23 ; say, ver. 17, bring in, ver.
21, compel, ver. 23, are in ascending gradation. V. G.J May be
filled — Nature and grace alike abhor a vacuum. The blessed are a
multitude, which acquires most of its fulness in the last days of the
world. [The predicted satisfaction of Christ, Is. liii. 11, accords
with this. V. G.J
24. [This verse contains, not part of the parable, but Christ's
words applying it. Stier., Alf.J For — This refers to Go out, ver.
23. The Lord now seeks any guests, rather than the first invited.
[Nor is there any room for his despisers. V. G.J Unto you — The
plural relates to the "poor," the "maimed," etc., who had been
brought in. Of those men — Men of distinction. The pronoun ex
presses their removal to a distance. Here too that common saying
holds good, "The absent must go without." Shall taste — Much less
enjoy. The stubborn Jews missed even the kingdom of grace, and
any taste of it.
26. [If any man — Where the greatest multitude assembled, there
at times Jesus spoke most severely. V. G.J Hate not his father —
In that sense in which he must hate himself, namely, when estranged
from Christ. This text peculiarly suits that time when few really
followed Christ: many hated, who were worthy of hatred. This
hatred must be understood not merely in a comparative and qualified
sense, but even absolutely : For whoever hath obtained from Christ a full

470 THE GNOMON OF THE NEW TESTAMENT.
knowledge, taste, and desire of God and heavenly blessings, ver. 16, has
also a contempt and hatred of self and of the whole creature that is
subject to vanity, a hatred at once noble and at the same time devoid
of all bitterness. Comp. note, John xii. 25. Brethren — Comp. ver.
1 2. Yea and — What is dearest to man, himself. Often he who has
apparently attained a lower degree of this holy hatred, is wanting in
a higher. His own life — Himself. Be my disciple — Gr. ya&r,zr,c
elvai, disciple be. See next verse, elvat yad-rjzrjC, be my disciple. In
both passages the accent in pronunciation falls on the first word.
27. And whosoever beareth not his cross, and yet cometh after me — [So
Beng. would render, but the Eng. Ver. is right.] Cometh, and walk
eth after me, as ye do, as if he would be my disciple. Comp. note,
Matt. xvi. 24.
28. Sitteth not down— To give himself time for calculating his
means. So too in ver. 31. [Consulteth — This calculation of building
expenses, or a consultation respecting war, are things of some im
portance. But consider whether thou hast ever deliberated carefully
on the necessity of either eternal salvationor eternal misery. Easy is the
descent to hell ! V. G. The word tower seems to refer to Babel ;
and the tower of God's children must succeed in reaching heaven.
But all half-way Christianity becomes a Babel at last. Stier.J
29. Begin to — No one ridicules the successful man.
30. This man — A proper name is meant.
31. Or — Christianity is a great and difficult thing. It is therefore
compared with great and difficult things : as costly building in private,
war, in public. The former parable expresses the "hatred" of
"father, mother," etc: the second, of one's "own life." King — The
Christian warfare is something royal. To make war— Comp. Gen.
xxxii. 24.
¦32. He desireth — The king more readily prevails on himself to
sacrifice an army, than to seek peace. This request for peace, there
fore, expresses the hatred of one's own soul, whereby, having entirely
renounced self, he resigns himself unreservedly to grace. By a
change of figure, peace may also signify the avoidance of hatred by
his own people; a hurtful peace.
33. Forsaketh not — The builder renounces and devotes money; the
warrior, troops ; and the disciple, parents, and all social ties. The formet
two incur a positive expense ; the latter, a negative [self-denying] one.
[It is an important undertaking to seek for Christian discipleship.
lie had best not attempt it who is not satisfied with every thing whicli
promotes it. V. G.J
34. [After xaXbv, add oI>v, therefore. Read, Salt therefore is good.

LUKE XV. 5. 471
Also add xai, after idv de. Read, But if even the salt, etc. Tisch.,
Alf.J Salt — Meaning the disciples : Matt. v. 13 ; Mark ix. 50.
The powerful action of salt should find its analogy in the Christian
character. See the preceding verse. [We must do our duty vigor
ously and seriously. V. G.J
35. Neither — That is, it is neither directly nor indirectly profitable.
The divine who is destitute of spiritual salt is useless, even to the
state : Isa. ix. 14, 15. Out — Even the language is severe.

CHAPTER XV.
1. All — Not merely very many ; all who were there. [ 1
busied in drawing near, were about him continually, rather than drew
near. Alf. It is evident from this passage how the Saviour bestowed
upon those who resorted to him, and became his adherents, that very
blessing which he would have conferred on the people of Jerusalem,
had they desired it. For he treated them as a hen, which protects
and cherishes her brood under her wings. Harm.]
2. [Add re, both, before ipapiadioi, Pharisees. Tisch., Alf.J
3. This parable — From verse 4 to 10. The former part sets forth
the solicitude and joy of the Redeemer: the second part, of God.
4. What man — The sheep, the piece of money, the lost son ; these
are the senseless sinner; the sinner in total ignorance of himself, and
the conscious, willful sinner. A hundred — From the greatness of the
flock, the Shepherd's anxiety for one sheep appears. [The numbers
in the three successive parables are really a climax ; one hundred;
ten; two; for the sense of loss is in proportion of the part lost to
the whole. Trench.J In the wilderness — Where the flock is pastured.
In the recovery of the soul, not man but God as it were labors. See
ver. 8. Until — He does not cease before he finds : see ver. 8. Hence
Jesus Christ followed sinners, even to their daily meal, even to their
tables, where sin most abounds.
5. His shoulders — Gr. roue obyouc kauzou, his own shoulders. He
might have employed a servant's aid ; but love and joy make the
labor sweet to himself.

472 THE GNOMON OF THE NEW TESTAMENT.
6. Cometh home — Jesus Christ evidently returned home at the As
cension, for heaven is his home : John xiv. 2. And then especially
he informed the heavenly beings of his own achievements on earth:
1 Tim. iii. 16. Hence the future, shall be, is used in ver. 7 ; hut
there is, present, in ver. 10. Interchange the words with one another
for a moment ; you will see the difference. Calleth — together — Ac
tive ; but in ver. 9, Middle, she calleth together to herself. Friends,
neighbors — There are different classes of heavenly dwellers, nay, even
of the angels. See ver. 10. Neighbors do not occupy the same, but
an adjoining house ; friends are united by affection. My sheep — Gr.
zb rzpbftazbv you, that sheep of mine; that sheep, of which you
know. The heavenly beings" are aware of the loss and recovery of
souls. [ With me — Not with the sheep. Our life is his joy. Gregory
in Trench. My — Though lost, the Shepherd's right remained. V.
G.J Which was lost — Compare which I had lost, ver. 9. The sheep,
an animal, is lost as it were of itself, compared with the piece of
money. 7. Unto you — Most impressively is the " murmuring" of the Phari
sees rebuked by this joy. Joy — Solemn and festive, at the tidings
of the salvation wrought on earth. [Shall be — Future ; whereby
Christ's return to his native home seems to be implied. V. G.J In
heaven — The Shepherd, Jesus Christ, regards as friends and neigh
bors, especially the spirits of the just, who share more largely in this
joy, because more closely allied to men. In the 10th verse there is a
climax to angels, who are there named rather than men, because there
Christ is not regarded as man. Nor are the angels said to know this
from their intercourse with the man : for they are not all with the one
sinner; but from the Divine revelation, in which the spirits ofthe
just may equally share. So the other inhabitants of heaven are dis
tinguished from the angels, in Rev. xviii. 20. One — And much more
over many ; see ver. 1. Than — Gr. iy, that is more than, Gr. pUXXov
fj. Ch. xviii. 14, and Sept. of Ps. cxviii. 8, 9. This clause is not
added in ver. 10. Need no repentance — Because they are with the
Shepherd, and obtained repentance long since. The righteous is in
the way ; the penitent returns to the way.
8. Woman — This signifies ^H aoipia, Wisdom, or Koheleth:
or else nn, the Holy Spirit, even as the Son, in ver. 4, and the Father
in ver. 11. Man's relation towards God is varied. Sweep— This
cannot be done without dust, on man's part.
9. Calleth— together— Forthwith. Friends— Gr. ipiXac, female
friends. And neighbors — The angelic hosts, in themselves, have no
sex. They are, however, regarded as acting either at home or abroad;

LUKE XV. 17. 473
Heb. i. 14, note : abroad, in male attire, suited to war : at home, m
the garb of peace, and that worn by women.
10. There is — Gr. yivszai, there arises, not merely shall arise. In
this passage heaven is very plainly mentioned ; as is also hell, in ch.
xvi. 23, the continuation of the same discourse. See the connection,
ch. xvi. 1, 14, etc.
11. And he said — This parable is, in a measure, distinct from the
first and second.
12. The younger — In Matt. xxi. 30, 6 szepoc, the other, [but Eng.
Ver: the seeond.J A pair of sons differing in character is denoted.
That falleth— -So 1 Mace. x. 29, (30). The portion — Each man re
ceives his portion from God. Unto them:-—Even to his elder son who
did not ask it ; though apparently, not giving him its full control,
see ver. 31.
13. [A far country — The far country is forgetfulness of God. Au
gust. Distance from God is not in space, but in affections. Bede.
Both in Trench.J Riotous — Gr. dawzwe. A most appropriate word.
The adjective damzoc, is defined by Aristotle, ruined by himself,
(Bth. iv. 1), and the noun damzia he uses to denote prodigality joined
with intemperance. [The sense is incorrigibly, without hope of re
claim. Alf. In this condition he was dead to his native country,
ver. 24. V. G.J
14. He began — He was not among the last to feel the famine.
[This famine, the destitution of the only bread which satisfies, exists
always in that country. Stier.J
15. A citizen — Although he did not himself become a citizen there.
He who has in store a return to virtue, often, even amid his wanderings
(John xi. 52), retains something distinct from the world's own citizens.
Sent — A great disgrace. Swine — A mean condition, especially for a
Jew. 16. Filled — The greater his emptiness, the stronger his appetite.
[This food might fill his- body, but not refresh it. Only God can
satisfy the longing soul. Trench.J Husks — Gr. xspdzia. The Syriae
Version has X3nn, whence it has been supposed, and with some rea
son, that the reference is not to the husks of leguminous plants, but
to the fruit of the carob tree, called xappouftia, (whence the French
carrouges,) the food of the poorest men, and of swine. Doubtless all
xepdzta aie leguminous plants; whether the converse is true, I know
not. 17. T'i— That which had fostered his senseless folly, had now failed.
The beginning of his return arises from his excessive misery : when
his mad pursuit of sin is a.bated, so that he returns to himself, and
CO

474 THE GNOMON OF THE NEW TESTAMENT.
soon after to God. First, repentance ; then conversion. [Adders,
thus, before Xtyw, with hunger. Tisch., Alf.J
18. Arise — The beginnings of repentance are accurately indicated.
Father — The name, Father, remains, even though the sons be degen
erate. Against heaven — Comp. ver. 7.
19. [Omit xai, and. Tisch., Alf . Read lam no more, etc.] One—
Any one you wish. Of thy hired servants — Who are chosen from
strangers. [Stier regards this as an error accompanying his repent
ance. He does not yet understand grace, and in hoping to be hired,
becomes too like the elder son.]
20. And — No sooner said than done. [But between the saying
and doing, many stand still, many turn back. " For it is one thing to
come to one's self, (ver. 17,) and another to come to the Father,"
says Zeller. Stier.J Saw — returning, famished, naked. Comp. ver.
22. [And had compassion — This truly is forgiveness. No scowl on
the face ; no frown on the brow, Jer. iii. 12. V. G.J Ran—
Out of his house. Comp. Bring forth, ver. 22. Parents,
ordinarily, are not disposed to run and meet their children. Kissed
him — [How could a son have expected a kinder welcome, even had
he managed his property to the best advantage when abroad ? V. G]
21. Said — The son did not abuse that kindness, by not proceeding
to say what he had intended. Earnest repentance is not content
with a single thought unattended with trouble. [Omit xai, and, be
fore am no more, etc. Tisch., Alf.J
22. Said — The son does not say all he had intended ; either be
cause when so graciously met by his Father, his awakened filial con
fidence absorbed all slavish feelings : or else because the Fathers
kindness interrupted the son's words. To his servants — He answers the
son in the very act. Bring forth — Publicly. If this son had per
formed the greatest and best achievements, he could not have expected
a greater honor. Best — Gr. Ttpmzrjv, the first, the principal one.
Compare the second chariot, Gen. xii. 43.
23. The fatted calf— Judg. vi. 25, the young bullock, even th
second bullock of seven years. The article denotes peculiar excellence.
Be merry — This word is repeated most emphatically in ver. 24, 32.
24. This — This is a hymn or rhythmical formula, often repeated ;
ver. 32 : and accompanied with music, ver. 25. The ancients ex>
pressed strong emotion in verse. See Gen. xxxvii. 33; 1 Chron.
xii. 18. [The death and loss are of sin ; the living again and find
ing are of repentance. Euth. in Mey.J
25 In the field — As one serving : ver. 29. [The supercilious self-

LUKE XV. 32. 475
righteous are not at hand when the lost one returns. Nitzsch in
Stier] Dancing — Gr. yopiov; bands of dancers, exulting.
27. Thy brother — An affecting subject. Hath killed — The servant
U represented as mentioning the killing of the calf rather than the
robe, the ring, and the shoes, because it is chiefly connected with the
music and dancing. Hence also the elder son alludes to it in ver.
30, b> fore seeing his brother so beautifully clothed. Safe and sound
—Josh. x. 21, DiStys, in peace, Sept. uyirjc, well.
28. Would not — Great injustice. [For ouv, therefore, read de, but.
Tisch., Alf.J Came out — Great forbearance on the Father's part.
29. These many years — In contrast with as soon as, ver. 30. I
serve — A confession of slavishness. He does not add, Father. Never
gavest — Much less killed. A kid — Much less the calf, ver. 27.
Friends — Contrasted with harlots; ver. 30.
30. This — See ch. xviii. 11, note. Which hath devoured thy living
— The elder brother speaks maliciously. Was come — He says, come,
speaking of him as of a stranger : not, has returned. For him — Gr.
abziy. The Dative of advantage. [The elder brother means, for that
profligate. V. G.J
31. He said — He returns a twofold answer to the double complaint.
Son — He addresses him affectionately, [overflowing with joy for the
return of his lost son. V. G.J Nor does the Father immediately cast
off the envious brother. Always — And therefore there is no need
of peculiar joy, ver. 7, end. With me — It is better to rejoice with the
Father, than with a company of friends. See ver. 29. All — Imply
ing the peculiar privilege of the Jews. That I have — Gr. zd ipd, my
¦possessions. There is no need of seeking foreign friendships. Is
thine — For the younger brother had received his share ; and the elder
was chief heir to the Father's property. Many things may belong
to God's children which they do not enjoy in full. Therefore the
elder brother should not have complained that a kid had never been
given him. [Not thou shalt have all, but all is thine ; (August.) But
he is looking for rewards from God, instead of possessing all things
in God. Trench]
32. Je was meet — Gr. edsi. Not only is it implied, Thou shouldst
rejoice; but also, Rejoicing should be begun at home. For it is a kind '
of defence against the complaint, in verse 30, with which comp. ver.
2. [Wonderful gentleness of the Father ! V. G.J So edei, ii was
meet, not it would be meet, Acts i. 16. This thy brother — In contrast
with this thy son, in ver. 30. [Omit the second ty, was. Tisch., Alf.
We are all in turn examples of the cases of both brothers ; ha.ving
the seeds of both evil courses in our hearts. Alf.J

476 THE GNOMON OF THE NEW TESTAMENT

CHAPTER XVI.
1. [OmitauroD, his, after disciples. Tisch., Alf.J Disciples — These dis
ciples are not those Twelve who had left all, and were rather < become
friends, but those who had been publicans. And the Lord now
speaks more impressively and severely with the disciples, who
had been publicans, than he had spoken for them to others. The son
who has been reclaimed with joy, has not music daily, but is taught
to return to duty. Was accused — Gr. dteftXyd-f]. The verb has a
middle force. Information was given against the steward, truthfully,
whatever may have been the spirit 'of the informer. Of wasting —
[Not that he had wasted, as Eng. Ver. and Vulg. Trench.J The
Present, including the past. The same verb occurs, ch. xv. 13. The
parable does not refer to all stewards ; since they rather, during their
entire stewardship, are bound to be faithful, 1 Cor. iv. 2 ; but to
those who, during a long stewardship, have abused their trust. The
whole system of the world, respecting outward possessions, is a waste,
since their goods are not bestowed in their proper places ; although
very many of the unjust seem to amass property. [Indeed, he who
freely dispenses, gathers treasure in heaven. V. G.J
2. What is this I hear, etc. — [Not how is it that, etc. So Mey]
The rich man speaks as of an unexpected event. God trusts man.
/ hear — From complaints. God is represented as hearing, as if he
himself did not see. Thus the steward was left to himself. An
account — Gr. zbv Xoyov, the reckoning, the account book.
3. [ What shall I do — These reflections spring from the conscious
ness of guilt. Mey.J Dig — beg — Death leaves room neither for labor
nor begging : Eccles. ix. 10. The detail is adapted, in the conclusion,
to the parable as the case demands. The steward's utter helplessness
is implied, if he is deprived of a refuge with his Lord's debtors. I
am ashamed — Perhaps from excessive modesty, and a sense of bis
unworthiness. 4. I am resolved — He suddenly devised a plan.
5. Every one — In order to lay as many as possible under obligation
co him ; therefore only two instances are adduced as examples in the
following verses.
6. Bill — Agreement. Quickly — In haste, stealthily. Fifty— A
lfrge present: comp. ver. 7. A friend is secured at a high price.
7. And thou — The conjunction shows, that the steward did not

LUKE XVI. 8. 477
deal separately with every debtor. [Omit xai, and, before he said
unto him.- Tisch., Alf.J
8. Commended — He not only endorsed the steward's plan, but
,praised it. The Lord — Of the steward : see ver. 3, 5. The unjust
steward — He is termed unjust, not merely because of the former
waste of his master's goods, but also for his new device whereby he
purloined fifty measures [Gr. ftdzouc, baths, each 8| gallons] of oil,
and twenty measures [Gr. xbpouc, each 11 bushels] of wheat, and gave
them to the debtors, out of another's property, in order to provide for
himself. Compare with one another verses 4, 9, in which iva, bzav,
that, when, occur. Moreover, from this unrighteousness of the stew
ard, the mammon of unrighteousness, itself, is named, ver. 9 ; just
as shortly after, the term unjust is first applied to the man, and from
him afterwards to the mammon, ver. 10, 11. Moreover, the steward
was unjust, not towards his master's debtors, but towards his master
himself: therefore the man is unjust, who does not use mammon
strictly for God's advantage, so to speak, but for his own. That in
justice is either coarse, wicked, and fraught with punishment : such
as is described after this parable, 10, 11 ; or else, the word unright
eousness being modified to suit the parable, it is refined, noble, and
harmless. For as the term just is used according to Is. xlix. 24 ; so
injustice, 2 Cor. 12, 13, note. Those goods, denoted by the term
mammon are another's, in the same sense as spiritual and eternal
goods on the other hand are our own, ver. 12. Moreover, whoever
seeks and gains his own advantage from another's goods is unjust.
Therefore, it is a wonderful indulgence, and, so to speak, an especial
sufferance, that God allows, nay even advises us, to acquire friends for
ourselves by means of his goods. He would be entitled to demand of
us, his stewards, the disposal of his goods exclusively for his ad
vantage, and without profit to ourselves ; whereas he wishes us, with
honorable discretion, to unite with this, or substitute for it, a regard
to our own interest. So God most kindly waives his just right, comp.
Rom. iii. 4, note. When we, improperly, that is eagerly, receive and
embrace this right, we become guilty of unrighteousness, but of such
as is not only not censured itself, but is even allied to commendable
prudence. Oh how much more unjust and imprudent are they, who
seek, in the goods of God, only their own gratification ! All unright
eousness is doubtless sin against God ; and so the unrighteousness
ascribed to mammon, might be understood in the ordinary and bad
sense : as Lightfoot, who compares the case of Zacchoeus, shows the
phraseology ipty jidd, to be most common. But in this passage it
consisted in the very act of the steward, whereby he acquired friends

478 THE GNOMON OF THE NEW TESTAMENT.
for himself ; and this forces us to adopt the latent meaning of -un
righteousness given above. Moreover it is a frequent catachresh [the
use of a word in an unusual sense] both sweet and full of meaning,
by which a term for an evil thing is. notwithstanding, used in a good1
sense, for want of a more appropriate word. Thus dXoyov unreasorir
able becomes that which is not counted on : dydpiazov, ungrateful,
that for which no adequate thanks can be rendered: So, i£eazrjp£>/,
we are beside ourselves, 2 Cor. v. 13, iauX'qaa, I robbed other churches*,
taking wages of them, 2 Cor. xi. 8, xazsvdpxrjaa, When I was in
want I was chargeable to no man; 2 Cor. xi. 9, and more directly in
point .he"*e, did xsvyz, Job ii. 3, ix. 17, without cause; 2 Kings ii. 10,
iaxXijpuvaz aizyoaadai, "Thou hast asked a hard thing;" strictly,
Thou hast hardened thy heart to ask: ou vbyoc, where judgment .was
not to drink, Jer. xlix. 12, ftiaazai dpTtd^ouaiv, The violent take it
by force, Matt. xi. 12 : dvaidsta, importunity, strictly shamelessness,
Luke xi. 8. If this interpretation be regarded as forced, Mammon
may be supposed to be called unrighteous, because it is not justly en
titled to the name goods. Because — Jesus adds to the parable the
reason of the steward's being so highly commended for prudence.
The children of this world, (ch. xx. 34,) are those whose delight is in
this darkened world, and its goods : the children of light, (1 Thess.
v. 5 ; Eph. v. 8,) are they who, though living, in this world yet
seek the blessings of the light which the Father of lights bestows,
James i. 17. A sublime sentiment, well becoming the Divine lips of
Jesus Christ. Wiser — The comparative : used loosely and in a modi
fied sense: for the world's wisdom is not entitled to be called wisdom,
in the positive. The force of the comparative is already in the urcep
than or above. Than — Gr. unep, above. The children of light care
little for this world. Hence, the children of this world easily surpass
them in this respect, and secure the commendation ; nor do the former,
in fact, always use as much wisdom and vigilance even in spiritual
matters. See Matt. xxv. 5. They are hardly careful enough; the
worldly are more so than is necessary. [Hardly any child of light
would expend either fifty measures of oil or twenty of wheat, to in
gratiate himself with some saint ; but the men of this world sometimes
secure for themselves a friend or patron at great cost. V. G.J In their
generation — [Gr. eic zrtv ysvsdv, as respects their generation, that is,
unto, or towards their generation ; in their dealings with each other,
Trench] Etc, as respects, has a limiting force. [In truth, even a
mere spark of the higher wisdom, surpasses the highest point of worldly
wisdom. For the latter, whether in politics, war, trade, literature, or
art, contemplates an object in all respects transitory : while the former

LDKE XVI. 10. 479
geeks that final result which alone is of most 'importance, though
usually slighted, and utterly neglected by worldly men. V. G.J
The profits of worldly wisdom are ended in a few years. The contrast
is with aitoviouz, everlasting habitations, in ver. 9.
9. [The true reading is ixXsiitrj, it fails, for ixXiizY]ze,ye fail. Tisch.
also Alf., who renders, that when it fails, they (the friends) may re
ceive you into the (or their) everlasting tabernacles.J Make — that
when — they may receive — All repeated from ver. 4. Friends — Each
making not one friend merely, but several. See note on ver. 5. [A result
by no means to be effected with money. V. G.J In this case, what
is rare, the debtor loves the creditor. But, alas ! what is it, not only
to be destitute of such friends, but by violence and fraud, to make
enemies, especially those who sigh and call for justice ! Of — Gr. ix,
by means^of the mammon. Not merely by the restitution of unlawful
gains, but also by beneficence, almsgiving, kindness, gentleness, as
Job, ch. xxxi. 20. That — Liberality alone is insufficient : yet this
removes a great obstacle to entrance into the everlasting habitations.
Ye fail — In death, when our stewardship is demanded, [Eccles. ix.
10.] Fail — yu, Sept. ix/^einw, said even of the just. But here he im
plies, according to the spirit of the parable, such an end of office and
of life, as would be wretched, were not friends secured. They may
receive — The friends, either in this life, or that to come. [They re
ceive us with joy, if there before us ; by giving us their prayers, while
yet in .this life. Alf.J The heirs of heavenly blessings will say, The
Father hath bidden that these blessings be ours, (ver. 12 ;) we wish
them to be yours also, because ye have benefited us. Many depre
cate, and many approve the Divine sentence. See 1 Cor. vi. 2.
[Doubtless not only those whom one may have benefited are indicated
here, but all, without exception, who, before one dies, have passed to
everlasting habitations, or who have their appointed place there. For
all have a common cause. And benefits are best bestowed on the
sons and servants of God. V. G.J If the friends had no concern
in this matter, what need would there be of acquiring friends ? Ever
lasting — This is contrasted with the failure. Habitations — So called
because of their' security, pleasantness, and the convenience of living
together, as it were, in one common dwelling. He does not add
their [habitations] as in ver. 4, because the dwellings are God's.
10. He that is faithful — The repeated mention of mammon indi
cates that this is in close connection with what precedes. And yet
now the Lord commends, not wisdom, but fidelity. For fidelity be
gets and regulates wisdom. In that which is least — Theology com
prehends the greatest and the least things. For hence the contrasted

480 THE GNOMON OF THE NEW TESTAMENT.
word xoXJiy, in much, acquires also a superlative force, as 31. , Un,
just — Contrasted -with faithful.
11. In — That is, when so small a matter is concerned. The un
righteous — The unrighteous mammon is opposed to the true riches:
and by a metonomy of the consequent for the antecedent, is used for
that which is least and worthless ; since, because of its worthlessness,
it is entrusted and given even to unjust and faithless men ; nay, to
these especially, because they, with all their energies, seize upon and
devote themselves to it, and regard it as their only good, ver. 25.
Every thing great has, by means of men either lately or formerly,
contracted some stain of injustice. How much injustice could the
transference of ownerships through so many ages impart to tenures
of property, though at present the possessors hold it in good faith?
Faithful — Outward blessings are given to test them. Ye have not been—
Gr. oux iyevso&s, have not become, having abandoned your former
faithlessness. This is the signification of the verb yivoyai. The true
— Jesus speaks in a heavenly sense. The true good is the spiritual
and eternal. Its value is not equally liable to the risk of dishonest
management. This mammon sustains no loss. Who — That is, not
I, nor my Father will. Will commit — In this life, where the
danger of faithlessness is.
12. That which is another man's — In the outward goods of the
world, in bodily nourishment. See 1 Cor. vi. 13; 1 Tim. vi. 7. In
another sense carnal things, not spiritual, are called our own. 1 Cor.
ix. 11. Nay, man has no title to any of God's blessings, even to
those which are inferior and bestowed first, before he becomes faithful:
but when he has become faithful, all things become his own, even the
greatest and the highest. That which is your own — Which belongs
to the sons and heirs of God : ch. vi. 20. 1 Cor. iii. 22. It is vir
tually the same as the true riches, ver. 11. You— He who fails of sal
vation might nevertheless have had it. Shall give — The verb wiU
commit corresponds to the noun the true, ver. 11, and refers to this
life alone, during which is the time of probation ; the verb will give
corresponds to the pronoun that which is your own, Gr. ro bperepov,
and refers especially to the future life, wherein there is no danger of
dishonesty. Wherefore, since in the one world faithlessness has place,
but not in the other, the reason for not entrusting the true goods to
those who have proved unfaithful respecting the unrighteous mammon,
is their reality and worth, which must be exposed to no risk ; and the
reason for not giving their own goods to those who have proved un
faithful respecting another's goods, is the unworthiness of those de
stined to receive them as their own, — an unworthiness incapacitating

LUKE XVI. 18. 481
them for so important an heirship. No man can with one and the
same earnest purpose administer both the unrighteous and the true ;
or enjoy with the same spirit both another's and his own.
14. The Pharisees also — He had addressed the disciples in the
hearing of the Pharisees. Covetous — A class most ready of all to
take offence. They derided him — The teacher of honesty. [Think
ing themselves to be versed in such wisdom as to be able admirably
to blend the service of God with that of mammon. V. G.J
15. Which justify yourselves before men — Ye do some just things,
and thence ye imagine yourselves just, ye feign that ye are so, and are
so regarded. Knoweth is in contrast with this. Hearts — The heart
is the seat of justice and injustice. [This truth most effectually con
victs the bad and confirms the upright. V. G.J That which is highly-
esteemed among men — What seems to men mutually the height of
justice. Comp. ch. xviii. 14, every one that exalteth himself. This
is the connection of the subsequent words ; Self-Justification before
men, and loftiness of heart, nourish covetousness, ridicule heavenly
simplicity, ver. 15, despise the Gospel, ver. 16, and relax the law, ver.
17 ; a fact shown by an instance most necessary to be cited to the
Pharisees, ver. 18. The narrative of the rich man and Lazarus em
braces all this.
16. The law — Supply the predicate have taught, answering to the
expression, the kingdom of God is preached. [The Eng. Ver. sup
plies were; i. e. stood, held good, (De W.,) but it is better to under
stand ix/jpuaaovzo, were preached, from the following clause. The
Law and the Prophets having been preached until John came, thence
(through his agency) began the free preaching of Messiah's kingdom ;
and how great the result ! Every man presseth into it ! Mey.J And
every man — Comp. ch. xv. 1. Presseth — With pious violence. Re
solve the sentence thus, Every man (pressing) enters into it by force.
17. And — Although I, the Christ, am here, with the Gospel ; yet
I do not abrogate the law ; Matt. v. 17, 18. He refutes the Phari
sees who denied the obligation of the moral law under the Christian
dispensation. For there is here no trace or mention of any transition
from the Pharisees to the Sadducees. In ver*. 16-18 the Pharisees'
contempt and abuse of the law, and the perpetuity of the law itself
are noticed ; and to this the whole narrative of the rich man and his
brothers is directed; comp. ver. 29. To fail — Gr. nsasiv, diaitinzstv,
Saa, Josh. xxi. 45. There failed not.
18. [Omit 7r«j, every one. Tisch. (not Alf.) Read, He that put-
teth, etc.] Whosoever putteth away — The cause also of divorce either
with him who divorced, or with the Pharisees and Judges, might be
61

482 THE GNOMON OF THE NEW TESTAMENT.
"covetousness," ver. 14, for the sake of the profit accruing from a
writing of divorcement. This abuse then prevailed extensively. [The
exception of one put away for adultery did not apply here : for in
that case the unfaithful wife actually separates herself from him.
V. G.J
19. Man — This parable (for it is a parable, though possibly founded
on facts) not only rebukes the abuse of outward possessions by cove
tousness and pride, but also a proud contempt of the law and the
prophets : comp. ver. 14, etc. The rich man represents the Phari
sees: Lazarus exemplifies the poor in spirit: the state of both in this
life and the future is shown. Purple and fine linen — With a beau
tiful blending of colors.
20. [Tisch. (not Alf.) omits Jjv, there was, and 8f, which. Named,
— Lazarus was known by his own name in heaven ; whereas the rich
man is not designated by any name, ver. 25, but has merely a pedi
gree in the world, ver. 27, 28. Even in a parable a proper name is
appropriate: Ezek. xxiii. 4. However that there was really at Jeru
salem at that time such a Lazarus, is recorded by Theophylact from ,
a Hebrew tradition. [Lazarus — Heb. -uyb, is shortened for Eleazar, -
i. e. God is his help. Mey.J Was laid — Lame. His hunger and
nakedness are contrasted with the rich man's fare and clothing. The
character of Lazarus's soul is to be inferred partly from his own out
ward condition, and partly from the opposite character of the rich
man. Gate — Of a great house : afar off, yet at such a distance that
the rich man might be moved to pity, and Lazarus see his table.
The contrast is Abraham's bosom. Comp. note Acts xii. 13.
21. Desiring — So far was he from loftiness of spirit, ver. 15.
[Omit ziov ipi-jrimv, the crumbs, Tisch., Alf. Read, to be fed with what
fell, etc. Crumbs — Lazarus's freedom from every worldly desire is
hereby indicated. V. G.J Moreover — Gr. d)lu xai, but even. This
particle, the words, not only so, being supplied in the preceding clause,
usually emphasizes what follows. The dogs — literally so called. The
destitution of the naked and outcast Lazarus is indicated. The an
gels, ver. 22, form a powerful contrast. Came — Not for Lazarus's
sake, but for their own ; as if he were a corpse. [This is incorrect,
says Stier, and a mitigation is meant. Better Trench; the circum
stance is given to set in the strongest light the cruelty and neglect of
the rich man.] Licked — The structure of the dog's tongue and its
saliva relieve a slightly diseased body ; but aggravate the pain of one
covered with ulcers. Sores, full of matter.
22. Was carried— -[None can enter Paradise but the just, whose
souls are borne thither by angels. Targum in Mey] Away,

LUKE xvi. 2 4. 483
from a foreign place to his true country. That he — Gr. auzbv,
[not rendered in Eng. Ver.] his soul: Since Abraham also is
designated with reference to the soul, although his bosom, and
Lazarus's finger, as well as the rich man's tongue are mentioned.
Bosom — Gr. xbXnov, as his genuine son, the coheir and table-com
panion of Abraham, who "sits down" in the kingdom of heaven,
Matt. viii. 11. An abbreviated expression : For the bosom pre
supposes the banquet; the banquet, the kingdom of heaven. Laz
arus attained the kingdom of heaven; nay more, the banquet: nay
even Abraham's bosom : Lazarus afterwards, when in more intimate
union with Abraham, is said to be iv zoic xoXjzoic auzou, ver. 23, in
the plural. The Jews called the happy state of the dead Abraham's
bosom, and the garden of Eden, with which comp. ch. xxiii. 43. Also
— Often two men die at once, who in . life were neighbors. Was bu
ried — Magnificently, [and therefore mentioned. The beggar's burial
was so mean as to be unnoticed. Euthym. in De W.J This was the
end of those "good things," which the rich man received: see
ver. 25.
23. Hell — Gr. "Adg, Hades. Neither Abraham nor Lazarus was
iv zw qidjj, in Hades, although Christ's death and descent had not yet
occurred. "Adqc and Gehenna differ. (1.) As whole, and part;
(2) As present, and future — after the Judgment day. (3) As a
receptacle of individuals, and that of all the wicked. "Adyc, Hades,
has a much wider meaning, than Gehenna. Comp. Gen. xxxvii.
35, [where into the grave, is to Hades in the Greek,] where
Jacob is surely not despairing of his own soul or of Joseph's. In
the distinction first stated, Hades and Gehenna are respectively
regarded ; in the third, the dwellers in each. Abraham was in Hades
in the widest sense of the term, as used in the passage cited from
Gen. But in Luke, Hades and Abraham's bosom are mutually con
trasted. [The Lord speaks of Lazarus, who is at peace, without this
dreary word, which names the world of the dead ; but here, where it
must be taken in its worst sense, it becomes prominent. Stier.J
Lifted up — A mournful spectacle, from the depths. [In torments —
Long before the last day ; even before Christ's death. V. G.J Abra
ham—But not God Himself. Wherefore he cannot cry unto God,
Have mercy on me. Bosom — Gr. xbXnotc, plural, from the breast to
the knees.
24. He — Gr. auzbz, himself. He does not now employ the agency
of servants, but is a beggar himself. Father — A glorying in the flesh :
Son, ver. 25, answers to this. Send — Still the glutton despises Laza
rus, still despises Moses : ver. 30. [Yet can we call it scornful to beg

484 THE GNOMON OF THE NEW TESTAMENT.
a drop of mercy from his finger ? Stier.J That he may <&p— This
verb does not always imply a great abundance of water : from it is
derived ftanzi^m, I dip. Not even the slightest mitigation is granted.'
This truly is the wine without mixture. Rev. xiv. 10. Chrysostom
observes, The glutton's cruelty is unmingled with a drop of Divine
mercy. [He denied the crumb ; he now wants the drop. August, in
Trench.J Tongue — His tongue had especially sinned.
25. Son — Appropriately introduced, in answer to Father Abra
ham. The proper name is here omitted. For Abraham knew him
as his son no longer. Joshua also called the wretched Achan Son,
ch. vii. 19. Remember — The dead retain the memory of former
events : see ver. 27. Reeeivedst — Gr. drteXaftec, [implying receipt in
full. Alf.J Hast borne away — According to thy desire. The rich
man had not thought so during life. Prosperity and adversity are
each costly : for the sowing time is in this life. Thy good things —
Dp^n, Ps. xvii. 14. [Riches are the good things of reprobates. Q]
In thy lifetime — So the Sept. has iv zg Qwvj auzmv, in their
life, in the same passage. Evil things — -His is not added here.
But now — An argument founded on justice, accounting for the con
dition of each. [For ode, he, read iZde, here. Tisch., Alf Read,
How he is comforted here, and, etc.] He is comforted — With respect
to his former miseries: 2 Thess. ii. 16. He has no leisure to go to
him. Thou art tormented — Without mitigation.
26. And — An argument from the impossibility of the case. Be
side — This increases the reasons for refusal. Comp. irti, ch. iii. 20,
and ch. xxiv. 21, beside all this. You — Gr. uymv. Therefore there
are many in hell. Gulf — The distance between Abraham's bosom
and hell. Fixed — By this word the glutton's prayer is cut short.
[In order that — Gr. ortwc, giving the purpose of the gulf: not as Eng.
Ver. So that. Mey. Once the gulf between you and Lazarus was not
such. Would that you had crossed it then, by raising him! Stier]
They which would — If they could. Pass — Gr. diaftrtvai, diaftaivio of
one passing unrestrictedly : dtanepw, of one who is carried. They—
from thence — Abbreviated, for they who are there, (come) from
thence. 28. Five — Perhaps there were five Pharisees, who had especially
ridiculed the Lord, ver. 14, who disregarded the law and the prophets,.
ver. 16, 29 ; and who resembled the sensualist, if not outwardly, at
least inwardly. The Lord surely knew the disposition and also the
number of such, ver. 15. It was the sixth brother who was now cry
ing in hell : in contrast with those six, one, a seventh, Lazarus, ofthe
seed of Abraham, reached Abraham's bosom. Brethren — Living at

LUKE XVI. 30. 485
ease. Lest — Gr. iva yrj, that they may not. In hell the adage, Com
panions the solace of the wretched, etc., is not for the glutton. See,
however, Ezek. xxxii. 31. Unmerciful before, he now manifests com
passion, which does not however accord with the Divine compassion.
He was worse amid his pleasures, than in the tortures of hell.
29. Saith — Abraham does not answer, whether Lazarus could be
sent by him to the rich man's brother. Surely, no such gulf sepa
rates either heaven or hell from earth. [After Xeyet, add, de, but.
Tisch., Alf. Read, But Abraham, etc.] Moses — A personification for
the Law ; an appropriate contrast to Lazarus. It is the same as if
they had Moses in person. [We have, moreover, Christ's words and
the writings of his witnesses, by whom also his resurrection from the
dead is affirmed. V. G.J This narrative is designed to commend
Scripture, which the Pharisees scorned, being covetous, ver. 14, justi
fying and exalting themselves, ver. 15, and despising the law, ver. 17.,
which feelings of the Pharisees Scripture totally destroys. Reference
is here made to Moses and the prophets, especially as testifying of
Christ Jesus, ver. 16, whom the Pharisees derided, ver. 14. Let them
hear — Sternly said. No man is forced. We are saved by hearing the
word with faith, not by apparitions. Herod, not desiring to hear,
does not see a miracle. Men's state after death is discussed with little
clearness and fulness in the Old Testament ; and yet that should suf
fice to lead men to repentance. They err who think that the ungodly
are to be won at last by a revelation of these mysteries.
30. Nay — The rich man in life was unacquainted with the plan of
Balvation ; and the wretch, when deprived of his luxury, took with him
to hell his contempt for Scripture. Hence he proposed a plan least
in accordance with true theology. He thinks that the survivors will
soon suffer like himself. Contemplate the living Lazarus ; so there
will be no need of Lazarus's appearing after death. The ungodly demand
that the reality of invisible things be shown them in one moment,
first of all, plainly, and without the exercise of faith : they avoid in
quiry, faith, and patience. One — Lazarus, or some other. From the
dead — Therefore the rich man had not believed, nor did his brothers
believe, in a hell or a heaven. Professed Sadduceeism, as character
izing a sect, is not to be inferred from this; but practical atheism, with
which not only the Sadducees, but the Pharisees also were tainted,
with all their hypocrisy. They were really scoffers, ver. 14. And prob
ably^ individual Pharisees are distinctly denoted in ver. 28. They
will repent — All know the necessity of repentance, even without ap
paritions : even the sensualist knew this in hell ; though he did not
comprehend that Moses and the prophets teach the same thing.

486 THE GNOMON OF THE NEW TESTAMENT.
31. Neither will they be persuaded though one rose from the dead—
Gr. oude idv zic ix vsxpwv dvaazfi, nsta&qaovzat. Not even if one,
etc. The rich man had said, if one went, they will repent: now the
force of the antecedent is increased by substituting rose for went,
while the force of the consequent is diminished by substituting per
suaded, for repent. The invisible world furnishes many warnings,
(Matt, xxvii. 53,) but these are not specifically designed to induce
mortals to repent. Another Lazarus was raised to life, and yet they
did not believe ; John xi. 44, 53. HsiOeoOat, to be persuaded, and
a-Ksidsiv, to reject, sometimes refer to the understanding, sometimes to
the will : often to both.

CHAPTER XVII.

1. Disciples — As in ch. xvi. 1. It is impossible — It is unusual, ch.
xiii. 33. Come — Especially through the Pharisees. [And their jeers,
ch. xvi. 14. V. G.J
2. Of these — By this pronoun, Luke shows that " the little ones"
were in the midst of them.
3. Take heed to yourselves — Not only give no offence to others, ver.
1, 2, or receive it from others who trespass against you, ver. 3; but
also take heed lest ye be an offence to yourselves ; Matt, xviii. 8.
Comp. Gal. vi. 1, at the end. [Take heed — Not to be dismayed by
them, nor unforgiving to their authors. Alf. Omit etc <*s, against
thee. Tisch., Alf.J Forgive — So God deals with us.
4. In a day — Many improperly refer this to Prov. xxiv. 16, as
if the just man fell seven times a day, and that, too, into sins. [Omit
zyjc fjpipaz, in a day, the second time. Tisch., Alf. Also irtt o'e, to
thee. Tisch. (Mill has rtpbc as. So Alf.jJ Turn again— Contrasted
with trespass. I repent — To say so openly, is not only not disgrace
ful, but even profitable ; the spirits of the offender and the offended
are admirably healed. [In like manner, also, it is profitable to inter
cede with God, not only in a general way, but for the particular er
rors of which we are conscious. V. G.J
5. Said — Moved with the sweetness of his words, ver. 4, they
wished to enjoy more richly the Divine favor. The apostles — Who had

LUKE XVII. 9. 487
especial need of great faith. The Lord — The name introduced here im
plies, that the request was a very weighty one. Increase — [Give us more
faith, is more literal and better than Eng. Ver. Alf.J Thus recog
nising the Divine power of Jesus. Jesus discusses this petition in ver.
6, and ver. 7-10. Faith — Which surmounts stumbling-blocks, and
forgives offences.
6. If — This IF itself arouses and enlarges minds striving for faith.
[By exhibiting the efficacy of faith, faith itself is increased. V. G.
For et%szs, had, read ey_szs, have. Tisch. not Alf.J Sycamore — ¦
O'Dpty, which the Sept. render auxdyivoi. The mulberry tree, common
in Palestine. See 1 Kings x. 27. Sometimes the sycamore is dis
tinguished from it. See ch. xix. 4. The wild fig is a tree most deeply
rooted. Be thou planted — With thy roots, so as to remain in the sea.
Some such effect as this is produced on believers themselves. In the
sea — They were near the sea ; comp. Matt. xvii. 20, 27. It should
obey you — Metaphysicians term it the obediential power. The recog
nition of the Divine omnipotence, which faith apprehends, increases
faith. 7. Which — That is, who is there ? But — The Divine omnipotence
is grasped by faith, ver. 6, but what is better the Divine compassion
and pure grace, ver. 7, etc., comp. ch. x. 20. Of you — Men, or dis
ciples. Bartholomew is said to have been a nobleman. A servant —
Christ, whilst increasing their faith, seems to impair it. Lowly spir
itual poverty underlies great faith and prayer, as well as a deep sense
of our unprofitableness, and indebtedness. Ps. cxlvii. 11 ; cxxiii. 2.
Plowing — The whole day : whence follows supper, [eudemc, immedi
ately, (rendered by and by in Eng. Ver.) is properly connected by
Beng. with what follows ; Alf. So Tisch.J Contrasted with after
wards, in ver. 8. Therefore we should render forthwith sit down to
meat. Others [as the Eng. Ver.] render will say forthwith, by and
by, with less strictness. For whether the master says this or that to
the servant, he says it forthwith, as soon as he is come from the field.
But those persons wish forthwith to sit down to meat, who, upon lay
ing aside other duties, fancy that the highest faith ought to be be
stowed upon them. But God is pleased with those who walk modestly,
and make no arrogant demands. Go and — Ch. xii. 37, note. Sit
down — Gr. dvdjteae. Others read dvd-Ksaai, in the middle. , But
both Aoris'ts of this verb are common in the active, not in the middle.
8. Till— -Even until, and so long as I eat.
9. [Omit ixslvip, that. Tisch., Alf. Read, the servant. Also omit
o.uzqj, him. Tisch., Alf.J He did — In plowing, or feeding cattle,
[ver. 7.J I think not — Meiosis, [a softened expression.]

488 THE GJiOMON OF THE NEW TESTAMENT.
10. When ye shall have done- — The apostles were considering too
intently the obedience heretofore rendered, especially since they saw
the scandalous hardness of others, ch. xvi. 14. The Lord calls them
from such reflections. [Say ye — Understand, So your faith shall be
come great. When the obstacles to faith, among which rashness and
self-confidence easily hold the first place, have been removed, faith
grows of itself. For then the mere grace of the good Lord has free
course. V. G.J " Ozi [which has the force simply of quotation marks,
and is usual only at the beginning of the language quoted] is here re
peated, and seems twice to have the same force by Anaphora. [But
the true text has it but once. Tisch., Alf. etc.] Unprofitable servants
— The emphasis lies on the word servants, and every servant ought to
confess himself unprofitable, because he is a servant (slave), who owes
all things, who, if wanting in duty, deserves stripes ; if he does every
thing, deserves nothing; he ought to think nothing done; no thanks
are due to him, and it is not his part to demand anything great, either
in work or reward. God, alone good, can do without our usefulness.
Rom. xi. 35. Matt. xix. 17. David saith, I shall be unprofitable in
thy eyes; 2 Sam. vi. 22, Sept. where the antithesis to be honored fol
lows, not without mention of servants. [A strange reference. David
seeks honor from lower maid-servants, through his own humility.
Stier.J Wretched is he whom the Lord calls unprofitable servant,
Matt. xxv. 30 : Happy he who calls himself so. [d%peiot, does not
properly mean useless, but needless ; one who can be dispensed with.
A. R. F. So Stier, etc.] There is here a Metonymy, the consequent
is used for the antecedent. Say ye, We are unprofitable servants;
that is, no more thanks are due to us, than if we had done nothing:
Job ix. 21, 'x. 15. Even the angels may call themselves unprofitable
servants of God. And a man's servant may call himself an unprofit
able servant, though useful to his master. The reason is, I. The re
lation of the servant, in itself. II. Add in respect to God, his absolute
blessedness. Acts xvii. 25. 'A-^pstoc, unprofitable, is either used
transitively, not profitable to another: or intransitively, of no
profit to himself: and this again either of his own accord, as David
says that he will be, (2 Sam. vi. 22, Sept. not in Hebrew,) or involun
tarily, as a servant. Was our duty — As. servants. The emphasis is
on this word, rather than upon we have done.
11. Through the midst — On the borders where Samaria and Gali
lee join. [The remembrance of the Saviour's journey, from Galilee
through Samaria to Judea, was deeply impressed on men by the fol
lowing miracle. Harm.J
13. Lifted up their voices — Which their disease would scarcely

LUKE XVII. 21. 489
allow. The grateful Samaritan again used his voice piously, ver. 15.
[Our double leprosy, of ignorance and passion, requires a double
mercy ; a Teacher to instruct, a Saviour to deliver. Q.J
14. Priests — More than one, because the lepers were more. Shew — •
At Jerusalem, a long journey. Thus the Samaritan is brought to the
faith of Israel. [Hence he is said in ver. 15, to have returned. V.
G] This command implies a previous cure.
15. [With a loud voice — Itself a testimony that the cure was
wrought to the praise of God. For the voice of lepers is ordinarily
hoarse. V. G.J
16. A Samaritan — Ver. 11.
17. [Render, Were not the ten cleansed. Alf., Trench.J An in
stance of omniscience.
18. There are not found — The nine. That returned — A part of the
Predicate. [In returning home from Jerusalem, the deviation to
reach Jesus would have been but slight; and yet' they did not trouble
themselves to come. V. G.J But the language plainly shews, ver.
15, that this one did not first go to Jerusalem, and then return to
Christ, but came as soon as he was healed. Ols., Trench. The in
stant result of a thankfulness which carried him away ; while the
others went on coolly, as bidden. Stier.J To give — They ought to
have done so of their own accord. Stranger — We might expect that
he would be aided by association with the rest, who were under greater
obligations to give thanks than he.
19. Go thy way — It was not then proper for a Samaritan to re
main long with Him. [ Whole — Not merely in body ; for that healing
he shared with the nine others. But his faith saved him, Gr. aeamxe ;
it made him a child of God._ Calv. in Trench.J
20. When — They ask of the time, rather than the place; making no
question that this would be Jerusalem. The Lord's answer relates to
both the time and the place, but differs greatly from what they supposed.
Comp. ver. 37, ch. xix. 11, etc. [From ch. xvii. 20, to xviii. 14, is a con
tinuous reply to that question ; and what is stated, ch. xvii. 22-37, was
repeated by the Saviour, Matt. xxiv. etc. Harm. It is a course full of
danger, to extend the reach of our prudence forward to the future, to the
neglect of the present. V. G.J With observation — With such pomp that
one can gradually and successively observe the rrbze and the mds, the
time and the place. 'Here are the correlatives : the messengers, whom
these observers would have to say, here or there : and these observers
themselves, who demand the here or there.
21. Neither shall they say — They who point out the kingdom. The
verb, Gr. ipduaiv, with no subject expressed, agrees with this sense*
62

490 THE GNOMON OF THE NEW TESTAMENT.
The world does not recognize messengers of the kingdom. [Omit the
second, idou, lo. Tisch., Alf. Here — there — Here includes the no
tion of the present time ; there, that of future. V. G.J For behold
— Ye ought to attend to it: Then you will see that the kinffdom is
at hand. This true Behold, is contrasted with the Behold, which is
looked for in vain. For behold is no part of what they shall say.
Within — Ye ought not to look to future times, future or distant
places : for the kingdom is within you ; even as the King Messiah is
in your midst : John i. 26, xii. 35. Within is here used, not in re
spect of the heart of individual Pharisees, (although Christ indeed
dwells in the heart of his people : Eph. iii. 17,) but in respect to the
whole Jewish people. The King, Messiah, and therefore the king
dom, is here : ye see and ye hear. The Sept. has ivzbc, for 3ip, what
is in a man ; but in this passage he speaks of more than one. So the
Sept. edition of Hervagius, Deut. v. 14, 6 ivzbc ziov -kuXSio aou,.
He within thy gates. Raphelius compares the words found in
Xenophon ; whatever property and men were inside with them, in
the camp ; Gr. ivzbc auzmv. Is — The Present, appropriately, and
with emphasis. It cannot be said, the kingdom cometh, but it is here :
John iii. 8.
22. Disciples — Who comprehended it better than the Pharisees.
Shall come — Jesus means that the time of the presence of the king
dom of God will have passed away, while the Pharisees are inquiring
when it is to come. His reply embraces events further off, ver. 24,
etc., as well as nearer events, ver. 31. Ye shall desire — Conditional
language ; for afterwards the Paraclete allayed that desire, but only
in Christians: ch. xxiv. 49, 52. [Make use of what you have! V.
G.J One — Such day, as ye have now in numbers, Matt. ix. 15 : in
asmuch as ye now see Me with your eyes (See on the name Son of
man, the note, Matt. xvi. 13 ): and heaven is open, John i. 52. After
his ascension, remains but one such day, and that the greatest, the
last day : ver. 30.
23. [Omit 1}, or. Tisch., Alf] They shall say— The reverse of
what happens in the kingdom of God, ver. 21. But it is thus that
they speak in the papacy, attaching grace to places. The text treats
especially of the Apostolic age. Lo, he is here, i. e. the Son of man,
Jesus Christ. Not the false Christs and their followers are meant;
but those who do not with truth point out the true Messiah. Go not
away— Simply. [Not, go not after.] Do not follow— With ardor.
Often eagerness impels one to that to which true reason does not
guide. [A warning to all so called expositors, and their followers,
who cry, Lo, here ! lo, there ! whenever wars or revolutions arise. Alf]

LUKE XVII. 32. 491
24. That lighteneth — While it is lightening. It cannot be pointed
out. Part under heaven — The earth is often called -^ ux oupavbv,
thai which is under heaven, in the Sept. of Job and elsewhere. So
—In suddenness and extent. [Omit xai, also. Tisch., Alf.J Day —
The last clay: Matt. xxvi. 64.
25. First — Before he enters that glory, in which he shall come.
Be rejected — Just as if he were not King. Again his passion is men
tioned immediately after his glory. This — Living in this age. It is
implied that the day of the Son of man would not be in that age.
26. As — The final scenes correspond with the deluge, in univer
sality ; with Sodom, in respect of fire. Also in the days — At first,
the day of the revelation of the Son of man, ver. 30, is called the
Day of the Son of man ; then also those days, which precede it : the
last days of the expectation : Heb. x. 13. Comp. the phrase, Ps.
cxix. 84. How many are the days of thy servant ? So also, before
his coronation or nuptials, some time is assigned to the King or Bride
groom. See a similar plural, ch. ix. 51, and note.
27. [Comp. ver. 33. How greatly indeed do those who are wholly
immersed in temporal concerns, differ from those who busy themselves
wholly with this, that it may be given them to stand gloriously before
the Son of man in the day of his appearing ! V. G.J
28. . In the days of Lot — Gen. xix. 14. They were buying — The
world was already more motlej' in its employments in the time of Lot,
than in that of Noah; how much more so in our times, when the arts
of merchandize, navigation, war, the court, the school, the senate,
etc., have been brought to perfection !
30. [For xazd zauza, even thus, or in this way, read, xazd zd auzd,
in the same way. Tisch., Alf.J
31. In that day — That on which the kingdom of God shall come.
The day of the siege of Jerusalem is meant : comp. ver. 34, note : a
day which has many relations in common with the last day. Comp.
ver. 22. After the destruction of Jerusalem, Christianity was propa-
gated with great freedom, ch. xxi. 28.
32. Lot's wife — Who did not do what is enjoined, ver. 31. The
strict meaning of the words, Gen. xix. 26, weighed in the light
of the various interpretations, (carefully enumerated by Wolf on
this passage) amounts to this : Lot's wife looked back, and fled more
slowly than her husband ; and so, before reaching Zoar, she involved
herself in that calamity of which the angels had warned her, a death
like that cf the people of Sodom : for the edge of the miraculous and
fearful storm struck and killed the wretched woman, and her body
was suddenly scorched, covered, discolored, battered, and changed ;

492 THE GNOMON OF THE NEW TESTAMENT.
so that she, not running as she ought, stopped altogether. Now that
corpse, standing upright, and preserved, is called a pillar or statue :
and a pillar not of sulphur, but of salt which is milder, though akin to
sulphur. Comp. Deut. xxix. 22 ; Mark ix. 49. The Asphaltic Lake,
the sea of salt, was similar. Had she fallen into the midst of the
shower, she would have been at once wholly consumed ; but as the
fire played about her, she became rigid. Yet no doubt her corpse
was either buried after a short time (as usual with those overwhelmed
by snows, waters, and sands, and afterwards drawn out, or killed by
Divine judgments, Lev. x. 5,) or else, when the salt melted, the body
decomposed. Certainly, that pillar is not said to have bepn standing
in the time of Moses nor in that of Christ : and here he says, Re
member, not, Look upon. [Her slowness to give up all interest in
earthly possessions ruined her. Remember her, and abandon all !
Mey.J 33. Shall have sought — [Not shall seek, (Eng. Ver.); but shaU
have sought ; i. e. during his preceding life, Alf. or, perhaps, by striv
ing to save his goods.] Ver. 31, 32. [For awaat, save, read nepi—
izocqaaod-at, preserve, or obtain. Tisch., Alf.J Life — We must un
derstand this of the whole man, as distinguished from natural or
spiritual life, which when alluded to, are more closely defined by the
context and connection. Shall preserve — Acts vii. 19, note.
34. [Connection ; at the final decision, what a parting shall there
be ! Mey.J In this night — [Not that night, as Eng. Ver.] He does
not say, iv ixsivrj zfj rfyspo, in that day, comp. ver. 31 : Matt. xxvi.
31. There are now, he says, those who shall reach those far different
times. Comp. here, ch. ix. 27. The event followed in the same
generation : Matt. xxiv. 34. [For 6 etc, the one, read e?c, one. Tisch.,
Alf. SoBeng.J
36. [This verse, omitted in the best manuscripts, is doubtless an
interpolation from Matt. xxiv. 24, slightly modified to suit the con-'
text here. Mey., Alf, and is hence omitted by most Eds. Tisch., etc.
So Beng. in larger Ed., but in Gnomon, and V. G., he retains the
verse, because of the difference in the words and in the order of
verses, between it and Matt.] Matthew has two periods; of the field,
and of the mill : Luke adds a third, of the bed : just as elsewhere
Matthew has two sentences in following Jesus Christ, ch. viii. 19,-0;
to which Luke adds a third, ch. ix. 61, 62. So the former has two;
of bread, and of a fish, ch. vii. 9, 10 : the latter adds a third, of an
egg, ch. xi. 12.
37. Where — Where shall that occur, which is described in ver. 34,
35'.'' Where — The Lord employs a circumlocution to- indicate the

LUKE XVIII. 5. 493
where, when interrogated on the calamities as, ver. 21, on the king
dom. [The body — The whole Jewish nation, gathered at Jerusalem
on the feast of Passover. V. G. Add xai, also, before of dezoi, the
eagles. Tisch., Alf. The eagles— The Romans. V. G.J

CHAPTER XVIII.
1. And he spake also a parable — On the preparation for those
things to come. Comp. ver. 8. To this end — Gr. rtpoc zb, i. e. as
concerns that important subject, prayer. Always — Night and day;
ver. 7. [After npoaeu^sadou, to pray, add abzouc, they. Tisch. Alf.
Render that they ought, etc.] To pray — Two parables treat of
prayer : this in ver. 1, etc., and the second in ver. 9, etc. The first
imposes indolence; the second, confidence in ourselves: two note
worthy extremes; For the words, to faint, and trusted in themselves,
ver. 1, 9, are contrasted ; just as proper confidence, 2 Cor. iii. 4, and
to faint, 2 Cor. iv. 1; Eph. iii. 12, 13, are mutually contrasted. Not
to faint — The cry of the elect, ver. 7, accords with this. Ver. 39 gives
an instance.
2. God — man — Certainly most men are habitually influenced by
regard to one or other of these, and thus the injustice (ver. 6.)
of judges is restrained. Feared — We usually fear power, and regard
estimation. 3. A widow — One easily injured, and not readily protected among
men. Such the Church appears to the world. Avenge — Gr. ixdirqaov,
Hence the word ixdixyotc is used in ver. 7. [See note.] 'Avzidixoc
adversary, and ddtxia, injustice, are parallel words. Adversary — 1
Pet. v. 8.
4. Within himself— Of his own accord. Though — etc. The creed
of an Atheist in power.
5. i" will avenge her — For my sake. [Lest striving forever she
weary me, is the true rendering. Alf.J Weary — Gr. unmrnd^rj, beat
bh"^ and blue. An hyperbole fitly spoken in the person of the un
just and impatient judge. Refer to this the words etc Te7oc, to the
md} i. e. continually. For epyoyevrj, coming, is as it were redun-

494 THE GNOMON OF THE NEW TESTAMENT.
dant, and might be omitted, the idea remaining entire ; its employment,
however, makes the language sweet, expressive, etc. [See Appendix on
Ethos.J The widow's importunity in Seeking help was growing.
6. Said — After a fit pause, to sharpen attention.
7. God — The most just Judge. [This comparison of God to an
unjust Judge would have been overbold on other lips than those of
the Son of God. Trench.J Avenge — Gr. Ttoiqag z-qv ixdixqatv, effect
the avenging of. These words are presently repeated with the great
est force. His own elect — He speaks of those elect in particular who
were then alive, and should escape through the destruction of the city.
Who cry — As in straits, to demand avenging. [Being destitute of
every other aid. This was David's sacred anchor. Ps. Iv. 17, 18.
Day and night — Individuals cry, some by day, some by night ; but the
cry of the whole body is undoubtedly continuous, and never ceaseth.
V. G. For yaxpod-uymv, read yaxpoduysi. Tisch., Alf, and so,
though in the margin of the larger Edition he judged it an inferior
reading, Beng. in V. G. which follows the margin of the Second Ed.
E. B. ¦ Render, And he in their case, is long-suffering. This an
swers to the always, ver. 1, and amplifies it. Comp. also on the gene >
ral dealing of God with men, 2 Pet. iii. 9, 15. Alf.J Is long-suffer-
ing — A striking reading, the force of the construction required by it
is easily perceived. The elect cry to God, but God is long-suffering,
(yaxpoduyet) in their case. The verb of the former member of the
sentence in the text passes into the participle ftowvzmv, who cry ; the
verb of the other member, yaxpoduysi, is long-suffering, remains un
moved. In my note on Mark iii. '27, I have gathered several examples
of this construction, which has been assailed by many. Moreover in
this passage is commended that long-suffering on the part of God,
which so regards both the injustice of the wicked and the suffering
of the saints (comp. Is. lxiv. 11, 12) [Ps. lxxxiii. 1, 2] as not imme
diately to end both, although men think that his wrath against the
wicked and compassion towards the saints demand a speedy end. At
length what is said of the just, Sir. xxxv. 22, (or xxxii. 18) is accom
plished ; By no means shall the Mighty One be long-suffering in their
case. 8. Speedily — He will both avenge, and avenge speedily. Never
theless when the Son of man cometh, shall he find faith on the earth ?—
Nevertheless, not so much the prayers of the pious, since their faith
and cries shall be reduced wonderfully in number and extent, as the
goodness and justice of God, shall hasten it. The words nXrjv, never
theless, and the apa, Lat. num, [an interrogative expecting an answer
in the negative,] are remarkable for Ethos, [characteristic feeling;]

LUKE XVIII. 11. 495
the interrogative form, avoiding the harshness of a negative assertion.
For he shall come, before the faitli of the godly fails. He does not
say that faith shall be universal ; nor does he say that there shall be
no faith on the earth, loaded with iniquities and calamities ; which was
yet not wholly without faith, even at the time of the flood, Heb. xi.
7. It was right that there should be some to receive the Messiah, at
his first coming, with faith : Luke i. 17. Much more then must there
be faithful ones, to await him at his coming hereafter, [Ps. lxxii. 5, 7,
17;] Matt. xxiv. 31, xxiii. 39, xxv. 1, etc. ; 2 Thess. i. 10 : 1 Thess.
iv. 17; 1 Cor. xv. 51; Heb. ix. 28; Rev. xxii. 20. The Son of man
—To whom judgment is committed, John v. 22, 27. Come — From
heaven. For the antithesis, on the earth, follows. The future verb
ebprjou, shall find, gives the participle iXSwv, the force of a future,
cometh, i. e. shall come, and he is speaking of his coming to avenge his
saints : 2 Thess. i. 8 : that is, of his manifest coming for the last judg
ment: as the title, Son of man, implies. Comp. ch. xvii. 24, 20.
Shall find — Gr. ebpqaei, comp. ch. vii. 9. The faith, by which the
godly trust in the Lord, and cry to him. The hope of better times is
neither strengthened nor weakened by this saying. The worst time,
and that most full of careless security, most destitute of faith, shall
succeed the better time, and run on to the very coming of the Son
of man.
9. Also to certain — Gr. xai izpbc zivac. He had before spoken to the
disciples, exhorting to perseverance in prayer: now he deters cer
tain persons from rashness and perverse self-ccnfidence. Who trusted
in themselves — In themselves, not in the grace of God, when praying;
ver. 10. The antithesis is niaziv, faith, towards God, ver. 8. So,
trusted in his own righteousness, Ezek. xxxiii. 13, Sept. That — For
this is the very point in question, who in prayer is counted righteous
Righteous — Needing no justification, ver. 14. Contrasted with a sin
ner, ver. 13. Despised— -Gr. made nothing of, as unrighteous
Other men — All and each : ver. 11.
10. Went up — From their own houses, ver. 14. The temple was
on a height. Comp. went down, ver. 14. [Once going is certainly
often of the greatest moment. V. G.J To pray — In prayer, (the
subject of discourse from ver. 1,) the whole state of the soul is exer
cised. [Omit 6, the, before eic, one. Tisch., Alf.J A Pharisee— a
Publican — A marked example of each class.
11. Stood — [Comp. Is. lxv. 5. A. R. F.J Confidently, in the usual
place. Gr. azadeic. This form, with a middle force, means more than
knii;, standing, said of the Publican, ver. 13. [The Pharisee sta
tioned himself, the Publican simply stood.J With himself— Gr. ?r(ooc

496 THE GNOMON OF THE NEW TESTAMENT.
lauzbv, praying as one dependent on himself, giving ear to himself aa
though he could bear no man next him. Comp. in themselves, ver. 9.
I thank thee — By this formula the Pharisee seems indeed to praise
God ; [for it is right and proper to thank God for freedom from natu
ral disadvantages, if it be done with truth and humility. V. 6r.;] but
he is really congratulating himself only on his felicity : he speaks of
himself alone. Other men — The Pharisee makes two classes of men;
into the one he throws the whole human race ; the other and better
class consists, it seems, of himself alone. Extortioners — He fixes as
the prime class of sinners that in which he thinks the publican is in
cluded ; so that he may stigmatize him both with the others in his
class and as an individual. An old poet agrees with this: all are
publicans, all are extortioners. This — This is indeed pointing with the
finger: Is. lviii. 9.
12. I fast — The Pharisee boastfully displays his righteousness: to
ward God, by these prayers ; toward himself, by fasting ; and toward
other men, by tithes, etc. Twice — On the second and fifth days.
The week — Gr. zou Zaftftdzou, the Sabbath; Synecdoche. [The chief
day for the whole week.] All — He mentions his possessions boastfully.
13. Afar off — Not presuming to draw near. Standing — Gr. I<7ra»c,
not ozadeic, taking his stand, ver. 11, nor falling on his knees, lest he
should be looked at in praying. Heaven — In penitence, either fear
or shame may predominate. Shame is more ingenuous than fear: ch.
xv. 18, 21 ; Ezek. xvi. 52. Better is a heart melted, than one merely
crushed with terror and fear. The sand into which the rock is
crushed, retains its hardness ; the heart from stone made flesh, pleases
God as his work, and gives him greater glory. Smote — Through
pain of heart. Where the pain is, there the hand goes. [For what
is a penitent, but a man angered with himself? August in Trench]
Jer. xxxi. 19. Breast — The seat of conscience. Be merciful to
me — He dares not mention God and himself in immediate connection.
He trusted in the Divine mercy. [Both true penitents and hypocrites
express themselves thus. In fact the latter steal from Scripture the
words of devotion ; and when they meet there with familiar formulas,
seek refuge therein, however ignorant of their spirit. Thus they cite
in excuse the dying thief seeking grace at the last hour ; and Paul
glorying in his infirmity. V. G.J A sinner — Gr. zq> ayaprioXij), the
sinner. He is thinking of none but himself.
14. To his house — Whether in the parable this is supposed to have
been at Jerusalem, or where the parable was uttered. Comp. as to the
house, ch. i. 56. Rather than the other — Gr. tj ixsivoc, or fycep ixuvoc.
[But this has no manuscript support. Tisch. reads fj yap ixeivoc, which in

LUKE XVIII. 3 1. 497
hardly intelligible (Trench.) ; though Win. (p. 255) explains it as a
strengthened interrogative; This one went away justified — or (went)
then the other? Mey. and Alf. (after Lach.) read nap ixeTvov, above
the other] In either case understand yaXXov, rather, as in ch. xv. 7 ;
1 Cor. xiv. 19. The Pharisee was not justified at all ; for he was
abased. [See, brothers, a great wonder. God is high ; exalt thy
self, he flees from thee ; humble thyself, and he stoops to thee. Au
gust, in Trench.J
15. A Iso infants — [Rather, Their infants also — Gr. xai zd ftpeip-q.
The people not merely came themselves, but brought, etc. Mey., Alf.J
Thereby acknowledging Jesus' kindness. [These things occurred
beyond Jordan, on his journey towards Jerusalem : Matt. xix. 1, 13.
V. G]
16. Called unto him — The more because of the disciples' rebuke,
and with a loving tone and expression. Them — Great condescension :
comp. ver. 19. With propriety he recommends humility to us in
ver. 14. [Persevering prayer is victorious over evil ; ver. 1, etc :
humility in prayer obtains mercy ; ver. 9, etc. ; but simplicity like that
of children, gives close union and familiarity with God. Q.J
17. A little child — A little child can already partially use his rea
son, so as to receive ; but an infant expresses even a lower degree,
suited to the Saviour's touch, ver. 15, 16. [The society of the king
dom of heaven consists mostly of little children. V. G.J
18. A ruler — And he a youth, Matt. 19, 20. [It was not so much
his high rank, as his wealth, that withdrew him, though a young man,
from the Saviour. V. G.J
20. Honor — Even though a ruler : ver. 18.
21. [Omit you, my. Tisch., Alf.J
22. [Omit zauza, these things. Tisch., Alf.J Distribute — Thyself.
This usually affords great joy to the godly.
23. [He was very sorrowful — The rich Zacchaeus obtained in his
joy, a richer reward, ch. xix. 6. V. G.J
24. [Omit nepiXuTtov ysvbysvov, Tisch., Alf. Read, And when Jesus
saw him, he said, etc. ; also for eiaeXeuaovzai, shall enter, read eiano-
pmovzai, (after dsou), do enter— Tisch., Alf.J
27. Possible — Zacchaeus furnishes an example in ch. xix. 2, 9.
28. [For itdvza, all, read zd i'dia, our own, possessions. Tisch.,
Alf] 29. [Read, house, or wife, vr brethren, or parents, etc. Tisch. Alf.J
30. Time — Gr. xaiptp. This expresses something nearer, than if
he had said aicovt, aye.
31. Took unto him — Privately, Matt. xx. 17. All things that are

THE GNOMON OF THE NEW TESTAMENT.
written — Jesus laid especial stress on what had been written The
Word of God, in Scripture, is the rule of all that shall come to pass,
even in the life eternal. The son — Gr. zip uliy, The Dative expresses
the force of h prefixed, that is, as concerns the Son of man : and
involves the notion of the Dative of advantage. See end of ver. 33.
32. He shall be mocked — In jest. Spitefully entreated — In earnest.
34. And, and, and — An ascending climax. This saying — Uttered
by the Lord. Knew they — They were shocked at it, as something
new and strange : so in Rom. vii. 15, ou ytvmaxw, I do not recog-.
nize, (I allow not, Eng. Ver.) They felt that something disagreeable
was being said, Matt. xvi. 22 ; but that consciousness did not go far
enough. 35. [.A certain blind man — Concerning whose companion, see Matt.
xx. 30, note. V. G.J
36. It — Gr. zouzo, this, this crowd.
38. Son of David — The blind man's faith is not impaired, because
the Saviour was called Jesus of Nazareth.
39. [So much the more — It is good thus to repel interruptions of
every kind. V. G.J
41. [Omit Xiywv, saying. Tisch., Alf.J
43. When they sato — Jesus' miracle, and the holy joy of the man
who had received sight.

CHAPTER XIX.
1. Passed through — Therefore Zacchaeus lived in a remote part of
the town, and that tree was in the town itself.
2. [Zacchceus — Heb. os, Zacchai, pure, as Ezra ii. 9 ; a common
name in the Rabbinical books. Mey.J Chief among the publicans^
A man of very high rank among his people ; and whose conversion
was probably followed by that of many. Rich — By means of this
man that is remedied, which another rich man had caused by his ex
ample : ch. xviii. 23.
3. He sought — Therefore he had not known Jesus before by sight.
4. Ran before — Very eagerly. Climbed up— Outward ceremony

LUKE XIX. 11. 499
%ould not allow a man of rank to climb a tree ; but faith conquers
everything. A sycamore — The sycamore, a tree partaking of the na
ture of the fig and the mulberry ; very tall. Comp. ch. xvii. 6, note.
[Gr. auxmyopsav. This tree is of the genus fig, (ficus,) but resembles
the white mulberry in leaf and general appearance. It is commonly
known (after Pliny) as Ficus JEgyptia, the Egyptian Fig. Win. ii.
62.] That ; supply bdou, or way, x<i>pac, place. There is an ellipsis of
dia, through, as in ch. v. 19, note. Some have supplied did.
5. Zacchosus — Zacchaeus could not but have wondered and rejoiced
at being addressed by name. To-day — See ver. 9. At thy house —
See again ver. 9. I must — For the sake of thy salvation. See
ver. 10.
7. They all murmured— Most of them rather from doubt, than
with indignation. [Comp. ch. xv. 2. V. G.J He was gone — And
that, too, self-invited, an unusual course for him. [This is more sig
nificant than the eating with sinners, mentioned in ch. xv. 2, 5, 30.
V.G.J 8. Stood — With deliberate and ready mind. The half— Gr. zd
igiitn]. The Plural. So the Sept. Josh. xiii. 31. Taken anything —
By false accusation. A frank confession, a voluntary restitution.
[Fourfold — According to the law. For Zacchaeus was an Israelite,
ver. 9. His Hebrew name accords with this. V. G. Zacchaeus
seems to have been influenced to this vow by the immediate personal
impression which the presence of Jesus made upon him. Mey.J
9. Unto him — Gr. npbc. Yet not directly. Comp. npbc, Rom.
x. 21. This day — The day may be denoted, whereon one heretofore
lost begins to be Christ's. See Phil. i. 5; Acts ii. 41, xvi. 34.
Comp. John iv. 52. Salvation — So in ver. 10, to save. The word
accords with the name Jesus. To this house — Lately in bad repute.
A household usually embraces the faith of its head. He — Himself,
the head of the house. A son of Abraham — As even the Hebrew
name Zacchaeus shows.
10. [This verse justifies ver. 9. I am right in saying that this day
solvation is come, etc., for the Son of Man is come, in order to seek,
etc. Mey.J That which was lost — Gr. zb ditoX.wXbc, both carelessly
lost, and actually ruined. For the participle answers to the two
verbs, to seek and to save. Hence the Saviour came to the sinner, to
his house.
11. He added and spake — Therefore the following parable is very
closely connected with what precedes ; and with what follows, ver.
28. Because they thought — The Hebrews think that the Messiah will
assemble in Galilee the brethren scattered in the world, and will lead

500 THE GNOMON OF THE NEW TESTAMENT.
them to the city of Jerusalem, as the seat of his kingdom: that he
will thus commence his reign, and will much frequent the Mount of
Olives. The aspect of things, at that time seemed to favor this. [Nor
was their opinion essentially wrong ; but they conceived of the event
unseasonably. V. G.J The Lord gives them a correct view of the
subject. See ver. 27, 41. Appear — Visibly on earth, in the city,
and without human power.
12. Noble — Truly Jesus' nobility was highest of all. They did
not suppose, however, that he had as much authority as he gives even
to his servants. See ver. 17. [We may conclude, from the close
connection of the discourse in Luke with what precedes, that this
parable is distinct from the one recorded in Matt. xxiv. 14 ; Mark
xiii. 34. Harm.] Far — In heaven. Receive — As if an Italian noble
man should seek, in the Imperial court of Germany, the sovereignty
of his countrymen. For — Himself by his own power. A kingdom—
To this refer reign, ver. 14, 15, 27. Return — From heaven,, to,, his
servants. Ver. 15. - ¦«
13. Ten — To each servant a pound. Occupy — Gr. xpayyazeuoaa&i, t
trade. This precept accords in sense with that noted one, be good
bankers. I come — I come, he says ; not, I return. The second com
ing is much the more solemn of the two.
14. Citizens — As the people of Jerusalem were. Hated — See ver.
47. Sent — After his departure. This — They speak contemptuously.
15. When he was returned — This refers to Christ's glorious com
ing. The kingdom — The actual government. To be called — By his
angels. 16. Thy pound — [Gr. yvil, amina, $15.] The servant ascribes the
power not to himself, but his Lord's property.
17. Ten — The reward given corresponds, not to the one pound
given, but to the ten gained. This implies degrees of reward. , Comp.
ver. 19. Cities — A city for a pound; yet not even a cottage could be
bought for a pound. [Ten mince would scarcely have bought a house,
and the superabundant recompense of grace is ten cities ! Von Ger-
lach in Stier.J The grandeur and variety of things in God's kingdom is
great, though they are yet unknown to us.
20. Another — Contrasted with the two former. In— In a napkin
where it could not increase.
22. [For Xeyei de, and he said, read XJyst, he saith. Tisch., Alf]
Out of thine own mouth — To the ungodly, the inner causes of the
Divine judgments are not revealed ; but the means of conviction
are merely adapted to their capacity.
23. The bank — Gr. zpane^av, the exchange table.

LUKE XIX. 42. 501
24. Unto them that stood by — The angels.
25. They said — In admiration, without envy.
26. For — The interruption, in ver. 25, is passed by.
27. Enemies — Now no longer citizens ; for they hated him, ver.
14. For those, [read zouzouc, these. Tisch., Alf.J Join this with
enemies : comp. note 1. For those refers to ver. 14, and from it the
name, enemies, is inferred. Slay — Implying degrees of punishment.
Comp. ver. 26. Before me — A just spectacle.
28. Ascending up — To meet the fulfilment of the parable.
29. When — The several points in his journey are accurately noted.
So in ver. 36, 37, 41, 45. Of Olives— See ver. 37. [Omit abzou,
his. Tisch.. Alf.J Read, of the disciples.
30. [Add xai, and, before Xuaavzec, loose. Tisch., Alf.J
32. Found — To the increase of their faith and joy. [Disappoint
ment was impossible in obeying this Lord. V. G.J
33. [As they were loosing — Publicly, without addressing any one.
V.G.J 34. They said — In the words they had been commanded to use.
37. He was come nigh — To the city. To rejoice and praise —
Hymns and rejoicings were united.
38. [Saying — The very thing predicted by the Saviour in Galilee,
ch. xiii. 35, was here fulfilled. Harm.J King — It was a noble im
pulse in the people, [though his outward appearance was not kingly.
V. G. ;] yet they did not appreciate the significance of what they
said. Comp. ver. 11, and John xii. 16. Peace in heaven — See note,
ch. ii. 14.
39. Of the Pharisees — Troublesome meddlers. [Whatever is not
common, and of daily occurrence, seems excessive to conceited and
envious hypocrisy ; but the Divine power cannot be checked. Harm.J
40. [Omit auzo'ic, unto them. Tisch., Alf.J The stones — When
power hath once gone forth from God, it does not return without accom
plishing its purpose. Whatever be the object," it finds something to do.
There were stones in that place. Cry out — Gr. xexpdzovzat. The
Sept. translators use this tense of the verb.
41. Beheld — A new step of approach. The sight affected him.
On that very spot the Roman siege afterward took place. See on
Matt. xxiv. 15. [ Wept— Behold the King of peace amid the very ac
clamations of his disciples ! Jesus weeps over Jerusalem, and yet
forces no man. V. G. But who shall endure the sword which goeth
out of his mouth, when he shall appear on the white horse ? Rev. xix.
H, etc. Harm] Over it — Not over himself. Comp. ch. xxiii. 28.
42. if— Gr. si, \h, which the Sept. render et, Josh. vii. 7. Thou

502 THE GNCMON OF THE NEW TESTAMENT.
hadst known — The things which belong unto thy peace. Comp. ver.
44. Even thou — After the example of the disciples, ver. 37. At
least — Even yet, after so many acceptable days. In this thy day—
A very remarkable day. See end of ver. 44 ; Ps. cxviii. 24. In
this — After so many other days, when thou mightest have ensured
thy salvation. The things — This depends upon hadst known. Peace
— Contrasted with enemies, in the next verse. [The word includes heav
enly peace ; comp. ver. 38. V. G.J They are hid — Also by God's
just judgment.
43. Days — Many : because thou regardest not the one day. Ver.
42. And, and, and — Three degrees of distress. Keep thee in —
Titus built a wall, and prevented all egress.
44. Shall lay even with the ground — [Gr. idaipiouac; which has
here also the meaning usual in the Sept. to dash against the ground.
(Ps. cxxxvii. 9.) Mey. Shall level thy buildings to the foundation, and
dash thy children to the ground. Alf.J Thy children — The then
present time is denoted, extending to forty years, as in ch. xxiii. 28;
Matt. xxiv. 34. Within thee — The people were assembled at the
Passover, when the city was surrounded. [One stone upon another—
Even in the very temple of the city. V. G. Then indeed shall the
stones cry out, ver. 40 ; each saying ; I too am from the walls of deso
lated glory ; a witness that He whom this city rejected was and is her
King. Stier. Because — The Jews have sought in various sins, vari
ous causes for the destruction of their city ; the true cause is here
indicated. Thou hast not known — Rom. x. 19 ; nor even wished to
know, ch. xiii. 34. V. G.J
45. [And — A noble zeal follows his tears. V. G.J The temple—
The stronghold of religion, where, upon seeing his zeal, they should
have recognized the things which belonged to their peace. [Omit iv
auzop xai dyopd^ovzaz, therein and them that bought. Tisch., Alf]
46. It is written— See Matt. xxi. 13, note. [The reading is, xai
eazat b olxbz pou olxoz TtpoasuyfjZ. And my house shall be an house
of prayer. Tisch. Alf.J
47. [Teaching — This especially became the King. Daily— Gra
cious "visitation!" V. G.J
48. Were very attentive — Gr. iqexpeyazo, hung upon. "For his life
ici hung upon — [Eng. Ver. bound up inj the lad's life, Gen. xliv. 30.
The constant attendance of the people hindered the approach of his
enemies.

LUKE XX. 17. 503

CHAPTER XX.
1. [Omit ixeivwv, those. Tisch, etc. Read, of the days, l e. of this,
His being in Jerusalem. Alf. As he taught — He walked, taught,
and preached the Gospel in the temple, as in a house wholly his own.
V. G. For dp%ispsiz, chief priests, read lepecc, priests. Tisch.,
Alf.J With the elders — These are not mentioned in ver. 19.
3. [Omit eva, one. Tisch., Alf. Read, a thing. J Answer me —
Corresponding to tell us, in ver. 2.
5. [Omit ouv, then. Tisch., Alf.J
6. Will stone — It did not belong to the people to stone the priests
and scribes for rejecting a prophet, however true : but often even the
misguided zeal of the multitude accidentally subserves a good cause.
9. Began he — After the scribes had given him fresh cause. Peo
ple — Whom it was necessary to guard against interruption on the
part of the chief priests ; [and the stumbling block of his approaching
crucifixion. V. G. Omit zic, Tisch., Alf, Read a man planted, etc.]
Tor a long time — After the people's entrance into the land of Canaan ;
[between which and the destruction of Jerusalem by the Romans,
more than 1,500 years intervened. V. G.J
10. At the season — Of fruits. Beat — A climax : beat, and entreated
shamefully, and wounded. So also they sent away, and they cast
out. 11. Sent — Gr. xpoae&ezo Tteyipat, addressed himself to sending.
A Hebraism often found in the Sept.
13. It may be — Gr. i'amc- ' ' Iawc occurs once in the New Testament,
and once in the Sept. for ]N, 1 Sam. xxv. 21. It denotes, in a human
sense, an opinion, conjecture, or reasonable hope, as also profane
writers use t<ra>c for perchance ; intrinsically, it denotes the all- wise
sincerity of the Divine goodness.
14, [For kauzouc, themselves, read dXXqXouc, each other. Also omit
ieks, come. Tisch., Alf.J Saying — The Scripture, in true and im
pressive terms, portrays the men's very feelings whose depravity they
themselves often do not realize. Comp. ver. 16. God, who estimates
by the truth, and men, who flatter themselves, weigh sins very differ
ently. Let us kill— Oh. xix. 47.
16. God forbid— So the Sept. render the Hebrew nb^n. Their
meaning is, Far be it from us to kill the heir. Comp. next verse,
and John xii. 34. [Men often refuse to acknowledge the degree of
wickedness with which God charges them. V. G.J
17. He beheld them— Gr. iyftX.eipac, he looked upon, to arouse their

504 THE GNOMON OF THE NEW TESTAMENT.
attention respecting themselves. The accent, the gesture, the ex
pression often heighten the force of the words. That is written — See
Matt. xxi. 42, note.
18. That — That great stone, long ago predicted in the Psalm.
19. [Transpose and read, the scribes and chief priests. Tisch., Alf.J
The same hour — With increasing hatred. Comp. ch. xix. 47. For—
Refer this to " they sought."
20. [Just men — As if anxiously asking for conscience's sake. He
who is thus concerned, really carries away with him a clear reply, V.
G. That they might — Namely, the chief priests and scribes. Mey.J
Words — Gr. Xbyou. The same case follows the verb in ver. 26,
fiypazoc, word. Power — Of the Jewish rulers, and afterwards to
Pilate. 21. Rightly— Strictly, inflexibly. [How much to be suspected are
the praises of the world ! Q.J
23. [Omit the clause, Why tempt ye me ? Tisch., Alf]
27. [Deny — Truth is of highest antiquity ; error is a recent con
tradiction of it ; although those in error frequently regard their own
opinion as the more ancient. V.G.]
30. [Omit this verse, except the words xai b deuzepoc, and the se
cond. Tisch., Alf]
31. The seven also — That is, the rest of the seven. [Omit xai, and,
before ou xazeX^mov, they left; and punctuate thus: In like manner
the seven also left no children, etc. Tisch., Alf.J
32. [Omit Tidvzmv, of all. Tisch., Alf . Read, Afterwards the wo
man died also. J
33. [For iv zfj ohv, etc., read ij yuvrj ouv iv zfj, etc. Tisch. Alf.
Read, The woman, then, in the resurrection, of which of them is she
wife ?J
34. [Omit dnoxpid-siz, ansivering. Tisch., Alf . The children of this
world — Who are mortal ; not even all the pious being excepted. V.
G.J The contrast is, the children of God, ver. 36.
35. Accounted worthy — Truly a great honor. So ch. xxi. 36.
That world, and the resurrection — Even before the resurrection there
is an entrance into that world. From the dead — All shall rise ; but
the godly shall rise from among the ungodly, of whom no resurrection
is proclaimed, but a more complete ruin, soul and body united. So
Acts iv. 2.
36. Neither— Their body is so perfect, that they are subject neither.
to the marriage law nor to death, which gave occasion for the succes
sion of brothers. That shall be a state more lasting than Adams.
For they are equal unto the angels — An ^Etiology [expression assign-

LUKE XXI. I. 505
ing a reason] giving the reason of there being no marriages then.
Children of God— Just as the angels. Of the resurrection — Which
embraces immortality. In contrast with die, and an instance of
Ploce. [That is, the repetition of a word to express some attribute
of it.] Being — Resolve this into, because they are.
37. Even Moses — Not merely the rest of the prophets, but even
Moses. Calleth — In writing out God's words concerning himself.
38. All — Abraham, Isaac, and Jacob, and all whose God is the
God, but who are dead to men. To men they are dead ; to him, God,
they live. For — This is the very kind of conclusion where therefore
might have been expected. But instead of it, for is written, as in
Rom. iii. 28, [where Beng. reads yap, for, instead of ouv, then: and
so, Alf. (after Griesb. and Lach.); but Tisch. retains the obv,J in this
sense: Argument has been employed ; " for" this point of truth was to
be demonstrated. Unto him — To God, not to mortals. Moreover,
they so live to God, as to enjoy God [1 Pet. iv. 6.] Live — with the
soul: and shall live too with soul and body. The whole time of the
soul's separation from the body is as a moment compared with the
union originally intended, and destined to last for ever : and with
God, to whom the future is not remote, nay, is present : Rom. iv. 17.
39. Thou hast well said — For this reason, too, the truth should be
freely spoken, because, though it offend some, it is nevertheless ap
proved by others.
40. [For ds, and, read yap, for. Tisch., Alf.J
41. [Hoio say they — Commentators, teachers. V. G.J
42. The Book of Psalms — At that time, and long before, the
Psalms were read in a collected form.
45. [All the people — To give public warning of dangerous men, is
tn imperative duty. V. G. For rote yad-qzaiz auzou, unto his disci-
fles, read npbc auzobz, unto them. Tisch., Alf.J
46. [Which desire — Often the intention corrupts a thing, not bad
iu itself. V. G.J

CHAPTER XXI.

1. Looked up — From his hearers [the disciples, ch. xx. 45. Mey.J
to others. [Whatever thou doest, Jesus looks at thee also, thy action,
64

506, THE GNOMON OF THE NEW TESTAMENT.
and intent. V. G. Beholding as attentively as then, the visible hand
and the invisible heart, both of rich and poor. Q.J
3. [Of a truth — Gr; dX'q&mc. Luke often coincides with Mark ; but
Mark loves Hebraisms more than Luke. Luke uses the Greek dXy&ivc,
of a truth, more frequently than the Hebrew dyqv, verily. So the rest
of the Evangelists constantly use the word Rabbi, but Luke never. As
Paul was the Apostle of the Gentiles ; so Luke, Paul's companion,
wrote with especial reference to the Gentiles. Harm. A mistake.
Luke has dXryHwc, of a truth, but three times; ch. ix. 27; xii. 44;
xxi. 3; and dyrjv, verily, amen, eight times; ch. iv. 24; xii. 37; xiii.
35; xviii. 17, 29; xxi. 32; xxiii. 43; xxiv. 53.]
5. Gifts — Various costly memorials were dedicated to it for ever.
See Josephus. [Such are in our day, banners, tombstones, and other
similar things, usually hung up and erected in temples. V. G. Omit
zou 6sou, of God. Tisch., Alf.J
6. These things — The Subject. The Predicate follows, which is
subdivided into Subject and Predicate. These things are such, that
the days will come, when, etc. So the Sept. 2 Kings i. 4 : fj xlivtj
iip' yjc dveftqc ixec, ou xazaftyar] arc' auzyc, the bed upon which thou
hast ascended there, thou shalt not go down from it .
7. But when — Gr. 7rore ohv, when therefore; ouv, a particle ex
pressing wonder with assent. Sign — Both parts of the answer meet
the question concerning the sign ; ver. 11, 25.
8. The time draweth near — The time of the Messiah. This is truly
the case in a general sense. Mark i. 15. The true Messiah has many
characteristics, one of which is, the true time of both his Advents. But
false Messiahs and impostors boastingly assigned a false time for the
exaltation of Jerusalem by the kingdom of God, when its destruction
was imminent : ver. 24.
9. Wars — Among equals. Commotions — Of inferiors against su
periors, and intestine discords whereby the constitution of states is
subverted. These are the preludes of wars beyond. In this chapter
especially, Luke renders the Lord's words in different language from
Matthew and Mark : ver. 15, 20, etc. So also, for their wars and
rumors of wars, Luke says here, wars and commotions.
10. Then said he unto them — A short pause is shown to have in
tervened. Ver. 29.
11. [Add re after asiauoi, and place xazd zonouc after xai. Tisch,
Alf. Read, And there shall be great earthquakes, and here and there
famines and pestilences, etc.] Fearful sights and signs — Hendiadys,
[that is, the use of two nouns for a noun and its limiting adjectiv-e;
here for fearful signs.J These seem to have been in the lower region

LUKE XXI. 21. 507
of the sky. Comp. ver. 25, where greater signs follow. Not all
omens are to be despised. See Josephus again.
12. Before — Gr. flpb, here, denotes not so much the time. (comp.
Matt. xxiv. 9), as the importance of the events, as 1 Pet. iv. 8.
13. It shall turn — With a saving result: Phil. i. 19. To you —
In Mark, ch. xiii. 9, it is them. The apostles were to act as a testi
mony toward them.
14. Settle it — Strive for this alone, that ye be not disquieted. [It
is truly the best study to commit one's self to God. V. G.J
15. J— In Matt. x. 20, this is attributed to the Spirit of the Fa
ther; now Jesus speaks in accordance with his own exalted state. I
will give — Being with you always. A mouth — Refer gainsay to this.
Often the martyrs were gifted with speech, even after their tongue had
been cut out, in Africa, Belgium, etc. [Comp. the observations on Mark
xvi. 17. E. B] Wisdom — To this refer resist. Wisdom is power*
Adversaries — It is easy to be an adversary ; it is not easy to gainsay
or resist. [Transpose, and read resist or gainsay. Tisch., Alf.J
16. Even — [Eng. Ver. wrongly, both; Gr. xai-. J By parents, not
merely by strangers. [This declaration less properly refers to the
parents of Peter or of John (Mark xiii. 3) than to those of the re
maining apostles or disciples. V. G.J They shall cause to be put to
death — Some : as James the brother of John.
18. An hair — A proverbial expression. Perish — Without the
special providence of God unrecompensed, prematurely. Most, or
at least some of the apostles outlived the destruction of Jerusalem.
[It is better to understand perish in a Messianic sense ; the perishing
which is eternal shall not in the least degree touch you. Mey. True,
not corporeally, but of the real and only life of Christ's disciples.
Alf.J 19. In your patience — To which ye have been called. A paradox.
The worldly seek their soul's safety by repelling force with force.
Not so the saints : liev. xiii. 10. [For xz-qaaa&e, possess ye, read
xrijozo&s, ye shall possess. Tisch., Alf. So Beng. Render, By your
endurance ye shall possess your souls. Alf.J Ye shall possess — In
safety, (Matt. xxiv. 13,) with the enjoyment of what you are. Souls
—Even at the sacrifice of all else. [Patience is the most useful of
all things. By struggle and resistance is our worst course. V. G.J
20. With armies — Legions. Know — The siege will not be raised.
The stubborn Jews, when the siege was now at its height, nevertheless
thought that the siege would be raised.
21. [Then — Whore all human wisdom fails, true Christians are
aided by the word and guidance of their Master and Lord. V. G.J

508 THE gnomon of the new testament.
Of it — The city: in which, meanwhile they were to "tarry:" ch.'
xxiv. 47, 49. Who are in the countries — Who inhabit the towns and
villages : see on Matt. xxiv. 16. [Gr. iv rate %mpatc, meaning here
rather, on their farms, Mey., in the fields, Alf.J
22. Of vengeance — Gr. ixdixqaswc, of full vengeance, Matt, xxiii.
35. Vengeance seizes those who do not flee; see ver. 23; Ex. ix.
1 9, 20. Whoever does not flee, when warned, and is thereby involved,
let him suffer. This word is very emphatic, 2 Mace, vi, 14. Which
are written — As in Daniel.
23. [Omit de, but. Tisch., Alf. On the earth — Not in the land,
as Eng. Ver., but on the earth, opposed to this people. Alf.J Even
outside of Judea. The same phrase occurs, ver. 25 ; but more forcibly,
ver. 35. [The omission of the particle iv is favored as well by the
margin of both Editions, as also by the Ger. Ver. E. B.J Upon this
people — For despising so great grace from heaven. [The name
Israel is avoided in this case. V. G.J
24. Shall be trodden down — Gr. eazai nazouyevq. This implies
more than nazq&qaszai, shall be trodden down ; it shall be in a trod
den down and desecrated state: comp. note on 1 Tim. i. 9. The
Derivation of the city's ancient name Jebus, accords with this. So
in Rev. xi. 2, etc. : " The holy city shall they tread under foot forty
and two months ;" although there the angel speaks of a certain time
of its degradation, and that a noted one ; whereas in Luke all the
times of its abasement are referred to. Indeed, however you explain
the forty and two months, Jerusalem has already been longer than
that trodden down by the Romans, the Persians, the Saracens, the
Franks, the Turks; and it shall continue to be trodden until the times
of the Gentiles be fulfilled. Moreover, the times of the Gentiles are
the times allotted to the Gentiles to tread down the city: and these
shall be ended when the Gentiles' conversion shall be fully consum
mated : Rom. xi. 25 ; Rev. xv. 4 ; for indeed, the Gentiles, while
treading down, are meanwhile unbelievers. The expression, the times
of the Gentiles, is used as the time of figs, and the time of the de?d:
Mark xi. 13 ; Rev. xi. 18. We are not to infer from this that the
temple and its emblematical worship is to be restored; yet many
Christian worshipers will then be there, as even to-day there are
some, and many of these too, Israelites : and in the same last time
Gog and Magog shall assault it: Rev. xx. 9. Until-^-Tacitiy con
cludes this part of the prediction. From this verse to ver. 27, are
summed up all the times which are to follow the city's destruction,'
down to the end of all things. The times ofthe Gentiles — Gr. xaipoi
i&vwv, peculiarly theirs ; auzmv, their, is not used, but idvtov, ofthe

LUKE XXI. 2 5. 509
Gentiles, is repeated, to show the agreement of the event with the
prediction. The article is not added. The times of Israel, which
would have been perpetual, had Israel obeyed, Ps. Ixxxi. 13-16, are
interrupted /by the times of the Gentiles. These latter had their own
intervals, as in the Fourth and Twelfth centuries. Hence the plural,
xatpoi, times. A time of the Gentiles was fulfilled in the reign of
Constantine ; and then the treading down of Jerusalem abated ; but
only for a time. The times when the Christians held Jerusalem were
brief intervals, if compared with those in which the Gentiles occu
pied it.
25. Signs — Different from those in ver. 11. In the sun — The lan
guage is to be taken literally: because the earth, sea, and heaven, are
separately enumerated. [Those things mentioned in the first days of
Creation, are here placed in inverted order: 1. The sun and moon
with the stars; 2. The earth and sea; 3. The heaven. Upon
the earth — See ver. 26, 35. V. G.J Distress, perplexity, failing —
Form a climax. Of nations — With which are contrasted individual
men, even Jews. See next verse. [For qfouo-qc, roaring, read 'qyouc,
roar. Tisch., Alf. So Beng. Read, in perplexity at the roar of the
sea and waves; or (Alf.) in despair on account of the noise of, etc.]
But the idea is not that the sea and the waves roar; but there is an
i^oc, a roar, of the sea, and a adXoc, agitation, affecting the ear and
the eye. Comp. Ps. xlvi. 3, the waters thereof roar and be troubled.
rH%oz, roar, is also neuter, as well as masculine. There are four
clauses, equally implying terror. And there shall be signs in the sun,
and in the moon, and in the stars : — And upon the earth distress of
nations : — In perplexity at the roar of the sea and waves : —
Men's hearts failing them. The words in perplexity are more
closely connected with what follows, than with what' precedes, whether
fyouzxai adXou, roaring and waves, be the objective or temporal Geni
tive. The objective Genitive may seem, in this passage indeed, to
render the construction strange and forced, because drtopia, if it de
notes want, usually takes the Genitive of the thing wanted, as want
ol food, of means, etc. Similar phrases are not wanting as, !q iqouaia
oymv, power over you, 1 Cor. ix. 12.; zb byezspov eXsoc, the mercy
shown towards, you, Rom. xi. 31 ; 6 ipbftoc ziov ' loudaiwv, fear arising
from the Jews, John vii. 13 ; rapa%ai axtuz davdzou, terrors of the
shadow of death, Job xxiv. 17, where zopayoi, terrors, answers to
rnra, as nSm is rendered by dnopia, terror, in Lev. xxvi. 16. If this
does not satisfy, rpfoucxai adXou, roaring and waves, ought to be taken
as Genitives of time, as ysiywvoc. in the winter, vuxzoc, at night, aaft-

510 THE GNOMON OF THE NEW TESTAMENT.
ftdzou, on the Sabbath. [Ofthe sea— For joy. Ps. xcvi. 11-13, xcviii.
7-9. V.G.J
26. Fear and looking after — Fear, of the present ; expectation, of
the future. Not even the righteous shall be altogether free from a
kind of terror : comp. ch. xxiv. 37, 38. But soon they will recover
themselves. For the powers — This is now not a mere sign, but one
of those things which are coming on the earth.
27. [Coming — To judgment. See ver. 36. In a cloud — 'The sin
gular. Comp. note on Matt. xxiv. 30. V. G.J
28. When these things begin — Comp. the beginning, Matt. xxiv. 8',
Therefore refer these things to ver. 8, 9, 10, etc., and this passage
treats of preparation for the nearer events; but in ver. 34, 35, he
treats of the preparation for the last day. Look up, and lift up your
heads — So as to perceive as soon as possible the event answering to
your expectation, and to welcome it joyfully. Comp. ch. xxiv. 5.
Job x. 15. In the Sept. "to lift up the head," is expressed by
dvaxuipai, also apat xefaHqv, Judg. viii. 28. Redemption1 — From many
miseries, ver. 12, 16, 17. Deliverance from the miseries of the Jews.
[Rather, the completion of your redemption by my appearing. Alf.-
While the Levitical shadows, with the City and Temple, existed, the
kingdom of God, or the free exercise of Christianity, was as yet im
peded. This is compared to the beauty of summer, ver. 30, 31 : but
old things must first be abolished. V. G.J
29. The fig tree — A common tree, and early in bloom. All — Good
and bad trees.
30. Of your ownselves — Even without instruction. This is also un
derstood in the conclusion.
31. The kingdom — To which the old city must yield. [See ch, ix.
27. The wicked vine-dressers being slain, the vineyard was let to
others : Matt. xxi. 41, 43. V. G. Christians should improve this
hint, by viewing the resurrection of nature in the spring as a fore
taste of the resurrection of the just, and a sign of the coming of the
Sun of Righteousness. Q.J
32. [This generation — Forty years intervened between this dis
course and the destruction of Jerusalem. V. G.J Be fulfilled— Re
is speaking of what was embraced in the question, ver. 7, and is dis
cussed from ver. 8, to ver. 24 ; though not even is the addition, ver.
25-27, entirely excluded; for the beginning once made, the remain
ing events do not pause, but are continually coming to pass, and roll
ing towards the end.
34. Lest — Be overcharged— Gr. yqrtoze ftap-qd-waiv. ftdpoc ex
presses drowsy torpor: Matt xxvi. 43. With surf 'citing and drunk-

LUKE XXII. 2. 511
enness — Gr. xpanzdXg xai yed-g, is sickness produced by the previous
day's drunkenness. The cares of this life — In planting, purchasing
garments, gardens, houses : ch. xvii. 27, 28. Unawares — Sudden,
unexpected, unforeseen. The same term occurs, 1 Thess. v. 3. Re
fer to this for, ver. 35. Upon you — With these are contrasted all
the rest of the world, mere dwellers on earth. The character of the
latter is expressed, ch. xvii. 27, 28. That — The last day. In con
trast with this, ver. 32. The universality of its visitation harmo
nizes with this. See ver. 35.
35. On all them that dwell on the face of the whole earth — Sept.
in Jer. xxv. 29, has upon all the inhabitants of the earth. Comp.
you, contrasted with this, in ver. 34, where see note.
36. Watch — Mark xiii. 33. [For ouv, therefore, read de, but.
Tisch., Alf.J And pray always — Ch. xviii. 1. At every time,
whether these things, which are immediately to occur, are regarded,
(ver. 31, 32,) ihese nearer events, about to befall the city, or that day,
the day of the Son of Man : ver. 28, 34. This conclusion comprises
the whole discourse concerning the city and the world. To escape —
Suddenly. Stand — For the force of this word, see on Matt. xii. 25.
37. [In the day time — This refers to the days just preceding:
comp. ch. xix. 47. For the Saviour, Matt, xxiii. 39, xxiv. 1, left the
temple : a fact which Luke states later, as closely connected with ch.
xxii. 1, 2 ; although in Matthew and Mark some of Jesus' discourse
is placed between. Harm.J
38. All the people came early in the morning — Very different was
their conduct a little after, ch. xxiii. 18.

CHAPTER XXII.

1. Which is called — Therefore Luke assumes that those to whom
he writes do not all know what the Jewish Passover was. So John
»- 13. Add John xix. 40, 42. ,
2. [And the chief priests sought — Judas sought the same thing, ver.
6. Vile pursuit. V. G.J For — Giving the reason for their seeking
suitable means. [Most pitiable fear, succeeded by atrocious joy, ver.
5- V. G.J

512 THE GNOMON OF THE NEW TESTAMENT.
3. Entered — The time of the fact is stated in John xiii. 27. [The
fearful event occurred before the day of unleavened bread : ver. 7, John
xiii. 1. V. G. There may be one Judas or more in the holiest com
pany. We need not therefore leave it. Q.J
4. The chief priests and captains — Different classes of men con
spired ; azpazqyoi zou Ispou, captains of the temple, were the Jewish
officers, in command of the soldiers on watch at the temple. See ver. .
52. See Acts iv. 1, comp. 1 Mace. iv. 60, 61.
5. They were glad — As at a thing desired, and unexpected.
7. Came — Sosinus Perastianus of Cephalonia explains this of the
near approach, not of the actual coming of the day of unleavened
bread, in order to push forward the Passover to the Sabbath. But
this came is much more limited in meaning, than drew nigh, in ver.
1. . Therefore Luke, like Matthew and Mark, clearly indicates the
actual arrival of the day of unleavened bread. [Must — According to
the law. V. G.J
8. Peter and John — Peter was first in dignity ; and yet John was
the more intimate. [While both these were executing his commands,
Jesus was able, the traitor being now excluded, the more to confirm
the remaining nine in the faith. V. G.J
13. Found — With the joy of faith.
14. [The hour — At evening appointed for the eating of the Paschal
Lamb. V. G. Omit dmdsxa, twelve. Tisch., A If J
15. And — Verses 15-18 describe a kind of prelude, as it were,
to the Holy Supper. Comp. Matt. xxvi. 29. I have desired—For
the disciples' sake, to whom he wished at length to reveal himself
more openly in this very farewell ; and for his own sake also, because
he was immediately to enter into his glory. This — Peculiarly memo
rable. Before — Explaining this. [His enemies left him scarcely time
enough: yet they were forced to delay their deed until after both the
Passover banquet and several other events. V. G.J
16. Until — Then shall the heavenly feast be celebrated. See ver.
30. It be fulfilled — The Paschal Lamb, the type of the heavenly
kingdom. In the kingdom — Ver. 18, 30.
17. Took — Gr. ds^dpsvoc. Aefopai is said of that which is pre
sented. Jesus acted as the Head of the family : He caused the cup
to be handed to him. Yourselves — He seems first to have drunk him
self. Comp. the preceding verses, (not also ver. 20.) Comp. Matt.
xxvi. 26, note.
18. For — That is, Do not wait, until I drink any more here. Drink
¦ — An important body of manuscripts add dub zou vuv, henceforth, cor
responding to ouxezt, not any more, in ver. 16. [But the reading is

LUKE XXII. 21. 513
not sufficiently supported. Tisch., Alf., etc.] Henceforth is the
expression in Matt. xxvi. 29.
19. This — This cup is said in ver. 20; but here bread is not ad
ded ; because bread does not so well accord with the complex term
[my body which is givenj as the cup [with the New Testament in my
blood, which is shed] Which is given for you — As in the Old Testa
ment, part of the same victim was offered to God, part eaten by the
Israelites : so Christians receive, in the Lord's supper that one body,
which Jesus Christ offered to the Father, for, that is, instead of, Matt.
xx. 28. Given — To death. Do — Eat. Do does not convey here
the idea of sacrifice. It is a wrong against the only Priest of the
New Testament, to ascribe priestly power and dignity before God to
the ministers of the Lord's Supper. Remembrance — See 1 Cor. xi.
25, 26, note. [In that first celebration, Jesus was still present, and
therefore there was properly no occasion for remembrance. The fu
ture therefore is contemplated in this term. V. G.J
20. Likewise — Therefore we should neither separate nor confound the
two parts of the Lord's Supper ; as if the bread sufficed without the cup,
or as if the blood were already received with the body. The ancients
deemed it uncourteous to drink bread: nor is it for us to eat the
Lord's cup. The cup — He took and gave. The refers to ver. 17,
where t'rfe cup is mentioned with the wine. For a noun, when used
twice, very often has no article the first time; afterwards takes it.
Matt. ii. 1, 7 ; 1 Cor. viii. 1 ; Heb. ii. 8. After supper, not the Sac
ramental Supper : thus passing to greater and final events. The New
Testament in My blood— This is equivalent to My blood, which is of the
New Testament. Comp. note on 1 Cor. x. 16. So we read the
promise ofthe Spirit, that is, the promised Spirit, Gal. iii. 14. Which
is shed for you— This belongs to the Predicate, blood, (for the full cup
is not shed, or poured out, but drained,) and is in apposition with the
clause, in my blood; similar cases occur, 2 Cor. viii. 23, xi. 28, note;
Rev. i. 5; Sept. Lev. vi. 8, other Ed. 15; Gen. xxi. 33; Deut.
xxxiii. 16.
21. But — The contrast is between ro — didoysvov, which is given,
Ver. 19, and napadidbvzoc, that betrayeth, in this passage. [But not
withstanding this very declaration of love, in giving my Body and
Blood for you, there is one here who shall'betray me. Alf.J But in
timates that Jesus' delightful converse with his disciples [ver. 15-20]
is soon to be broken off. [And, at the same time, he implies that
he is forthwith, to be withdrawn from them, by a traitor's agency, and
that therefore his remembrance should be for the future celebrated by
his disci] les. V. G.J This particle proves that Judas was present,

514 THE GNOMON OF THE NEW TESTAMENT.
and partook of the Lord's Supper. Comp. ver. 14. That this tvaa
a continuous discourse appears from the fact that Luke has not even
employed here that formula so usual with him, And he saith. The
hand — Which has taken the Holy Supper, and pledged its treacherous
faith to my enemies. [On receiving the. thirty pieces of silver. V.
G.J So Ambrose said to Theodosius, Wilt thou stretch forth those
hands of thine, yet reeking with the blood of unrighteous murder, and
with them take the most holy body of the Lord ? [ With me — He does
not say with you. Thus separating the traitor from the rest of the
disciples, and showing that now he alone has to do with that wretch,
as with an enemy. V. G.J
22. [For xai, and, read ozi, for. Tisch., Alf. As was determined
— What was determined or appointed, we may know from Scripture.
See ver. 37 ; Mark xiv. 21. V. G..J
24. And — also — Not merely the traitor, but also the Eleven, an
noyed the Lord. A strife — Fraught with danger. Comp. ver. 31.
[This contention certainly occurred within the city : and to the words
which Jesus spake to allay it, Luke adds, besides other things, the
prediction of Peter's denial, which Matthew and Mark mention after
his departure from the city. Harm.J Which of them should be ac
counted — By unanimous consent. The greatest — Gr. ysi^tov, greater,
as the first, the second, the third, etc. The question concerned not
merely the greatest.
25. Benefactors — So in 2 Mace. iv. 2, Onias is said to be the bene
factor of the city. Are called — Gr. xaXouvzai. The Middle Voice;
call themselves. They assume this title.
26. [But ye — Having humbled them by this address,' he exalts
them by that other in ver. 28. V. G. He that is greater — Gr. 6
ysi^wv, i. e. really greater, not he who would be so ; let him claim no
more than the younger. Mey.J Younger — In age or discipleship.
27. For — He proves his statement by his own example. J— Jesus
speaks in the first person, where he treats of serving; before, in the
third person. For whether is greater ? Among you — On equal terms.
He appeals to the present. [Serveth — A clear allusion, to the wash
ing of their feet, by the Lord. John xiii. 5, etc. De W., Alf.J
28. But — Gr. de [not rendered in Eng. Ver.] More shall be given
you than you hope for ; not some precedency among yourselves^but
a kingdom to each. [The Lord well knows how to promote his peo
ple to honor. He revealed to them this very privilege, when the
danger of its arousing their pride was less imminent. V. G. Ye
are they — Whom the heavenly Father would have to know and behold
my obedience. Erasm. in Mey.J Temptations — The disciples were

LUKE XXII. 8 1. 515
called after his temptation in the wilderness. Therefore Jesus
Christ's whole life was full of trials [from Satan, the world,
the Scribes, etc. V. G.J through which he entered into glory. So
is it with believers. Christ also tried the disciples. [They stood
firm at all points. John vi. 68. V. G. It is Jesus Christ himself,
who, through all time, endures, in his church, the temptations of the
world. Q.J
29. And I — And in turn I. The sense is: I also will preserve
you in your dangerous trials (comp. Rev. iii. 10) until ye 'enter the
kingdom. But this is briefly expressed ; for entrance into the king
dom presupposes preservation in trials. [Comp. John vi. 39.] I ap
point — Now by these very words. The promise precedes the warn
ing. See ver. 31. Flacius and Beza translate, I covenant to give.
E. Schmidius, I assign by will. The word is appropriate to one dy
ing. Heb. ix. 15, 16. [However the word soon has a wider mean-
ingwhen applied to theFather. V. G.J Unto me — Who have continued
steadfast. A kingdom — In a kingdom there is usually a royal and
splendid style of living and food, with royal power and its exercise.
Both are promised in the next verse. [Then indeed the question,
who is the greater, will have been easily forgotten by all. He who
regards so great blessings as these which are promised will easily dis
regard the world. V. G.J
30. That ye may eat — Not as attendants. See ver. 27. At My
table — Contrasted with the landlord's table. See ver. 12. [For sit,
read, xa&iasad-e, ye shall sit. Tisch., Alf.J Sit — In My kingdom.
See Matt. xix. 28. Tribes — Each, one tribe ?
31. [Omit e?7re de b Kuptoc, and the Lord said. Tisch., Alf.J Simon,
Simor. — A most impressive Epizeuxis, [repetition for the sake of
force.] Peter also had joined in the strife, ver. 24, which was hostile
to faith, John v. 44. Behold — That is, the fact is in this instance clear
from its manifest effect ; which however, Peter did not suppose to
have come from the Tempter. Satan — Not satisfied with Judas, ver.
3. Hath sought you out — Gr. i^rjzqaazo, [better than Eng. Ver., hath
desired] from your shelter. Satan demanded that Peter should be
given up to him, as Job was : but the Saviour repulsed him. The
contrast is, J toe prayed You—for thee — Satan had- perceived that
Peter had great faith, but was also liable to fall, and he thought that,
Peter once vanquished, all would be overcome. But Jesus, by pre
serving Peter, whose fall would have involved that of the rest, pre
served them all. Indeed this whole discourse of our Lord assumes
that Peter is chief of the apostles, and that the danger of the others
will be less or greater, according as he stands or falls. But he was

516 THE GNOMON OF THE NEW TESTAMENT.
first in faith, not in authority. Whereas Peter's pretended successor,
after degenerating from the purity of the faith, and yet arrogating to
himself alone the supremacy in faith and in power, fell wholly and
miserably into the sieve. The other soldiers usually follow the
foremost : the foremost are more endangered than the rest : the fore
most need especially to be guarded by the care and prayers of them
selves, and of the "watchmen." Sift — Gr. aividaai. livtov, a sieve:
corri is shaken and tossed in a sieve: and men do so to cleanse
it. But Satan sifted to destroy the apostles' faith, while bringing
them into mutual collision, by exciting confusion without and within,
in things high and low. As — As easily.
32. Prayed — A striking word. I have prayed, although thou,
Peter, wert ignorant of what was being done. Jesus prayed for his
disciples : therefore Satan could not seek him out. That thy faith
fail not — He does not say, that thou mightest not be sifted. Though
Satan sifted Peter, he did not entirely deprive him of faith. Satan
sought to obscure Peter's faith : but the light of faith immediately
shone out again in him after the strife, and after the denial. Peter,
during his wavering, was secretly, notwithstanding, truly Peter:,
just as James and John, though their outward speech was refined,,
were nevertheless truly the sons of thunder. [Faith — Which pride is
assailing, and Satan is endangering. V. G.J Wlien — Gr. ttozs,
(John ix. 13,) ; noze is used even of a short interval. Here it is in
definite. Whenever — Sooner or later. Strengthen in thy turn — In
consideration of the fact that thy brethren are now endangered
through thee : iniazpeipuc, having turned, is here to be construed as
an adverb, like the Heb. yw. Comp. turned, Acts vii. 42. [But it
seems better to give it the force, having turned to God. Alf]
Strengthen — What I now do to thee, do thou to those like thee, whom,
thou hast previously caused to waver. Peter did so not long after,
Acts ii., iii., iv., and in both of his Epistles, where this very word is
often repeated; 1 Pet. v. 10 ; 2 Pet. i. 12; iii. 16, 17; ii. 14. And
you may often observe Jesus' words afterwards used by the apostles.
Thy brethren — Not our brethren. For Peter's brethren were such
in a very different sense from the Lord's brethren. The rest of the
apostles were Peter's brethren, Matt, xxiii. 8 : but as these after
wards did not need Peter's confirmation, it is to be understood of
feeble believers.
33. With thee — These words are emphatic, especially as they stand
at the beginning. Comp. Ps. xviii. 30. Ready — Peter is very self-
confident. [Much readiness and uncommon courage had been neces
sary. One may reasonably suppose that Peter was so very self-reliant

LUKE XXII. 38. 517
with respect to those things which had been recently mentioned con
cerning the disciples, constancy, and the Lord's intercession (ver. 28,
32.) And doubtless both had their effect, but not that which he
imagined. V. G.J, Into — The heaviest trials are imprisonment and
death. [But it was not becoming that Jesus should be imprisoned.
Having once begun, he continued even until his last breath, amid the
very bands of his enemies, and on the cross, openly to practice and
teach virtue. V.G.J
34. This day — Although thou, Peter, mayest think thyself ready.
[For rtpiv q, before that, read swc, until. Tisch., Alf.J
35. And he said to them — This is intended to arouse the disciples'
watchfulness, lest they rely on their own strength. When — Not, as
often soever. For we read that the seventy were so sent but once, ch.
x. 4 ; and the twelve but once, ch. ix. 3. [Comp. the note on Matt. x.
1.] I sent — The Lord fed them while present with him. Purse and
scrip — On the difference between these words, see note on Matt. x. 9,
10. 36. [But now — When Jesus gave himself as a criminal into men's
hands, it was not fitting to afford the disciples extraordinary protec
tion against the world. Therefore he permits them to use the ordi
nary means of support and defence; informing them of the fact at
this appropriate time. V. G.J Scrip — Likewise he that hath a scrip,
let him take it. That is, no one will be your friend, many your enemies.
[A concrete representation of the enmity which should exist between
them and the world : and the opposition and conflict of their apostolic
career. Mey] He who hath not — Money [not as Eng. Vers., He who
hath no sword, Alf.J wherewith to buy. Garment — Which is more
necessary than a purse. Buy — The consequent for the antecedent.
That is, Ye shall now find men not only not liberal, but altogether your
enemies. Hence the apostles, from this time until the day of Pente
cost, maintained not only privacy, but sometimes entire seclusion :
John xvi. 32 ; xix. 27 ; xx. 10, 19. [Sword— Not to kill any one, but
to restrain the sword of others. V. G.J
37. This — yet — Gr. izi zouzo, still this last prediction, after so
many others. (On the Gr. ro, Mark xv. 28, note.) And— This last step
presupposes the rest. The things concerning me — Those written of
Messiah as suffering: comp. ch. xxiv. 27, end. Have an enc?— Have
reached a consummation. Just before we have zsXsadyjvai, be accom
plished, i. e., consummated. Among men, this is an act ; but in re
ality it is the consummation. End — Rom. x. 4.
38. Here — They had found them in the supper-room, or had
brought them, see ver. 49. [For before they had not worn swords ;

518 "/HE GNOMON OF THE NEW TESTAMENT.
otherwise the Lord would have forbidden their use, when the disciples
were sent, ver. 35. V. G.J Two — Comp. John vi. 9. It is enough
— That is, there is no need of more than two swords. Jesus answered
so briefly that the disciples might clearly understand his opinion, as
to buying a sword, ver. 36. Comp. John xiv. 30. A phrase not
unlike occurs, 1 Mace. ii. 33 ; Deut. iii. 26, let it suffice thee.
39. As he was wont — Thus the disciples did not at once notice
anything new or striking. To the mount of Olives — A red cow
used to be led forth to this mountain for sacrifice. [Omit auzou, his.
Tisch., Alf Read, the disciples.J Followed — Of their own accord.
40. At the place — The sight of the very place moved Jesus. [That
ye enter not — Prayers are not merely recommended generally as a
remedy for temptation ; but the subject of prayer is herein indicated.
V. G.J
41. [Was withdrawn — By deep emotion. Stone's cast — Near
enough to be heard in the still night. Mey.J
42. If thou be willing, remove — Gr. et ftouXsi Ttapeveyxetv. The
infinitive is frequently used for the imperative in Greek. See note
Rev. x. 9. And here, indeed, such an Enallage (change of mood)
expresses Jesus' lowly reverence towards the Father, which an Apo-
siopesis (suppression) of the verb remove, will render still more
marked. 43. And — The very appearance of the angel signified that He was
drinking the cup, and that his prayer was granted. So utterly inca^
pable is human reason of comprehending the depth of this agony that
some formerly omitted this whole paragraph. When his baptism is
mentioned with the cup, the cup signifies his inward suffering ; for
instance, his abandonment on the cross ; the baptism denotes his out
ward suffering : comp. Mark x. 38, note. Where the cup is mentioned
alone, his entire passion is understood, at least in such a way that the
inward includes the outward suffering. Strengthening — Not by en
couragement, but by invigoration. The same verb occurs, Acts ix;
19. 44. Agony — His greatest grief and anguish (comp. note on Matt.
xxvi. 37) arose from the offering of that cup. The same word occurs
2 Mace. iii. 14, 16, 21 ; xv. 19. It properly denotes the mental dis
tress and anxiety attendant on beginning a contest, and a difficult un
dertaking, even with the sure prospect of a favorable issue. More
earnestly — [This occurred at his second and third departures. There
fore the angel appeared on his first prayer, and after each prayer we
may suppose that the angel strengthened Jesus. V. G] More
earnestly with both mind and voice : Heb. v. 7. Therefore not only

LUKE XXII . 53. 519
the three nearer disciples, but also the eight others could hear him.
And His sweat became — Gr. iysvszo, [Eng. Vers., was.J The intensity
of his agony is shown. Sweat — Although it was cold : John xviii.
18.- [That sweat was drawn out by the power received through the
angel, by the struggle, by the fervor of his prayers, and his longing
to drink the cup. V. G.J As it were great drops of blood — dpbyftoe,
clotted drops, from Opeipac, that is, nifiai, to fix or coagulate, dpbyftoe
dlpazoz, drops, thick and clotted, of real blood. The force of the
particle, bhaei, as it were, falls on Opoyftot, drops, not on diyazoc,
blood, as appears from its having the epithet, and that in the plural,
xazaftaivovzsc, falling down. The blood flowing from the pores in
smaller drops became clotted by its abundance. Had not the sweat
been bloody, the mention of blood might have been entirely omitted,
for dpoyftoi, large drops, even alone sufficiently expressed thick sweat.
To the ground — On account of its abundance. Thereby the earth
received its blessing. [This was not mere sweat (so Ols., etc.) or why
allude to blood ? Nor was it blood, as uiasi, as it were, shows. But
bloody sweat, drops of sweat mingled and colored with blood. Mey. So
Alf.J 45. [And when he rose up — Resigned to the Father's will. V. G.J
46. Rise — A posture suited for overcoming drowsiness.
47. [Omit ds, and, before ezi, while. Tisch., Alf.J Went before
them — Some read Ttpoqpyszo auzwv. But the same phrase occurs in
Mark vi. 33, n-poqXdov auzouc,- outwent them : by comparison with this
passage, it appears that the traitor reached the Lord before his
band. 48. [Said unto him — Amid the confusion, (comp. ver. 51, 52)
Jesus's very wise conduct is worthy of observation. V. G.J With a
kiss — The traitor with the utmost presumption abuses the most sacred
token of love. Comp. note on Luke vii. 45.
49. What would follow — Contrary to the opinion they had hereto
fore held. [Omit auzqj, unto him. Tisch., Alf.J
50. And — Without waiting for the Lord's reply. See ver. 51.
51. Said— -To Peter and the rest, Matt. xxvi. 52. Suffer ye— So
Acts v. 38. Thus far — Go no further. So 1 Mace. ii. 33, until now;
Lev. xxvi. 18, hSk 1j>. Yet — [Omit auzou, his. Tisch., Alf. Read,
the ear]
52. Were come — The servants had been sent ; the priests had come
voluntarily. Captains of the temple — The Jewish Captains of the
watches in the temple. Come out — With sudden tumult.
53. Your — Not given you before, [although long ago awaited by
you. V. G.J The power of darkness — John ix. 4; xiv. 30 : of dark-

520 THE GNOMON OF THE NEW TESTAMENT.
ness, that is, of Satan. The abstract for the concrete. [Better ;
only the darkness gives you courage and might to seize me. Be W.J
An allusion to the night time. [Perhaps there is an allusion also to
the brief duration of the power of evil. Neand. But much more is
this thy hour, 0 Jesus; thou who makest men's malice and the
power of darkness, subserve thy great work. Q.J
55. In the midst — As the place admitted.
56. By the fire — Gr. rrpbc zb tpwc, by the light. Had he avoided
this, he might have been better concealed.
58. I am not — While Peter denies himself, he denies his Lord;
and while saying, I am not, he ceases to be. His very words disclose
his alarm.
59. Hour — Once wounded, he did not recover himself in a whole
hour. 61. Looked upon — By this one look, since there was no oppor
tunity of speaking, Jesus fully aroused Peter's mind. Comp. John
i. 42 ; of a look, which also Peter may afterwards" have remem
bered. [After ipmvqoat, crow, add ayspov, this day. Tisch., Alf.J
63, 64. [Held — All night. V. G. For zbv' Iqaouv, Jesus, read auzbv,
him. Tisch. Alf.J Smote, struck, smote — Gr. depovzec, ezunzov, Ttaioac.
Aeoeiv, to smite the whole body ; zunzsiv, a part ; naisiv, to gmjie with
violence, giving pain. [No mortal, not even the vilest malefactor,
ever endured such wanton abuse as Christ, the Just One, suffered,
Harm.J 64. [Omit ezuTtzov auzou zb irpocamov xai, struck him on the face,
and, Tisch., Alf. Who is it? — To not a few, who more eagerly de
sire to escape notice than that wanton rabble, it shall at last be said,
Thou art the man : even though the matter be deferred until the
last day. V. G.J
68. [Omit xai, also ; and omit poi :q drtoXuaqze, me, nor let me go.
Tisch., Alf.J And if— Comp. Jer. xxxviii. 15. If I ask— Truth,
by questioning, easily confutes the insolent. [Ch. xx. 3.]
69. [After vuv, add de. Tisch., Alf. Read, But hereafter, etc.]
From this time — Gr. dnb zou vuv, [not hereafter, as Eng. Ver.,] when
ye will not let Me go. This itself was his path to glory. The ab
sence of a conjunction renders the remark emphatic. The Son of
Man — This is the last place where Jesus calls himself the Son of Man.
70. Then— They inferred it from what he had said of himself, ver.
69, and that very strongly. Art Thou ? say they, not, Shalt Thou
be ? [Ver. 71. We ourselves — have In ard— They themselves testify
against themselves. V. G.J

LUKE XXIII. 11. 521

CHAPTER XXIII.
1. [The whole multitude — One may compare this to a conflagration
sweeping away everything on all sides. V. G.J
2. We found — A malicious expression. [Yet neither Pilate nor
Herod found, ver. 4, 14, 22. V. G. After zb ed-voc, add fjywv.
Tisch., Mey., not Alf.J Nation — Xabc, the people, is applied to the
Jews in contrast with the Gentiles ; but edvoc, nation, to both. Aabc,
the people, is used in a political, and at the same time in a sacred
sense : edvoc, nation, is used genealogically or physically : John xi.
50, 52. Comp. Rev. v. 9. Forbidding — As if hostile to Csesar.
To Caesar — Nothing rendered them so devoted to Csesar as their
hatred of Christ. The transition from spiritual to political matters
is very dangerous. Saying — Thus they illustrate the words perverting,
and forbidding. From the name Christ a King, they infer as a con
sequence a double slander. Dismissing the latter, Pilate inquires
into the former.
4. And Pilate — Pilate perceived that Jesus' profession of royalty
was such as would not injure Csesar. For he was now alone,
deserted even by his disciples. [Again and again Pilate asserted
Jesus' innocence ; but in a peculiar manner three times in all,
Luke xxiii. 4, 14, 22. Comp. Matt, xxvii. 24 ; John xix. 4.
Harm] 5. [Add xai, and, before dpHdysvoc, beginning. Tisch. not Alf.J
From Galilee — While exaggerating the matter, they afford Pilate a
chance of escape!
7. He sent — Gr. dver.syipev, sent up, as to his prince. Comp. v.
11. ; or sent him to the upper part of the city.
8. Herod — The powerful seldom meet Jesus: and are usually the
last to know the things of the Kingdom of God. The Christian faith
was not originally propagated by worldly rulers. [Omit TtoXXd, many
things. Tisch., Alf. To have seen some miracle — Wretched are they
who seek in Christ nought save the gratification of sense. Such glad
ness as Herod's is not profitable. V. G.J
10. [Stood — i. e., were standing, after having brought him in.
Mey] Vehemently — Acts xviii. 28. Priests often have false zeal ;
courtiers, none at all : whence the latter often assail the truth more
mildly than the former. Herod, at the time, could, and therefore
ought to have set Jesus free.
11. Set at nought — He did not regard Jesus of sufficient importance
to trouble himself about him, whatever charges the p"'ests might
6fl

522 THE GNOMON OF THE NEW TESTAMENT.
make. He thought that Jesus' wisdom and power had departed. A
gorgeous robe — A royal vestment. [Such as he himself may be sup.
posed either to have worn, or to have wished to wear. V. G.J Herod.
seems to have meant scornfully to indicate that he fears nothing from
this king. But in reality he honored him unconsciously by the robe
as Pilate did by the inscription on the cross. [The elder Herod feared
too soon : this one, when Christ's kingdom was close at hand, is now
self-secure. The way of the world is perverse. V.G.J Sent him
again — He could and ought rather to have dismissed him. [There^
fore in sending back the innocent to- Pilate, he involved himself in
Pilate's guilt. Acts iv. 27. Harm. ]
12. Friends — So that neither now desired to infringe on the other.
V. G.J Judaism and Heathenism began to blend at the birth of
Christianity. 14. Before you — Whence ye see that the case has been carefully
tried. / have found no fault — Gr . oudev supov, I have found nothing.
Refuting the we have found of the Jews, ver. 2. Therefore 1 is in
contrast with them, comp. John xviii. 38 ; and with Herod; see the
next verse.
15. Done — Render, there is nothing worthy of death done by him.
[So Alf.]
16. Chastise — With scourges. A Meiosis [mild form of expression.]
Here Pilate began to grant too much, [and thus let the attainment of
his purpose escape him. "Pilate was a facile man, with little firm
ness for truth. For he was afraid of being accused of setting free a
traitor," says Theophyl., Mey.J
17. [Omit this verse. Tisch., Mey., etc., not Alf.J
22. [This man — Gr. ouzoc. Eng. Ver., less forcibly, he. Thus
Jesus is compared with Barabbas the robber. V. G.J
23. And of the chief priests — Unmindful even of propriety, they
joined in the cry of the rabble.
24. Gave sentence — Gr. insxptvs ; that is, he confirmed their judg
ment. The priests had given the previous judgment. [Thus he who
loves anything else more than truth, will sooner or later forsake
truth. Q.J
25. [Omit auzotc, unto them. Tisch., Alf.J To their will— That
they might deal with them as they had wished or might wish. [Had
some of those who wished to be called Christians the same power,
what, think you, would happen ? V. G.J
27. [Mey., Stier., etc. reject xai, also. But Tisch., Alf. retain it.]
Bewailed — Either influenced by the common feeling, or by pecuHr

LUKE XXIII. 31. 523
emotion. KoTrzsadai, to beat one's self, refers to tlie gestures : 6pq-
vetv, to weep, to the lamentation, and audible weeping.
28. [Not — for me — Already Jesus was going to his glory. He
does not forbid their mourning for him in the way indicated, Zech.
xii. 10. V. G.J For yourselves — and for your children — behold — It
is indicated that the punishment is near at hand. [Doubtless that
calamity threatened the infants especially, yet not so that the women
who were lamenting Jesus might not experience it in their life. Harm.J
Jesus himself too wept for the city, not for himself. See ch. xix. 41,
xviii. 31, 32. [How many men and women, who might find very se
rious cause to weep for themselves, pass the present in security !
V. G. He vouchsafes to their women a word he denied before king
Herod. The first demand of Jesus from us is, not our sympathy, but
that we suffer with him. Stier.J
29. Shall say — Your children. [For i&qXaaav, gave suck, read
eapsipav, nourished. Tisch., Alf.J
30. Then — Then at last, more than now. Shall they begin — The
barren shall begin, in answer to those by whom they were called
blessed. The same shall be said afterwards also, Rev. vi. 16. Fall
on us, and hide us from the face of Him that sitteth on the throne. So
Hos. x. 8, Sept., And they shall say to the mountains, Cover us ; and to
the hills, Fall on us. To the mountains— -Men have often been buried
beneath mountains. It is fearful indeed when that which is dreadful
in itself is desired as a shelter. See Rev. vi. 16.
31. For — By this adage Jesus either shows why he himself bids
the daughters of Jerusalem to weep ; or rather introduces the per
sons who desire to be covered by the mountains, stating the cause of
their terror. Therefore the green trees may have represented the
young, strong, and vigorous: the dry tree (comp. Is. lvi. 3; Ezek.
xxi. 3; xxxi. 3, etc.) old, feeble, barren. A remarkable passage
occurs in Joseph., B. vi. de B. J. ch. xliv. "When the soldiers were
weary with killing Jews, and there appeared to be a great multitude
of survivors, Csesar ordered that those, only should be slain who were
armed and resisted, and that the rest should be seized. But the sol
diers, contrary to orders, slew the old and feeble, but imprisoned the
vigorous and serviceable." Therefore, in this crowning disaster, they
began disputing, as is usual, which was the more wretched. Favoring
this view is the fact, that f uXov, tree, denotes either a standing tree or
the wood of a felled tree, which latter also must be either moist (for
bo Erasmus renders uypbv,) or dry. Elsewhere indeed Christ is the
tree of life in full vigor: men outside of him, are dry wood. See
John xv. 1, 2. But he suffered far more severely than any Jew, after

524 THE GNOMON OF THE NEW TESTAMENT.
the city was taken. [Rather, the general sense is, if they so treat
the innocent and upright, what shall befall the ungodly (themselves) ?
Mey. And in a deeper sense, if his sufferings for redemption are
such, what will be theirs, who will not be redeemed ? As Rieger says,
God's wrath is heavier than Christ's cross. Stier.J
32. Others — With whom Jesus was reckoned. Comp. ver. 39 ; and
Acts xxvii. 1. Yet the Greek ezepoi, others, is more honorable than
AXXoi, other; since the former expresses a greater dissimilarity.
[Hence the rendering is, not two other malefactors, but two others,
malefactors. Alf.J Malefactors — Construe this, not with others, but
with two, (comp. ver. 33, 41.)
33. Calvary — [the place of a skull] — Places are often named from
parts o-f the human body.
34. Said — This is Christ's first expression on the cross. There
are seven such in the four Evangelists, no one of whom has recorded
them all. Hence it appears that their four records are as it were four
voices, which united, form one symphony ; now a single voice sounds,
now two, now three, anon, all in concert. The Saviour endured his
crucifixion mostly in silence ; but his seven utterances contain a re
capitulation of doctrine designed to profit us in our last hours. For
he regards both his enemies and a repentant sinner, and his mother1
with his disciple, and his heavenly Father. These seven expres
sions may also be compared with the seven petitions in the Lord's
prayer. Even their very order conceals mysteries ; and thence may
be illustrated the steps of every persecution, affliction, and struggle' ,
of the Christian. Father — At the beginning and end of his crucifix
ion, he addresses God as Father. [And thus dies as the martyr of
his own divinity. Q.J Forgive — Had he not uttered this prayer, the
penalty might have begun during the very perpetration of this most
heinous crime, as often in Moses' time. The sufferer's prayers prevent
this, and obtain full pardon for the future with repentance for those
who would accept it. [Who knows but those four soldiers received it?
Harm. Them — His crucifiers. What they do — That they were cru
cifying, they surely knew, but whom they were crucifying they knew
not. And truly that was awful ignorance; had it been removed,
they would not have crucified the Lord of glory ; yet even heavier
guilt was incurred by him who sinned knowingly. V. G]
35. [The people — Not the common rabble, as in ver. 48, but the
Jewish people is here meant. V. G. Beholding — The people doubt
less feasted their eyes with that fearful sight ; for Luke states, that
the rulers with them, namely, the people, derided the Saviour. But
soon after, their propensity to scoff was checked, ver 48. Harm]

LUKE XXIII. 39. 525
With them — His crucifiers. [Luke collects into one passage the in
sults heaped upon Jesus during his crucifixion, ver. 35-39. The very
inscription was an insult in Gentile eyes. Therefore Luke mentions
the vinegar also, offered him by the soldiers, earlier than the other
evangelists. Harm. Reputable men do not usually mingle in such
scenes ; but wantonness and vindictiveness in this case took away all
regard for dignity. No one ever suffered such insults as Jesus. See
that you are thankful to him, and learn to endure insults, especially
for his sake. The chosen of God — It is unfitting, say they, that
the chosen of God should die upon a cross. V. G. But the
true reading is, zou dsou b ixXsxzbc. Tisch., Alf. Render, The Christ
of God, his elect one. Alf.J He — Gr. ouzoc, this man — Used demon
stratively with contempt.
36. [Omit xai, and, before rzpoospybysvoi, coming to him. Tisch.,
Alf.J 37. And — The soldiers ridicule the name King; the Jews and
their high priests other things besides. [The soldiers made up this
taunt from the inscription on the cross, and the jeers of the high
. priests. V. G.J
, . 38. [Omit yeypayysvq, ivritten. Tisch., Alf. Read, now there was
also a superscription over him. So Beng. Also omit ypdyyaaiv ''EX-
hjvixoic xai Poyai'xo7c xai ' Eftpo.ixo"ic, in letters of Greek, and Latin,
and Hebreiv. Tisch., Mey., not Alf.J Now there was also — The men
tion of his kingship joins the 37th and 38th verses. In letters — There
are still three languages especially, to which they who learn and preach
Christ, should devote their attention — Hebrew, Greek, and Latin.
Of Hebrew — In John xix. 20, the Hebrew is placed first in order.
Luke enumerates the languages in the order in which Pilate had
arranged them. That order was [if one may conjecture, Harm.J
(Greek, Latin, Hebrew. John arranges them according to Hebrew
custom, in the order of their nature and dignity. Both however
adopt that order, in which Christ and his cross and kingdom were
afterwards preached. The beginning was in Hebrew; at the last the
Hebrews shall be first. The Latin never was first ; nor will it, after
the destruction of Rome, thrive very vigorously.
1 . 39. Railed — The severest trials do not bend every one. [Nay, in
deed, so powerful is the disposition to sneer, that it betrays itself even
in the agonies of crucifixion. V. G.J That this robber was a Jew,
and the other a Gentile, may be inferred from the language of both,
'and from other circumstances ; for the former, like a Jew, ridicules
the name Christ; the latter alludes to the name King, like the sol
diers, but in a better way. We may add, that the Lord, in promising

526 THE GNOMON OF THE NEW TESTAMENT.
him blessedness, refers, not to the words of the promises made" to the
fathers, but to the beginnings of history, concerning Paradise. ¦ Nor
is the repentant man's expression concerning the one God, an objec
tion to this : for faith in Christ necessarily implies faith in the one
God. Consider however the Hebrew term in ver. 43, verily, which
nevertheless, does not necessarily assume that a Hebrew is addressed.
Comp. Matt. xxv. 40. Hence the old opinion, that the penitent
thief was a Gentile, remains plausible. I have said above, it may be
inferred. [But the contrary is more probable. Alf. Omit Xeratv,
saying, and for et, if, read ouyi, Tisch., Alf. Render, Art thou not the
Christ? Save, etc., said in mockery. Mey.J Saying — With furious
impatience and rage.
40. The other — The painful cross greatly aided his repentance. Re
pentance on a bed of ease is rare. [For iiziziya auzqi Xeywv, rebuked
him, saying, read imziymv auzib iipq, rebuking him, said. Tisch., Alf.
You see united here, penitence, faith, confession, prayer, reproof,- and
whatever is worthy of the Christian. The abuse of this most rare
and precious example is fraught with danger ; its legitimate use is
most profitable. V. G.J Dost thou not even fear — Not to say, desire,
[Fear is the beginning of spiritual improvement. V. G.J Tear-
Therefore he himself was afraid. Seeing — This would have been
sufficient cause of fear. The same — As He and I.
41. Justly — The penitent approves the penalty of his sin. This
man — The penitent thief had seen and heard the course of the Lord's
suffering, at least from the time he was led forth from the city: or he
may even have seen and heard Jesus before. [Or we may suppose
instruction from Christ to have been given him at this time. But in
any case, now, when the apostles are not yet fully persuaded that
Jesus will return, this man's faith is astounding. De W.J Nothing
amiss — Nothing unseasonable.
42. [Omit Rupee, Lord. Tisch., Alf'] Remember— He asks mod
estly. "Remembrance" is far-reaching. An exquisite prayer. Lord
— He publicly addresses as Lord, Him whom his own disciples had
abandoned. Comest — Hereafter, from heaven. In contrast with to
day. [In thy kingdom — Gr. iv zfj ftaaiXsia aou, not as Eng. Yer.into thy
kingdom. Alf] He* acknowledges him to be such a King, as can,
though dead, benefit the dead. Not even the apostles had at that
time so clear a conception of Christ's kingdom. Kingdom — Frequent
mention of his kingdom had preceded. See ver. 2, 3, 37, 38. Faith
earnestly accepts the truth, perverted by adversaries.
43. [Omit 6 ' fqaouc,- Jesus. Tisch., Alf. Read, And he said,
etc.] To-day — The repentant robber could hardly have expected

LUKE XXIII. 48. 527
death on that day. But the breaking of the legs was made to sub
serve this end. Thus the Lord's promise was fulfilled. [The desig
nation of the time, to-day, is not to be referred to the verb, / say, as
if the robber were to await his entrance into Paradise for some long
time. That the words were uttered on that day, is self-evident.
Jesus never said, To-day I say ; but he repeatedly said, I say. There
fore we must read, To-day shalt thou be with Me in Paradise. Thus
are the Lord's power and grace, and his own immediate entrance
into Paradise, declared. V. G. That was salvation indeed, ver. 39.
Harm.J With me — Much more then did Jesus himself come to Para
dise. [A fact which when communicated to them must have greatly
consoled Mary, wife of Cleopas, Mary Magdalene, Jesus' mother her
self, and the beloved disciple, against men's bitter taunts. Harm.J
In Paradise — In which there are more fruitful trees than in Golgotha,
and immortality ; Rev. ii. 7, note. Jesus, in his severest agony, ap
plies the grandest title to the blessed abode. Comp. note on ch. xvi.
22. This departure to Paradise differs indeed from the ascension to
heaven, John xx. 17, but shows, notwithstanding, that his descent to
hell is to be explained in a good sense.
44. [Add :qdq, already, after ijv, it was. Tisch. Alf] All — Mid
way darkness from the sun obscured the whole upper hemisphere ; and
the moon, which was then in opposition to the sun, and not receiving
the sun's light, left in darkness the lower hemisphere.
46. Father — The Father received Jesus' Spirit : Jesus receives the
spirits of believers : Acts vii. 59. I — [Gr. napo.zi&syai, I commend.
Tisch., Alf, etc., not as common text, napa&qaoyai, will commend;
Beng. follows the latter.] Will commend — In the very act. [Com
mend — The act of death, strictly speaking ; an actual delivering up
of His spirit to His Father; comp. John x. 18. Alf. In trust, at
death. At this most precious moment the atonement was made. V. G.J
47. [Render, Truly this man was righteous. Alf.J Truly — Before
it seemed doubtful to the spectators : now he affirms it. A righteous
—This avowal of his righteousness involves the endorsement of all
Jesus' nvords, even of the doctrine of Jesus' divinity, ver. 46. Matt.
xxvii. 54, inasmuch as this was the very subject in dispute even be
fore Pilate. John xix. 7. Comp. Is. xii. 26, 23.
48. Sight — The mere spectators [who had before been incited by
the high priests to cry, Crucify Him, but who now were very differ
ently affected, Harm.J were now thinking saving thoughts, and were
being prepared for the Pentecost, Acts ii. ; but the perpetrators of
the deed were mostly agitated. That sight — Of the cross. The

528 THE GNOMON OF THE NEW TESTAMENT.
things which were done — At Jesus' death. The sight they had
sought, was attended with an unexpected sight.
50. Good and just — Rom. v. 7. Every good man is also just;
But the converse is not true. Luke mentions the whole [goodj before
the part [just]. Paul observes the difference between these words
more strictly.
51. The same — He alone. [If anything wrong goes on without
your consent, at least do not approve the act. V. G.J Nicodemuswasa
ruler indeed, but he is not called a counselor. To the counsel — See
ver. 1. The phraseology resembles Ps. i. 1. Deed — Ver. 33.
53. [For edqxsv auzb, laid it, read ed-qxev auzbv, laid him. Tisch.,
Alf.J 54. That day was the preparation — The term preparation is used as
an epithet. Drew on — Gr. iiteipmaxs, began to dawn. The Sabbath began
at evening : and yet it is said, was beginning to dawn ; for even the
night has its own light, especially at the full moon, as at that time,
[Omit the second xai, and. Tisch., Alf.J
55. [Omit xai, also. Tisch., Alf.J Beheld — In order the more
easily to anoint him the next day but one. The sepulchre — Ver. 53.
56. Prepared — They lived in Galilee ; ver. 49. The service they
rendered him is the greater, because performed away from home, and
attended with greater cost and trouble. [You here perceive truly un
wearied piety and zeal arising from faitli ; which very faith, however,
forthwith became strangely obscured in those souls. Harm.J Spices
• — Which are dry. Ointments — Which are liquid. The Sabbath—
The rest of the Sabbath was more important than that of the feast.
[Christ's rest in the tomb claimed only this whole Sabbath, which is
on that very account most worthy of consideration. What then took
place in the invisible world will greatly benefit believers, so long as
aught of them shall remain ; nay, indeed to all eternity. V. G.
Doubtless the rest of this Sabbath wrought most favorably upon those
fearful but precious souls, nay, indeed upon the Saviour himself. 1
Pet. iii. 18, 19 ; Acts ii. 24, etc. Harm.J

CHAPTER XXIV.

1. [Omit xai ztvsc auv auzaic, and certain others with them. Tisch,
Alf.J Certain — Other women, not from Galilee.

LUKE XXIV. 18. 529
* 2. The sfowe— Luke has not mentioned about the stone before ; but
assumes in the narrative itself that it had been rolled to the tomb's
mouth. (Comp. John xi. 38.)
3. [Omit zou Kupiou 'Iqaoiu, of the Lord Jesus. Tisch., not Alf.J
4. ilfen — Angels. See ver. 23. Comp. Matt, xxviii. 5.
5. The living — Him, who not only has revived, but is absolutely
the Living, [the Life itself. Ols. The truth of the resurrection . is
most certain. V. G.J Among the dead — In the condition and place
of the dead.
7. The Son of man — This is repeated from discourses uttered be
fore his passion. But the Lord himself did not style himself Son of
man, after his resurrection, but either spake in the first person, or
expressly employed the name Christ. Of sinful men — The Gentiles.
10. It was — Which, [plur.J So Deut. xxvii. 9, and Moses spake,
and the priests — saying. So 1 Cor. ix. 6. The names are given here
as those of witnesses.
12. [Tisch. omits this verse; Alf. and Mey. retain it.] Departed
— Gr. d-KY^ds npbc eauzbv, departed to his own home. As to the fact,
comp. ver. 34 ; concerning the phrase, comp. note on John xx. 10.
16. Were holdcn — The contrast is in ver. 31, were opened.
17. He said — It is characteristic of wisdom, to enter easily into
profitable conversation. John iv. 7, 8 ; Acts viii. 30.
18. [Omit 6, the, before eic, one. Tisch., Alf.J The one — The
other's name is not stated; yet he was also dear to the Lord. So too
John i. 35, 40. The godly are mentioned not for their own sake, but
for that of others. [Long ago Origen indeed regarded Peter as the
companion of Clcopas ; but in that event, either Peter would have
spoken, or at least Cleopas would have appealed more distinctly to
• Peter's narrative, ch. xxiv. 24. Moreover, both these disciples are
expressly distinguished from the Eleven, ver. 33. Harduin suspects
that Cephas, Gal. ii. 9 ; 1 Cor.' i. 2, 9, 15, was a different disciple
from Peter ; and from 1 Cor. xv. 5, that he was Cleopas' companion.
But from 1 Cor. xv. 9, it clearly appears that Paul speaks of Kephas
as an apostle. One may more reasonably ask, whether the Simon to
whom the Lord appeared was not a different disciple from Cleopas'
companion, and from Peter or Kephas, (as he is otherwise called,)
since our Lord appeared to the latter Joefore Peter returned to the
rest from the walk mentioned in ch. xxiv. 12. Whichever view be cor
rect, the Saviour undoubtedly appeared to the women first ; then
to some of the disciples not dignified with the name of apostles; at
last to Simon Peter, who especially needed such a favor, and to the
rest of the apostles, who, with Peter, should have entertained faith

530 THE GNOMON OF THE NEW TESTAMENT.
before all the rest, and that too of a loftier character. Harm.J Art
thou only a stranger — Jesus here seems to have retained the Gal
ilean dialect, as Cleopas does not take him for a citizen of Jeru
salem. 19. Concerning — This clause, after the description of the Subject
(Jesus,) is explained in ver. 20 ; comp. ver. 14, and 18, end.
21. [ Were hoping — Gr. 'ijXni^oyev, not trusted. A word of weak
ened trust, and shrinking from the avowal that they still believed this.
Alf.J Beside all this — Heb. m hi ay. Third — Therefore after Jesus'
death they seem to have entertained some hope on the first and. se
cond day, which however they abandon on the very day of its fulfill
ment. Done ; Gr. &yse, used impersonally.
24. [Had said — That the body was not in the tomb. V. G.J
25. Fools — In proportion to the sluggishness or activity of faith,
the worse or the better is the mind, Gal. iii. 1 ; John i. 49. [A
salutary reproof. Slow — We should be quick to believe where
any word of God warrants faith. V.G.J On the authority of— [Gr.
ini, not rendered in Eng. Ver.] Ye have the words of the prophets,
and yet ye do not believe. Very similarly did, because of, is used in
John iv. 41, 42.
26. These things — Which are to you grounds of doubt, are charac
teristic of Christ. Ought — Because foretold. To suffer — On this
point of faith men's slowness is especially manifest. See Matt. xvi.
22. [The Christ— -The Redeemer of Israel, ver. 21. V. G.J To
enter — Which could not otherwise have been accomplished.
27. [For kauzou, himself, read auzou, him. Tisch., Alf.J Thethings
concerning himself — Namely, what had been written. They were
doubtless the same passages which the apostles afterwards used es
pecially to quote. x
27. He made as though he would have gone farther — And he would
have gone, had they not constrained him, and would perhaps have ap
peared to them in another way.
29. Abide— They besought him, from love, for his own sake, and
from hospitality, not to venture on a journey by night,
30. Took — As was his wont. [Thus assuming among his disciples,
as usual, the place, not of guest, but of householder, or host. Mey]
31. [ Were opened — Antithesis, tvere holden, ver. 16. Mey.J He
vanished- — This too declared his identity. Jesus' first appearances
after his resurrection were of short duration, that there might be more
room for faith.
32. Did burn — Gr. ijv — x'atoyevq, ivas burning. Intensely'and long.
[A most blessed feeling ! V. G-J Was— They noticed it more after-

LUKE XXIV. 44. 531
wards, than during the burning itself. He spake to us — Gr. iXdXst
fiyiv, This means more than with us. [Omit xai, and, after bdip, way.
Tisch.. Alf. He opened^-Scr'votnre is opened when the understand
ing is opened, ver. 45. V. G.J
33. The same hour — Of the night or the evening. They fear not
now the journey by night, from which they had previously dissuaded
their unknown companion, ver. 29. [They returned — Without delay.
V. G.J Gathered together — As if on a sudden emergency.
34. Saying — He had appeared to both parties, so that thereby
they who had seen him mutually confirmed one another. So Acts ix.
10, 12; x. 3, 10; Exod. iv. 27, 28. Indeed— They cast away their
former doubt, but not completely; ver. 37. Mark xvi. 13.
35. He was known — Gr. iyvma&q, made himself known. So jniriN,
Sept. Num. xii. 6, I will make myself known. So I caused myself to
be found, Rom. x. 20.
36. [Omit 6 'fqaouc, Jesus. Tisch., Alf. Also omit xai Xeysi auzotc,
Eipqvq byiv, and saith unto them, Peace be unto you. Tisch. not
Alf.J Stood — Before they perceived his entrance. In the midst —
This is more significant than into the midst. Peace — A form of salu
tation, applied by the Saviour to higher things: Eph. ii. 17. It is I,
be not afraid — Gr. iym siyt, yrj ipoftsiads. This is the reading of most
Versions, and of the manuscript of Wolf: apd they are in consonance
with ver. 38, 39. [But is not genuine. Tisch. Alf, etc.]
38. Thoughts— -The Lord discloses, their thoughts. [The general
isense is : why have you not at once, without consideration, recog
nized me ? for I am. Mey.J Arise — A well chosen phrase. Our
thoughts are hidden from us, before they arise.
39. I myself — Jesus. A spirit — See ver. 37.
40. [Tisch. omits the verse; Alf. with good reason retains it.] His
hands— Weil known. Touch and sight assure the soul.
41. While they yet believe not — They doubtless believed, otherwise
they would not have rejoiced : but a full exercise of faith was impeded
by their joy. Strong emotion and earnest inquiry mutually embar
rass each other. .
43. Did eat — Voluntarily, without any necessity, therefore, he did
not also drink.
44. He said — Namely, on the day of Ascension. See ver. 50,
comp. Acts i. 2, 5, 9. [Add you after Xoyoi, and read, These are my
words which, etc. Tisch., Alf.J Yet — It was a sad thing to hear
before it took place ; but a most joyful one now that it has hap
pened. [ Was yet with you — For he had now been severed from them
by death; nor was their former association renewed by his resurrection.

532 THE GNOMON OF THE NEW TESTAMENT.
Mey.J In the law — Here we have the division of the Hebrew Scrip.'
tures. The prophets — Former and later. In reference to the former,
the Prophets are put before the Psalms. Concerning the twelve espe
cially, see Sir. xlix. 12. The Psalms — The Hagiographa, [Sacred
writings,] in which the Psalms occupy the first place ; a remarkable
portion ofthe Scriptures, where also Christ and his kingdom are very
fully discussed. See note on Heb. x. 8.
45. Opened — Many obstacles in our mind need to be removed un
til we understand. See Acts xvi. 14. He opened both by his power
and his word. The Scriptures — How powerfully Peter not long
after presented the Scriptures ; Acts ii., etc., and how wisely too,
Acts i. 16, 20.
46. [Omit xai ouzwc edei, and thus it behoved. Tisch., Alf. Read,
It is written that Christ should suffer, etc.]
47. Beginning — Gr. dp^dysvov. The accusative absolute, as in
Acts x. 37.
48, 49. [Omit de, and. Tisch., Alf.J Witnesses — the promise-
John xv. 27, 26.
49. I send — The present. Comp. John xx. 17, note. The promise
—That is, the Spirit who has been promised ; Acts i. 4, ii. 33, notes.
This was clear to them from his conversation with them, John xiv,
16, 17. For d7roazeXX.sadai, to send, is mostly used of persons; rtey-
jvsadai, to send, of the person and the thing. The abstract for the
concrete suits those e'arly times of the church ; comp. note on Matt.
iv. 17. So, soon after, power. Of my Father — The Father promised
and bestowed through his Son. [Omit the word lIspouaaXqy, of Je
rusalem. Tisch., Alf.J Jerusalem — For there they were to receive
the promise. [Without this direction they would doubtless have left
the city. V. G.J Endued — Suddenly and completely. We are
naked without the heavenly power. They had heretofore been puri
fied through the word, John xv. 3 : now clothing also is promised.
From on high — Whither Jesus ascended. The height, for heaven, is
an expression from sacred poetry. See Eph. iv. 8, from Psalm
lxviii. 18.
50. [And he led them out — Mark and Luke expressly mention the
ascension in its proper place ; John (ch. xx. 17) and Matthew (ch.
xxviii. 18, 20) only incidentally. He who believes Christ's resurrec
tion believes all that follows it. Therefore the Gospel history pro
perly extends to the resurrection : Acts i. 22; Rom. x. 9. Harm]
Out — To where he suffered. [A remarkable place was the Mount of
Olives, Acts i. 12, and Bethany especially so, as regards all those
things recorded in John xi. 1, etc., xii. 1, etc.; Luke xix. 29, etc.; Matt,

LUKE XXIV. 53. 533
xxi. 17, xxiv. 3 ; Luke xxii. 39. Comp. Zech. xiv. 4. Harm.J Lifted
up — The gesture of one praying or blessing. He did not now lay his
hands on them. Comp. John xx. 22, note. He blessed — This bless
ing belongs to all believers ; for the eleven, and those with them re
presented these.
51. [ While he blessed them — The love of Jesus to his own contin
ues unto the end (John xiii. 1). He parts from them, but to unite
them more nearly to himself. Q. Tisch. omits xai dvsipepezo sic rdv
obpavbv, and carried up into heaven. Alf. retains it.]
52. [Tisch. omits itpoaxuvqaavzsc auzbv, worshiped him, and Alf.
retains it.] Worshiped — In the attitude described, Acts i. 11. Christ
is God. Joy — They no longer grieved for the sight of the Lord.
This was a prelude to Pentecost. John xiv. 28. [Doubtless they
rejoiced both for the past and in the promises for the future. Harm.J
So of the Eunuch and Philip, Acts viii. 39.
53. Continually in the temple — Ch. ii. 37. Praising — Which is
the fruit of joy. [Tisch. (not Alf.) omits xai euXoyouvzec, and bless
ing]

534 THE GNOMON OF THE NEW TESTAMENT.

ANNOTATIONS

GOSPEL ACCORDING TO ST. JOHN.

In this book* is set forth the history of the Son of God while he
dwelt among men, and
'I. Of his first days : where the writer, premising a
summary of the whole, - ... Ch. i. 1-14
Records the testimony which John the Baptist
gave after the Lord's baptism ; and his drawing
disciples for the first time.
Here is noticed, what happened
On the first day, ----- 15-19
Next day, ..... 29
Next day, .... 35
The day following, .... 43-51
*He is the chief Evangelist, the one whom we could least spare; [Comp. Luther:
" John records fewer of Christ's works, which avail me not, but more of his words,
which give life, than the others ; hence John's Gospel is the unique, true Head-Gospc!,
and is far to be preferred to the others ;'' Ernesti : " John's Gospel is Christ's heart i"
Herder : " It is all heart and soul, the abiding Gospel ;" all in L., who says, John's Goa.
pel is distinguished by 1. Its plan and unity, as a connected whole; 2. The charm of the
noble and kindred spirit in which John enters into and sets forth the facts; 3. The satis
factory answer it affords to several hislorical questions, which the others suggest, but do
not satisfy ; 4. The spiritual and living apprehension which John exhibits, of Christ's
nature and teaching.] He assumes much that is recorded in the three former Gospels;
all the events which preceded the Lord's baptism : first of all, the place of his nativity,
comp. ch. vii. 42; also the name of the mother,of Jesus; His temptation in the wildemm;
John's own name, and that of his brother and of the other apostles; the ciratmstanca
which caused the Baptist to be imprisoned ; also his death ; the transfiguration, althmi}!
John was himself present at it ; lastly, the agony at the Mount of Olives, and Jesiu
prayer that the cup might pass from him. In modern expression, one may cull John ¦
book a Supplement to the Gospel History, as set forth by Matthew, Mark, and Luk"
And in this supplement, one may fix on four divisions, first chapters i.-v.; second, ch. vi.
thijd, ch. vii.-x. ; fourth, ch. xi.-xxi. — Harm.

John. 535
The third day, - - - - - Ch. ii. 1
After this, ----- 12
II. Of the intervening two years occupied with
journeys chiefly to Jerusalem.
I. Journey to his first Passover, ... 13
1. Acts in the city :
1. Zeal for his Father's house, - 14
*2. Power and wisdom of Jesus, - - 23-25
3. Instruction of Nicodemus, - - iii. 1-21
2. Sojourn in Judea ; crowning testimony of
John, - -. - - - 22-36
3; Departure from Judea, through Samaria, to
Galilee, where he heals the nobleman's
son, - - - iv. 1, 4, 43, 46-54
II. Journey to the feast of Pentecost, - - v. 1
Here are recorded acts
1. In the city, .... 2-47
2. In Galilee, before the second Passover,
and subsequently, - - vi. 1, 4, 22-71 ; vii. 1
III. Journey to the Feast of Tabernacles, - 2—13
Here are recorded acts,
1. In the city,
1. In the midst of the feast, and at its
close, - - - 14, 37-53 ; viii. 1
2. Afterwards, ... - 2-x. 21
3. At the feast of the dedication, - - 22
2. Beyond Jordan, - - - 40-42
III. Of his last days, which were,
I. Before the great week ; where we see
1. Two days spent outside of Judea, Lazarus
sickens and dies, - - xi. 1-6
2. Journey to Judea : raising of Lazarus ;
counsel of Caiaphas ; sojourn of Jesus in
Ephraim, commandment of adversaries, - 7-57
3. Sixth day before the Passover : supper at
Bethany ; anointing of Jesus, - xii. 1-11
II. In the great week, his third Passover, there
was,
1. On the first day, and afterwards^ royal en
try into the city : desire of the Greeks ;
obstinacy of the Jews ; testimony of Jesus, 12—50
2. On the fourth day, washing the disciples'
feet ; indication of the traitor, and his de
parture by night, ... - xiii. 1-30
3. On the fifth day,
'' QlSOOllPSf1
1. Before the Passover Supper, 31,36-38; xiv. 5,8,22-31
2. After the Passover Supper, followed
by prayer, - - xv.-xvii.
2. Beginning of the Passion, ,

536 THE GNOMON OF THE NEW TESTAMENT.
1. In the garden, - - Ch. xviii. 1-U
2. Before Caiaphas, ... 32—27
- 4. On the sixth day :
1. Passion under Pilate :
1. In the Judgment Hall, - xviii. 28-xix. 16
2. On the Cross, - - - l7_go
2. Death, ----- 30-37
3. Burial, .... 38-4^2
III. After the great week :
1. On the very day of the Resurrection, - xx. 1
2. Eight days after, - - - 26-31
3. Later, ----- xxi. 1-25

CHAPTEE I.
1. In the beginning was the Word, and the Word was with God,
and the Word was God — This is thunder brought to us by the Son of
Thunder ; this is a voice from heaven, to which human conjecture ob
jects in vain. By no reasoning could any orthodox believer better
confirm this capital text, or more effectually refute Artemonism, than
has Artemon's* modern follower himself, i. e. Samuel Crell, in main
taining through the whole of that book, which he has entitled, "The
Beginning of John's Gospel restored out of Ecclesiastical Antiquity,"
that, instead of f9eoc, God, should be written dsou, Gods. [Crell's
book is quite forgotten ; and if such baseless conjectures ever de
manded an answer, they do not now. We therefore omit so much of
Bengel's comment on the first, verses, as is mere controversy with
Crell ; and substitute the following sketch of the exposition of the
term ?*6yoc, Logos, word:
1. Rendering. The general meaning of Logos in every such
connection, is the word ; said symbolically of the law-giving,
creative, revealing activity of God. This is naturally suggested here
by the obvious reference to Gen. i. 1, 3.
* Artemon, a heretic of the latter part of the second century, who interpreted Scrip
ture history capriciously, stigmatized the doctrine of Christ's divinity as a new inven
tion, claiming the Apostles on his side of the question ; yet admitted the sinlessness and
the rniracul-ms conception of Jcsns, and his superiority to all other prophetSi throug
his righteousness. Dorner, i. 51)5, 6.

john i. i. 527
, Many have seen in this but a bold personification of the Wisdom or
Reason of God, as in Prov. viii. 22. But this sense of Logos does
not occur in the New Testament, (so De W.,) and is excluded by the
reference to the history of Creation. (Mey.) Besides, the repeated
with God, ver. 1, 2, compels us to distinguish the Logos from God ;
the words became flesh, ver. 14, cannot be said of an attribute of God ;
and the Baptist's testimony, ver. 15., in direct connection with this
introduction, (comp. also such sayings of Christ -as ch. viii. 58 ; xvii.
5,) shew clearly that John attributes personal preexistenee to the Lo
gos. Similarly, every attempt to explain away this profound sense
of Logos is inadequate ; and most axe ungrammatical.
Thus the fundamental thought of this introduction is that the origi
nal, all-creating, all-quickening, and all-enlightening Logos, or personal
Divine word, became man in Jesus Christ. L. So Mey., De W., Ne-
and., Alf, Thol, Ols.
2. Origin and History of the Idea, (a.) John uses the term Logos
without explanation, assuming that his readers know it to bear this sense.
Accordingly, we find this conception of it not new with him ; but a
chief element in the development of the Old Testament theology. In
the Mosaic account, God's revelation of himself in the Creation was,
in its nature, Spirit, (Gen. i. 2,) in contrast with matter, and in its
form, a word, (Gen. i. 4,) in contrast with every involuntary materi
alistic or pantheistic conception of the creative act. (L.) The real
significance under this representation of the invisible God's revelation
of himself by speech, became the germ of the idea of the Logos.
With this thought all Judaism was pervaded; that God does not
manifest himself immediately, but mediately ; not in his hidden
invisible essence, but through an appearance ; an attribute, emanation,
or being, called the Angel of the Lord, (Ex. xxiii. 21, etc.) or the
Word of the Lord. Indeed, to the latter are ascribed as his work,
all divine light and life, in nature and history ; the law, the promises,
the prophecies, the guidance of the nation. (Comp. Ps. xxxiii. 6, 9.
cvii. 20; cxlvii. 18; cxlviii. 8; Is. ii. 1, 3; Jer. i. 4, 11, 13; etc.,
etc. Even such poetic personifications as Ps. cxlvii. 15; Is. Iv. 11;
contain the germ of the doctrinal personality of the Word.) L., Mey.,
Thol. (b.) Another important element of Hebrew thought was the Wis
dom of God. The consideration of it became prominent only after
the natural attributes of God, Omnipotence, etc., had long been ac
knowledged. The chief passages are Job xxviii. 12, etc. Prov. viii.
and ix. Even the latter is a poetic personification ; but this is based
on the thought that Wisdom is not shut up at rest in God, but active
68 •

538 THE GNOMON OF THE NEW TESTAMENT.
and manifest in the world. It is viewed as the one guide to salvation,
comprehending all revelations of God ; and as an attribute, embrac
ing and combining all his other attributes. This view deeply influenced
the development of the Hebrew idea of God. At that stage of reli
gious knowledge and life, Wisdom, revealing to pious faith the harmony
and unity of purpose in the world, appeared to be his most attractive
and important attribute ; the essence of his being. One higher step
remained ; but the Jew could not yet see that God is Love. L.
(c.) In the Apocryphal books of Sirach, ch. i. and xxiv., and Ba-
ruch, ch. iii. and iv. 1-4., this view of Wisdom is developedvyet more
clearly and fully. The book of Wisdom (written at least 100. B. C.)
praises Wisdom as the highest good, the essence of right knowledge
and virtue, and as given by God to the pious who pray for it. (Ch. vii,,
viii.) See especially ch. vii. 22, etc., where Wisdom has divine dignity
and honors, as a holy Spirit of Light, proceeding from Cod, and
penetrating all things. But this book seems rather to have viewed it
as another name for the whole Divine nature, than as a person dis
tinct from God. And nowhere does it connect this Wisdom with the
idea of Messiah. It shows, however, the influence of both Greek and
oriental philosophy on Jewish theology, and marks a transition from
the- Old Testament view to that of Philo, etc. L., Dorner.
(d.) In Egypt, from the time of Ptolemy I. (300 B. C.) there were
Jews in great numbers ; their head-quarters being Alexandria ; (Philo
estimates them at a million in his time, A. D. 50. Neand. ;) and there
they gradually came under the influence of the Egyptian civilization
of that age, a strange mixture of Greek and Oriental customs and
doctrine. Aristobulus, about 150 B. C, seems to have endeavored
to unite the ancient doctrines of Wisdom and the Word of God with a
form of Greek philosophy. This effort, the leading feature of the
Jewish-Alexandrian school, culminated in Philo, a contemporary of
Christ ; who strives to make Judaism, combined with, and interpreted
by, the Platonic philosophy, do the work of the idea of Messiah, af
fording, by the power of thought, a complete substitute for it. This
attempt to harmonize heathen and Jewish elements, while it led in
him to a sort of anticipation of certain parts of Christian doctrine,
explains how he himself vacillates between opposite and irreconcil
able views. Dorner., L.
(e.) Philo represents the Absolute God as hidden and unknown;
but surrounded by his powers as a king by his servants ; and through
these as present and ruling in the world. (These powers, dwdpus,
are, in Platonic language, ideas, in Jewish, Angels.) These are dif
ferent and innumerable; the original principles of things; theimma-

john i. 1. • 539
terial world ; the type of which the material is an image. The two
chief of these in dignity are the dsbc, God, the creative power, and
the Kupioc, Lord, or governing power, of the Scriptures. But all
these powers are essentially one, as God is one ; and their unity, both
as they exist in God, and as they emanate from him, is called the
Logos. Hence the Logos appears under two relations ; as the Beason
of Cod, lying in him, the Divine Thought ; and as the out-spoken
word, proceeding from him and manifest in the world. The former
is in reality one with God's hidden being ; the latter comprehends all
the workings and revelations of God in the world ; affords from itself
the ideas and energies by which the world was framed and is upheld;
and filling all things with divine light and life, rules them in wisdom,
love, and righteousness. It is the beginning of Creation ; not unorigi-
nated like God, nor made, like the world ; but the eldest son of the
eternal Father, (the world being the younger ;) God's image ; the
Creator of the world; the mediator between God and it; the highest
angel ; the second God ; the high priest and reconciler. L., Dorner.
(f.) Liicke concludes that, such being the development of the doc
trine of the Logos when John wrote, although there is no evidence
that he borrowed his views from Philo, yet it is impossible to doubt
the direct historical connection of his doctrine with the Alexandrian.
(So too Be W.) And Meyer thinks that if we suppose John's doc
trine entirely unconnected with the Jewish and Alexandrian philoso
phy, we destroy its historic meaning, and its intelligibleness for his
readers. It must be admitted that the term Logos seems to be chosen,
as already associated in many minds with a class of ideas in some
degree akin to the writer's ; and as furnishing a common point of
thought and interest with those speculative idealists who constantly
used it, while presenting them with new truth. Neand., Ols., Thol.
(g.) But any connection amounting to doctrinal dependence of John
upon Philo is utterly contrary to the tenor of Philo's own teaching.
For he even loses the crowning feature of Hebrew religion, the moral
energy expressed in its view of Jehovah's holiness, and with it the
moral necessity of a divine Teacher and Saviour. He becomes
entangled in the physical notions of the heathen, forgets the wide
distinction between God and the world, and even denies the independ
ent, absolute being of God, declaring that, were the universe to end,
God would die of loneliness and inactivity. The very universality
of the conception, its immediate working on all things, would have
excluded to Philo the belief that the whole Logos, not a mere part or
effluence of his power, became incarnate in Christ. " Heaven and
earth cannot contain me," cries his Logos, " how much less a human

540 THE GNOMON. OF THE NEW TESTAMENT.
being." And on the whole it is extremely doubtful whether Philo
ever meant formally to represent the Logos as a person, distinct from
God. All the titles he gives it may be explained by supposing it to
mean the ideal world, on which the actual is modeled. At most, we
can say that he goes beyond a mere poetic personification, and pre
pares the way for a distinction of persons in. the Godhead. Dorner,
(h.) John's connection with the doctrines of the later Jews, though
less noticed, is at least as important as that with Philo. In the Apocry
phal books, as we have seen, the idea of the Logos was overshadowed
by that of the Divine Wisdom. But it reappears, prominently and
definitely, in the Targums, especially that of Onkelos. These were
written, indeed, after John's Gospel ; (Onkelos, the earliest, wrote
not later than the 2d century, A. D.) ; yet their distinguishing doc
trines certainly rest upon ancient tradition. They represent the
Word of God, the Memrah rnnn, or Dibur im, as the personal self-
revealed God, and one with the Shekinah nraB', which was to be mani
fested in Messiah. (Mey., Comp. above a.) But it would be absurd
to claim that John borrowed his idea of Messiah from the Jews; who
in him looked for, not a spiritual' revelation of God in clearer light,
to save men from sin by suffering and love ; but a national deliv
erer, to gratify their worldly and carnal desires of power ; (Neand.)
Not even for the divine Word become flesh, and dwelling among .men,
but for an appearance, a vision, a mere display; or at most an unreal/
docetic humanity. Ols., etc.
3. Summary of the doctrine — The Logos here is the real, personal
God, the Word ; who did not begin to be when Christ came, but was
originally, before the creation, with God, and was God. He made
all things, ver. 3; (Philo held to the original, independent existence
of matter, the stuff, uXq, of the world, before it was framed.) ; He is
holy light, which shines in moral darkness, though, rejected by it.
(Philo has no such height of mournful insight as this.) This Logos
became man in the person of Christ, the Son of God. (Philo con
ceives of no incarnation.) Thus John's lofty doctrine ofthe Messiah
is not in any way derived from Jewish or Gnostic speculations; but
rests partly on pure Old Testament doctrine, and chiefly, on what he
learned from Christ himself. His testimony to this forms the histor
ical part of his Gospel. L., etc.] In the beginning — John's style,
especially in this passage, is pre-eminent for its simplicity, subtlety,
and sublimity. That Beginning is meant, when all things began to be
and were created by the Word, ver. 3. ' Ev dp%fj, he says; that is,
In the Beginning, as the Sept., Gen. i. 1, and Prov. viii. 23. That
The Beginning of no later period is here meant, is proved by the

JOHN I. 1. 541;
whole course of events ; for the beginning of the Gospel was made,
when John went forth, Mark i. 1 : but the beginning here spoken of,
is more ancient than the incarnation of the Word. In turn, none is
higher than this. In the beginning of heaven and earth, God created
the heaven and the earth : in the same beginning of heaven and earth,
and the world, ver. 10, already the Word was, without any beginning
or starting point. [But while adopting this phrase from Gen. i. 4,
John elevates it, from its reference to a point of time, the beginning
of creation, to the time of absolute pre-existence ; before any creation,
which is not mentioned until ver. 3. Mey. It is therefore here equal
to, before the world was, ch. xvii. 5. L. Comp. xvii. 24 ; Eph. i. 4.
Be W. August, well reminds us that this beginning had no beginning.
Calv] The Word itself is simply eternal ; for the eternity of
the Word and that of the Father are described in the same manner.
He was, when first was made all that began to be. Artemon main
tains that John means the beginning of the Gospel ; and thus explains
the verse ; In the beginning of the Gospel was the Word ; and the
Word, through his first ascension to heaven, was, in the same begin
ning, with God, etc. He attempts to support this explanation by the
authority of some of the ancients, Phqtinus, and the like. This gives
us no anxiety ; error gave birth to error as much of old as to-day.
Artemon throughout, contends that Justin Martyr first taught that
Jesus was the Son of God before the world was made. But Justin
|raises that doctrine as new, not because recently invented, but be
cause it had been unknown to Trypho, and such persons. We will
bring forward in this place a single testimony of Ignatius, who in his
Ep. to the Magnesians, § 8, says, " There is one God, he who mani
fested himself through Jesus Christ his Son, who is the Eternal Word
of himself, and did not come forth from silence." The objections
with which Artemonius meets this passage (P. ii. ch. 36, etc.) are so
far-fetched, that they ought not to carry away the reader, but to con
firm him. Was — Not, was made. See the distinction between these
words, ver. 10, 14, 15 ; ch. viii. 58. The Father also is called He
that is, etc., Rev. i. 4. The Word was before the world ivas made,
in which he afterwards was, ver. 10. The Word — Gr. Xbyoc, Lat.
aermo, Verbum, or even Logos: that Logos of whom ver. 14 speaks.
Whence is it that John calls him The Word ? From the beginning
of his first Epistle, says Artemonius, (P. ii. ch. 14 and 19,) it is
plain that the expression may be more properly regarded as adopted
from the Gospel into the Epistle. In both writings he names the
wgos before he comes to the name Jesus Christ. But he so terms
not in imitation of Philo, much less of Plato ; but by the same

him,

542 THE GNOMON OF THE NEW TESTAMENT.
Spirit which taught the prophets of the Old Testament to speak thus.
See Gen. i. 3 ; Ps. xxxiii. 6, Sept., By the word of the Lord the
heavens were fixed: Ps. cvii. 20, Sept. He sent his word — Hence
the very frequent title, The Word of God, in the Chaldee paraphrase:
also Wisd. xvi. 12, xviii. 15. One and the same mystery in the Old
and in the New Testament is expressed in similar terms. God is a
Spirit, or eternal Mind : the Son of God is the Logos, the inmost and
yet the most express Word of the eternal Mind. He who spiritually
knows the spiritual nature of God, knows too the spiritual nature of
his Word: and understands why he is called the Word even before he
is called the Light and the Life; Comp. 1 John i. 1, etc. Hence just
as the apostles, in speaking of Christ, often distinguish between flesh
and spirit ; so he, whom John terms Logos, the same is termed Spirit
by Clemens Romanus, an apostolic man. One Lord Christ, who hath
saved us, although he was spirit before, yet was made flesh, etc. The
Logos is he, whom the Father has begotten, or uttered as an only-be
gotten Son, by whom the Father speaking makes all things; who
speaks the things of the Father to us. Ver. 1 8 gives the reason why
he is called Logos, and the actual description of what the Logos-is.
It is the only-begotten Son of God, who was in the bosom of the
Father, and hath taken the part of his declarer. This clause, [in the
beginning, etc., was followed by an explanation with an emphatic
addition (epitasis) in the two clauses that follow in this verse. With
God — Therefore distinct from God the Father. Hpbc, usually, unto,
for rtapd, with, as sic for iv, in ver. 18, denotes a perpetual tendency,
as it were, of the Son to the Father in unity of essence. [This is at
least doubtful. L., etc. But napd means with, the idea of place being
prominent; while npbc refers rather to an inner relationship of nature.
Br. in De W.J He was with God in a singular sense, for there was
then nothing out of God. [The words are equivalent to ver. 18,whieh
was in the bosom of the Father. Theophyl. in L.J Again, John speaks.
more absolutely here than in 1 Ep. i. 2, where he says, The Eternal
Life was with the Father, in contrast with the manifestation made to
believers, that they might become sons. Thus we dispose of the dif
ference, which Artemon (P. ii. c. 18) tries to establish between the
expressions of the Epistle and the Gospel. In Diss, ii., too, and
throughout, he interprets the words, to be with God, of an ascension
of Christ to heaven before his baptism. But this interpretation, when
once the beginning is rightly explained, falls at once. If Christ, be
fore his Passion, had trodden the way to life by such an Ascension, he
would not have had it to say afterwards, Thou hast made known<o
me the ways of life ; (Acts ii. 28) and his whole journey, from birtb

JOHN I. 2. 543
to that ascension, would have been of no benefit to us : but the plan
of our salvation would begin only with the descent which followed.
Thus the first two chapters of Matthew and Luke would lose their
force. The words of Ignatius (Ep. to Magnes, § 6) are clear : Jesus
Christ, before the ages, was with the Father, and in the end appeared:
and of Hermas, The Son of God is more ancient than the whole crea
tion, so that he was present at his Father's counsels for founding the
creation. God — Not only was he with God, but also was God, Gr. 9ebc.
The absence of the Greek article, especially in the predicate, does not
weaken it, as meaning the true God. Sept., 1 Kings xviii. 24. And
when the predicate precedes the subject, there is an epitasis, [an em
phatic enlargement of the subject,] ch. iv. 24. Further, the same
signification is confirmed in this passage, from the fact, that then there
was no creation, in relation to which the Word could be called God ;
hence the word God is here used absolutely, [dsbc, therefore, means
strictly God; not merely divine, or a God in a lower sense ; of which
there is no instance in the New Testament, L.„Mey., Thol., De W.J
Artemon is hard pressed by this ; and this fact, therefore, should make
this reading (defended in my apparatus) [where Beng. shows that
Orell's conjecture, Qeou, of God, for dsbc, God, is unfounded. So
Mey., etc.,] the more precious to us. In this stronghold of the faith,
in this most sure centre, we stand unshaken, and fortify ourselves
against all enticements which try to draw us off to everything but the
subject. Was — Not made God, but true God. The Word was God,
and that in the beginning. The Word — Said the third time, with the
greatest force. The three clauses form a climax : the article, Gr. 6
loyoc, marks the subject. [6 dsbc, God, with the article would have
meant the Father, as in the preceding clause, and ver. 2. dsbc, God,
without it, means God as a nature or essence, as here. Thol.J The
Godhead of the Saviour had been openly declared in the Old Testa
ment: Jer. xxiii. 6 ; Hos. i. 7 ; Ps. xxiii. 1 ; and its testimonies are
taken for granted in the New Testament, for instance, Heb. i. Ac
cordingly Matthew, Mark, and Luke make it their aim, to prove rather
that the real man Jesus is the Christ. And when in consequence
some at last had begun to doubt the Godhead of Christ, John
asserted it, and wrote in .this book a kind of supplement to the
Gospels, as in the Apocalypse he wrote a supplement to the pro
phets. 2. He — [Gr. ouzoc, Eng. Ver. the same,J He alone. The word
He comprises the whole of the verse next preceding, as He, or the
same, ver. 7., comprises ver. 6. With God — This is here repeated,
and is now put in contrast with his subsequent mission to men.

544 THE GNOMON OF THE NEW TESTAMENT.
This verse repeats, and sums up in a single statement, the three clauses
stated severally in the preceding verse. This Logos, who was God
was in the beginning, and was with God. A striking antithesis; comp.
ver. 14, and 1 John ii. 1. THE WORD

Was in the beginning God,
With God :

Was made flesh,
And dwelt among us.

Moreover the very congeries of this second verse [i. e., the fact that it
sums up what goes before] manifestly supports this antithesis, the
name Logos not occurring again, until ver. 14. [What does this verse
add to the thought ? John means to say, the original Word is with
God, i. e., in such intimate connection and union with him, that it may
properly be called God, ver. 1. L., and the connection of the phrases
in the beginning, with God, expresses that the relation of the word to
God was his first and highest. Br. in De W.J
3. AU things — Gr. ndvza. A large word, denoting the world, i. e..
the universe of created things, ver. 10. All things which are out of
God, were made ; and all things which were made, were made by the
Logos. [Comp. Col. i. 16; Heb. i. 2. Mey.J Now at last "John
the Divine," passes from the Being of the Word to the Being made
of all things. In ver. 1, 2, the condition of things is described be
fore the world was made ; ver. 3, in the making of the world ; ver. 4,
in the time of man's innocency ; ver. 5, in the time of man's corrup
tion. By him — Opposite to without him. [At auzou, by in the sense,
by means of, through. Christ is not said to have created, but the Fa
ther by him. Ols.J Were made — Gr. iyevezo. This in some measure
is earlier than the xziatc, founding, [rendered creation by Eng. Ver.
in Rom. i. 20, and Rev. iii. 14] of all things, and evidently implies,
as an inference, the making of all things out of nothing. Thus the
phrase all things conveys the impression of something earlier than the
completion of the whole xbayoc, world, and especially than that of
mankind ; to which John comes down in ver. 9, 10. And without—
This sentence expresses something more than the next preceding,
The subject is, Not even one thing : The Predicate is, without Him
was made, which was made. And the o, which, is evidently equiva
lent to b, what, 1 Cor. xv. 10, By the grace of God lam what lam.
Not even one thing — Gr. oude ev. However superlatively excellent,
Which was made— After its kind ; Gen. i. 11, 21, 24. The Preterite
yeyovsv, [has been made, often used in the sense of is,J implies some
thing more absolute than the Aorist iyevezo, was made, though in
Latin both are expressed •alike. AU things, without any exception-.

JOHN I. 5. 540
wire made by him. This John explicitly affirms, against the false
philosophy which excepted matter from creation. L., De W., Ols.
Comp. note on Logos, ver. 1, (3.)]
4. In — First, John says, In him was life: (comp. ch. v. 26.) Then
he calls Him the life. So in 1 John i. 1, 2, first he calls Him the
Word of Life, then the Life ; and ver. 5, 7, God is said to be Light,
and to be in the light. John especially imitates the expressions of the
Lord Jesus. Life — The consideration next to that of being, is that
of life. Then there is no death, then no nature without grace.
[Comp. vi. 33 ; 1 John v. 11. etc. The sense is, All life, physical,
moral, eternal, has its source and ground in the creative, divine word;
L., Mey., so that without his constant vivifying activity, all things
would forthwith fall back into nothingness. Calv.J And the Life —
The Subject : the Life, bestowing life on all things, which were alive.
Was the Light— Light and Life together : ch. viii. 12 : 1 Tim. vi. 16 ;
Phil. ii. 15, 16. As on the contrary, ninSx, Darkness and death.
Yet quickening precedes illumination. Of men — All in the state of
uprightness, from which the consideration of the Logos must not be
severed. Men : nowhere does this mean Adam and his wife ; so it
denotes mankind. The evangelist here comes from the whole to the
part — from those things which were made, or which were alive, to
rational beings. In respect to each, the word Xbyoc, Logos, Speech,
has an appropriate meaning. [The general sense is : through the
creative energy of the word, consciousness and insight into highest
truth were unfolded in humanity. De W.J
5. And — From this verse the doctrine of evil and its origin, re
ceives much light. In darkness — This darkness is not said to have
been made. For it is a privation, incurred by men. [This word ex
presses that state in which mankind lived from Adam's transgression
down to the appearance of the true light. V. G. It includes all
stages of intellectual and moral alienation from God; from simple
blindness, ch. ix. 41, to wilful, obstinate, devilish resistance, viii. 41,
etc. Br., in De W.J In the darkness the glory of the Light is the
more conspicuous. Shineth — Present tense, with the same force as
in lighteth, ver. 9. It always ipaivst, is shining. The Light was al
ways at hand, even in the Old Testament, to remedy darkness and
sin. The same verb ipaivei, shineth, is said of the New Testament, 1
John ii. 8. And — not — Like and — not, ver. 10, 11. The darkness
—i. e., Men wrapt in darkness. Comprehended it not — Men, it seems,
disliked the Light too much, were too deeply sunk in darkness. When
they did not comprehend the Xbyov daapxov, The Word without flesh,
He was made flesh, ver. 14. [The sad, almost tragic tone, of these

546 THE GNOMON OF THE NEW TESTAMENT.
words runs through the gospel, iii. 19 ; xii. 37, etc., prevails in the
first Epistle of John, and accords with the Apostolic view of the
world. (Rom. i. 18, etc.) Further, this introduces the special di sign
of John in this book; i. e., to represent Christ the Light, ,m conflict
with the darkness of the Jews and of men in general. Just as the
Light of God, from the beginning, has not been received by the dark
ness prevailing among men, so Christ was not accepted by his own,
ver. 11 ; ch. xii. 37, etc. L.J
6. There was — or began to be, Gr. iyevezo, not J\v. Not was, the
Evangelist says of John, but was made. The question is asked, how
far the introduction to this book extends. Answer, There is no in
troduction : the treatise itself begins with the beginning of the book.
For in ver. 6, the Evangelist already describes John's office of bear
ing witness of the Light : and in the first five verses, he records what
before had always been the nature and principle of this Liglit. So
far, then, the summary is evidently of things which preceded John;
nor can these by any means be referred to the action of Jesus imme
diately succeeding John, as Artemon refers it, and now the Evange
list opens a more copious description of the recent events. Each is
altogether in its right place. A man — God deals with men through
their like, men ; that they may the more readily take and accept;.
Sent from, God — The definition of a prophet. Comp. Matt. xi. 9,
10. The Participle is hare in immediate connection with the noun a
' man : and in mediate connection with the verb, Began to be. From
God, ver. 33. John — That is, interpreter of the grace of God. Inti
mating this greatness of John, who is mentioned immediately after the
preceding statements. Greater knowledge was brought into the world
through John than had been in all previous ages.
7. For a witness — The evangelist again touches on this, ver. 15,
and again, ver. 19. But with the fullest and most tender feeling he
interweaves with this testimony of the Forerunner his apostolic testi
mony by most noble digressions, in which he explains the Baptist's
office, and explains his brief declarations, partly before, partly after
he records them ; and sets forth the confirmation of his testimony.
[Thus forming a kind of succinct introduction to our Lord's oto
speeches, which were to be set forth in this very Gospel. Harm]
What Matthew, Mark, and Luke call the Gospel, John usually calls
testimony or witness: the former expresses the relation to the promise
that went before : the latter, the certainty of his knowledge who an
nounces it : the former is said of Christ manifest ; the latter, of the
Glory of Jesus Christ, the Son of God, risen from the dead : accord
ingly, in the Acts and Epistles of the Apostles, both are often em-

JOHN I . 9 . 547
plo'ved. Testimony is of that which is ascertained through witnesses ;
which does not fall under the eyes at least of those who hear it ; and
yet is necessary to them : hence to it answers faith. Presently fol
lows the explanation, to bear witness of the Light: and the bearing
witness is treated of forthwith : the -words, of the Light, are treated
of, ver. 9. To bear witness — The sum of his witness was : He, who
cometh after me, etc., ver. 15. [ Witness here, yapzupia, as ver. 19,
32,34, (record) is to be understood as testimony to a fact; not as in
struction, in general ; and this testimony that the word had actually
come rested on a revelation from God to him. L.J Of the Light —
John comprises under the title Light, what he has written, ver. 1-5.
To — They need Testimony, who were in darkness. All men — To
whom he had come. Through him — Might believe through John, not
in John, butm Christ, ver. 12. [Understand, then, after believe, in the
Light. Comp. ch. xiii. 36. How the Baptist prepared the way for faith
in Christ is shewn by an example, ver. 35, etc. L., Alf, etc.] The
force of John's testimony extended itself even to the notice of Gen
tiles, Acts x. 37. Through — Gr. did, in a higher sense, is said of
Christ, 1 Pet. i. 21.
8. He — Some had suspected, that John was the Light: ixeivoc,
He, names him remotely, [i. e., stands for the name John.]
9. [Render this verse, The true light, which lighteth every man,
came (or was coming, i. e., when John bore witness, ver. 7.) into the
world. L., De W., Alf. So Beng. But the distance between \v,
was, and epfbysvov, coming, renders this construction of the words as
a periphrastic form for ?p\&s, came, somewhat doubtful; (Thol., etc.,)
and others render variously.] Was — But the Light itself was that
true one, which enlighteneth. The Effect shows the Subject, to whom
the name of Light is applicable. The true — [Gr. dXq&ivbv, i. e., origi
nal, archetypal, not partial nor derived. Comp. ch. iv. 23 ; xv. 1 ;
vi. 32. John was but a lamp, v. 35. De W., Alf, etc.] The decla
ration, which enlighteneth, etc., follows at once, an antithesis to
John, a lamp, a witness. Comp. on the Truth, ver. 14, 17. Which
enlighteneth— He proves by its effect, that this is the true light. It
enlightens, the Present, in reference to the time, when He came, in
contrast with the former time, ver. 5. Every — Every one, and wholly,
so far as a man doth not withdraw himself: whosoever is enlightened,
is enlightened by this Light. The singular number here [Every, not
ali men] has great force. Comp. Col. i. 28, Rom. iii. 4. Not even
one is excluded. Man — Who is, of himself, in darkness : every man
has a more august sound, than all men, ver. 7. John was a man, ver.
'• ihe Light, as light, is contradistinguished from man. Coming

548 THE GNOMON OF THE NEW TESTAMENT.
into the world — Gr. ip%6ysvov eic zbv xoayov. Coming is nominative
and depends on rjv, was. A striking antithesis is thus presented: was
made, sent, ver. 6, and was, coming. Here the Participle present, as
often, has the force of an imperfect. Comp. wv, [literally, being, i. e.,
was blind,] ch. ix. 25. Notes : and elsewhere. Among the Hebrews
a frequent periphrasis for a man, is d*71.j>3 N3H, one that cometh into
the world; but in the New Testament, and especially in this book, it
is said of Christ alone, in a lofty sense. For he was, even before he-
came. Thus obviously, ch. iii. 19, Light is come into the world: ch.
xii. 46, I am come a light into the world. Presently this, ver. 9, is
followed by a repeated mention ofthe world and of His coming, ver.
10, 11. The Son is also said to be sent by the Father, but not in the
same way as John. Moreover the Son came, being sent and given,
Matt. xxi. 37; John iii. 16, etc.; ch. xi. 27; Rom. viii. 3, 32; 1
John iii. 8 ; iv. 9, etc. Therefore he was not first made Son after
His mission, but was so evidently before He was born of a woman;
Gal. iv. 4.
10. He was in the world — The evangelist adds this, lest any one
should understand, coming into the world, as if before the Light had
not been in the world at all. The world is mentioned three times in
this verse ; three times it is said of the human race, as in the previous
verse, but not to the exclusion of the rest of created beings, at least
in the first place. Was made by him — Gr. auzou, masculine, as pre
sently after, auzbv, him. It agrees in sense, though tpii>c, Light, is
neuter. There is in this verse a gradation ; the duty of recognizing
the Light, being urged upon the world, on the ground that He loas in
the world, but more on this; and the world was made by Him; or
began to be. And — And yet. The world — The name world in the
sacred writings points out the impious vanity of the human race
[The love of the world hinders men from knowing its Maker, though
he made it solely to make himself known ! Q.J
11. His own — Possessions. From the world, the whole, the discourse
descends to the part. Formerly Messiah's own, zd i'dia, were what
soever belonged to Israel, land, city, temple: ol 'idiot, his ownpeople,-
the Israelites ; Matt. viii. 12. But the time of his coming into the
world and to his own is the same, after the coming of John; ver.
6,7. 12. As many as — Even though before they had not been idiot, his
own. [For he could not come into the world in vain; and though
they who received bore no proportion to the whole, yet the Divine
energy within these gave them power to overcome the world. Ok]
Received — Gr. eXa%v, took. This verb differs from xazaXay^vm,

john i. is. 549
comprehend, ver. 5, and from napaX.ayftdvstv, receive or accept, ver. 11.
KazaXayftdvto, I comprehend, or take hold of, that which is close by :
mpaXayftdvw, I receive, accept, what is offered : Xayftdvio, I take, of
my own accord. Ua.paX.ayftdvsiv, to accept, was for the Jews, to whom
the Truth belonged ; Xayftdvsiv, to take, is for the Gentiles also ; to
whom grace belongs. In ver. 12 and 13, external differences are
taken away most effectually. Gal. iii. 26, etc. Gave — The Glory
of Christ, the Only-begotten. It is an act of Divine authority to
make Sons of God : as it belongs to the Light, to make children of
light, ch. xii. 36. Power — The power does not precede the yeveatv
zexvwv, begetting as children, or the adoption of sons ; as if they were
two distinct things : but the adoption itself is this power, or dignity.
A great fact ! John viii. 36. [But it is better to understand power,
Gr. i^ouaia, as the capability, the inner enabling; for by being sons
of God, John means an actual partaking of the divine nature. Comp.
John v. 20. L.J Sons of God — To them that believe — Two weighty
truths are set before us, of which the former is elucidated, ver. 13 ;
the second, ver. 14, where the manifestation of the Word in flesh is
recorded rather as it was believed, than as it was accomplished : as
the course of facts, down from ver. 6, proves. To become — Whereas
Jesus is the Son of God. The name — The name of the Only-begot
ten. For to this is to be referred ver. 14. The connection is in
ferred from the kindred term zexva, children, sons. [The whole
content of faith lies in the name of the Being believed in ; the uttered
name is the whole confession of faith. Comp. ch. ii. 23 ; iii. 18, etc.
Mey]
13. [Since the heathen as well as the Jews (comp. ch. viii. 33, 41.
Matt. iii. 9. De W.) had the idea of a divine sonship, resting on hu
man descent and the birth of the flesh, John defines this becoming
children of God more closely, in opposition to that physical view. L.J
Who— This is to be referred to zexva, children. For as the words
received and to them that believe, correspond to one another, and de
note the cause : so the effect is denoted in the words to become sons,
and is further explained in this verse. Not of blood — Gr. aiydzwv,
bloods, Heb. D'bt. The Hebrew language often has the plural,
Moods, even when only one man is spoken of: but when the subject
is generation, does not call it the blood or bloods of the parents. But
for the commendation of a noble lineage, the term blood is frequent
among the ancient writers, as in our daily use ; and thence it is that
bloods denote variety of origin, on the ground of which various pre
rogatives are either sought after in the world, or even enjoyed. Nor
of the will of the flesh— Husband and wife are Flesh, and one flesh:

550 THE GNOMON OFTHE NEW TESTAMENT.
and the mutual will, y-an, of the wedded pair, produces children, who
being born of the flesh are flesh, and sons of flesh. John iii. 6 ; Horn.
ix. 8. The term, will, is becomingly used as midway between, holy
love, and groveling lust. Nor does John use the gentler word, of
which the flesh in itself is unworthy : nor the harsher, lest the child
ren of holy parents should except themselves. Nor of the will of man
— The will of man is contained in the will of the flesh: and yet is
mentioned separately, as if it were the greater, and in a measure, the
more guilty part. For Christ had a mother, but ¦ one who knew not
man. Luke i. 34.
These three, blood, the will of the flesh, the will of man, bring to
the sons of men i^ouaiav, power, rank, noble, but natural and human.
For, indeed, on these three the Jews used to lean, being wont to boast
either of their ancestors, Abraham, Isaac, Israel, Juda, Benjamin,
Levi, Aaron, David, etc., or of both parents, but especially fathers,
and fancied that owing to these they could not but please God; but
John declares that these very things have no value. Bui, of God-
To natural generation of men is opposed generation of God. And
although the one is in reality single, like the other, yet the former,
having here a threefold expression, implies a threefold relation in the
latter also. We are therefore taught, that they became Sons of G-od,
who are born, not as the sons of men, (such as they also were by ori
ginal descent,) after mam's manner, but of God : that is, 1, Not of
blood, but of the heavenly and supreme Father, from whom the whole
blessed and holy family is named: [Eph. iii. 15.] 2, Not of the will
of the flesh, but of that love, whose Son is himself the first born of
every creature ; Col. i. 13, 15, [literally, the Son of his love, who is,
etc.,] and of that will, which hath begotten us as the first fruits of
his creatures ; James i. 18. 3N, father, mx, he willed, he loved, aie
kindred words. 3, Not of the will of men, but of the Holy Spirit. A
like antithesis occurs, Luke i. 34, 35. These are indeed sons of God,
and of such sons Adam was a type, since he was begotten not of
blood, nor of the will of the flesh, nor of the will of man, and hence,
in a peculiar sense, was of God; Luke iii. 38. Also Isaac, Gal.
iv. 23, 29. but John speaks of sons of God in a higher sense. Were
born — This mode of speaking of regeneration is not a mere peculi
arity of this evangelist, but a doctrine frequent and prominent in the
writings of the Prophets and Apostles. Believers are sons of God
by a generation strictly so called, deriving life from himself, reflecting
his character, shining in his image : how much more so the Ordy-oe-
gotten One, b povoyevqc ? They are such by adoption through this
one. In all ways God claims us for himself.

JOHN I. 14. 551
14. [ Word — Here John repeats this name, in this sense : the same
who before was the Word, the Life, the Light, was now made flesh.
He did not cease to be what he before had been ; but became what he
had not been before. V. G. After saying that men were made sons
of God, he tells us that the Son of God was made man. Euthym. in
L] Flesh — Flesh (besides that, said of us, it denotes our corrupt
nature, estranged from the Spirit of God, ver. 13) denotes the human
body, or, as here, the man himself, named from his visible part.
Comp. 1 Tim. iii. 16, [and viewed especially on the side of his weak
ness and mortality. In becoming man, says Luther, he has assumed
our pitiable nature, as it now is ; and hence, with it, all human infirm
ities and accidents, and even the necessity of death. Thol.J Was
made — Not was. [It is not said here, another man was made, sent
by God, whose name was Jesus, comp. ver. 6 ; but the Word was made
flesh. John, before he was born of Elizabeth, had no existence : but
the Word was, before his mother Mary — before Abraham — before the
world at all was made : and in his own time the Word was made flesh,
i. e., assumed human nature, yet so, that there were not two Mes
siahs, but one; not two sons of God, but one. V. G.J Nowhere in
the whole range of literature will any passage be found under the sun,
wherein the distinction of the words eiyi, to be, and yivoyai, to become,
be made, is more carefully observed than John i. Read from the be
ginning the whole context, from ver. 1 to 30, and you will acknow
ledge this. And dwelt — From this to the end of the verse there are
four sentences ; of which the fourth, by Chiasmus, [a cross reference
of pairs of words or clauses,] refers to the first ; the third to the sec
ond ; a very appropriate arrangement. 1. And dwelt among us ; 2.
and we saw his glory ; 3. the glory as of the Only-begotten of the
Father : 4. full of grace and truth. Dwelt among us — Hxqvq, a tab
ernacle ; whence axqvbio, He tabernacled, divelt, as in a tabernacle,
with us ; truly, but not long, giving us the view of himself. The verbs
accord in sense ; iaxqvioasv, dwelt in a axrqvq, our word scene, and
i&euodpsda, we beheld, as in a theatre. He who dwelt was 6 Xbyoc,
the Word: the flesh his tabernacle and temple: Heb. ix. 11 ; John
ii. 21. The same letters are in njoty, shekinah, and axqvq, scene,
tabernacle. [This seems to be the technical word for the dwelling of
God among men. Comp. Lev. xxiv. 11, 12 ; Ezek. xliii. 7, etc. ; L.;
and is here chosen as implying the fulfilment of the promise that God
should dwell with his people. Mey.J Us — Men who are flesh. We
beheld— We apostles, especially Peter, James, and John, Luke ix. 32.
The apostles commonly speak of that which they had seen, in the
plural number, and this tends to confirm it more strongly : 1 John i.

552 THE GNOMON OF THE NEW TESTAMENT.
1 ; 2 Pet. i. 16. Paul, 1 Cor. ix. 2, and John the Baptist, ver. 32,
speak in the singular. His glory — His Godhead, ch. ii. 11. As—
Gr. a>c, which here does not compare, but declares. For he, the very
/07-oc, Word, is the Only-begotten. Only-begotten — Implying the
reality and unity of Divine generation. The reference is chiefly to
the baptism of Jesus Christ ; ver. 34, Matt. iii. 17, although with
propriety John omits the narrative of Jesus' baptism, which has been
sufficiently described by the other Evangelists. Comp. Matt. iii. 14.
Of — Gr. napd. Construe with yovoysvouc, Only-begotten: not merely
the Only-begotten, but even the Only-sent by the Father : ch. vi. 46:
ch. vii. 29. [Pie is called the Only-begotten Son, as he, out of whom
or apart from whom, the Father has no sons. Mey.J Full — Not
nerJaipioyevoc, filled, which, however, in another point of view, is said
of Jesus, Luke ii. 40. [We must construe thus, The Word dwelt
with us full of grace and truth : as this was properly the very point
to be indicated in this verse : for the being made flesh is repeated
from the previous verses. V. G.J Grace and truth — All this is
repeated, ver. 17 : Grace alone is named, ver. 16, [without which we
could not have endured his glory. V. G.J Truth is grace clad in a
promise, and put forth. Heb. rraxi non, goodness and truth, Ex. xxxiv.
6. Thence Ps. xxv. 5, etc., 10. xxvi. 3, xxxiii. 4, 5, xxxvi. 6, lxxxv.
11, Ixxxix. 2, 3, 6, 9, 15, 25, 34, 50, xcii. 3, xcviii. 3, c. 5, cxv. 1,
cxvii. 2. Add Rom. xv. 8, 9 ; Col. i. 5, 6. This grace and truth is
by nature unknown to sons of wrath, and the false : but it falls to us
in the beloved Son, in whom the Father is well pleased, Matt. iii. 17.
It is called grace in truth, Col. i. 6 ; 2 John 3 ; and the true grace, 1
Pet. v. 12.
15. Bears witness — From this point the testimony of John is de
scribed more at length ; and the passage, from ver.» 15 to 28, though
containing two paragraphs, falls entirely on one day : for ver. 19
does not say on the following day, or any like expression : and the
discourse, ver. 29, etc., delivered by John on the following day, refers
rather to the former part of the passage, than to the latter. More
over, subsequent days are so closely connected with this one day, that
the baptism of the Lord, and his sojourn in the wilderness, cannot be
considered as intervening or following this, but as having preceded it.
Therefore John, when he testifies of him, and cries out, This was He
of ivhom 1 spake, either had Jesus before his eyes, after he had re
turned from the wilderness, comp. ver. 29, 36, or at least had heard
striking reports concerning him. Cried — This has the force of a
present, as ver. 19, this is the testimony: because it is connected with
yapzupsi, bears witness, and this itself, in turn, is put for the past

JOHN I. 15. 553
tense. Some compare with this passage Aristides, who says, this city
joins in confessing, and cried out, (xexpaye.) John cries with confi
dence and joy, as becomes a great preacher, ver. 23, that all might
hear and believe, ver. 7. Saying — After the baptism of Jesus. This
— Jesus. Before the Lord's baptism, John had spoken indefinitely
of Christ coming after himself, and had not himself known Jesus by
si<dit ; but in his baptism he first recognized him, and immediately
hare witness that this Jesus is Christ, the Son of God. [ Was — Not
is ; because of the reference back to the time of his former testimony.
/ meant this one. Thol.J I spake — Before the baptism of Jesus.
Matthew, Mark, and Luke describe what John the Baptist said before
the baptism of Jesus : but John the Evangelist records what John the
Baptist said after the baptism of Jesus, yet so that, at the same time,
he himself refers also to what had been said before. In ver. 15 the
expression is, bv efrzov, whom I said, not itspi du slnov, of whom I
said: hence there is no need of viewing the whole discourse which
follows, as uttered by John before the Lord's baptism. Enough that
he said, after him comes One much mightier, iayupbzspoc. The other
words, is preferred, etc., are added by the Evangelist as promulgated
by John the Baptist after that baptism. The language is concise here
as often, with this sense : I said there is one to come after me. And
this is he who cometh after me. This is he, saith he, who is preferred
before me. (A similar form of speech occurs, Deut. xxxiii. 18, where
similarly, under the heading, And to Zebulon he said, that also which
he spake to. Issacha-r is stated.) But, in ver. 30, it is rtspi ou, of whom:
and in the same passage the sittov, I said, now denotes that which
John the Baptist, at the very time of the baptism, and immediately
after and previously. Was preferred — made — Gr. yeyovev. This is said
not of his divine nature, but of his office as Christ : and is said again,
ver. 27, and a third time, ver. 30, where he is called avqp, a man.
This is the sense : He who was behind me is now before my face, and
has outstripped me, and left me behind him. Jesus obtained the pri
ority in his baptism, [wherein he was proclaimed by God himself Son
of God, before he had a disciple. V. G.J ver. 31, 34; ch. iii. 30;
comp. Phil. iii. 13, where dniaco, behind, and eynpoadev, before, are
contrasted : nor does eynpoadev ever mean before in time ; in which
case nothing would be implied in this clause but what is in the follow
ing: but it means before in position, and here, in rank. VivsaQai or
eivai, to become, or to be, with an adverb, often gives the verb the
meaning of a noun : ch. vi.. 25 ; Acts xiii. 5 ; Eph. ii. 13 ; 2 Thess.
"• 7 ; 2 Tim. i. 17 ; Rom. vii. 3 ; ch. xvi. 7. So 2 Sam. xi. 23,
iysvqflqpev in auzouc ; Acts v. 34, If co xoiqaai. For — The sense is,
70

554 THE GNOMON OF THE NEW TESTAMENT.
He who icas coming after me outstripped and left me behind, because,
he was far before me. The foundation of his precedence, so to speak
in office, is the infinite excellence of his person. [Before me — Nay
even before Abraham ; yea, the world. V. G.J A parallel expression:
I am not worthy to unloose his shoe's latchet, ver. 27. [Thus this tes
timony, given by John, whose authority was great even with Jews,
and at the very beginning of Christ's ministry, is the clearest possible
proof that the glory of Jesus was beheld and recognized by his own,
ver. 14. Lampe.J
16. And — Gr. xai, [for which Tisch., Alf, etc., 'read ozi,for. The
following words are those not of the Baptist, but of the Evangelist,
(so Mey., De W., Alf, Thol., Ols., etc.,) who proceeds to confirm from
his own experience the witness of the Baptist. L.J The Evangelist
assures us that the event corresponded to this prediction of John the
Baptist, and the priority of office fell to Christ ; for this language is the
Evangelist's. The Baptist would not plainly have called Jesus the
Christ, ver. 17: moreover, fulness, ver. 16, refers to full, ver. 14;
[hence ver. 16 seems to be a continuation of what is begun in ver. 14.
V. G.J All we^-Not all beheld, ver. 14, but all remVec?— Apostles
and the rest received, Jews and Gentiles. Beceived — The accusative
is understood, all that is to be received of his fulness, and grace for
grace. Grace for grace — Gr. ydpiv dvzi ydptzoc- Each grace, though,
when given, large enough, is, as it were, overwhelmed by the accumu
lation and fulness of that which follows. [This is unquestionably the
true explanation of this unusual expression. So essentially, L.,Mey.,
Thol., Ols., De W., etc.] See an instance, ver. 51. A very similar
use of dvzi occurs in iEschyl. Agam., [154] bvsidoc qxei zb d'anz
dvsidouc ; [this reproach comes in exchange for reproach ; hence this
is not a parallel use of ctvri.] and Book VI. of Chrysostom, concern
ing the priesthood, ch. xiii., where he makes his Basilius speak thus :
au de ys ixneynsic, kzepav dvd1 kzepac tppovzida ivdsic ; thou dost
send me away imposing one anxiety for another : where, without re
moving the former and lesser care, a new one had yet been thrown
upon it, and that one so great as to overshadow the former, and
seem, not to be added to it, but to take the place of it. The Hebrews
use hy, upon, as naty by naty, destruction upon destruction : Jer. iv.
20 ; comp. xiv. 3 ; Ez. vii. 26 ; Ps. lxix. 27.
17. The law — Which produces wrath, and has a shadow, [so Rom.
iv. 15 ; Col. ii. 17. The opposites of grace and truth. Thol. The
law is contrasted with grace ; in so far as it merely obligates, condemns.,
and excites the want of grace without satisfying it, with truth; as it
affords, not indeed untruth, yet only the type and preparation for its

JOHN I. 19. 555
full revelation in Christ. Mey.J moral and ceremonial. Was given —
No philosopher employs words, and observes their distinctions so ac
curately as John, especially in this chapter: afterwards he says,
iyevezo, came. The law of Moses is not his; grace and truth are
Christ's. Grace — The conjunction is elegantly omitted ; for there
was room for both an adversative and copulative, [and Eng. Ver. sup
plies but.J The law gives' way to grace and truth, ch. iv. 23. The
grace has just been set forth, ver. 16: the truth afterwards, ver. 18,
[comp. 2 John 3.] Jesus — John after once mentioning the incarna
tion, ver. 14, never afterwards uses the noun Xbyoc, word, in this sense
in this whole book : comp. 1 John i. 1, 3, where also he begins with
the name Xbyoc, word; but afterwards names him Jesus Christ. Came
— Into being. The world had never known, nor possessed grace be
fore. 18. God — Whom grace and truth exhibit as love. No one — Not
even Moses, much less those more ancient than Moses ; not Jacob,
nor Isaiah, nor Ezekiel : not even the angels saw him as the Son did.
See note on Rom. xvi. 25, etc. Hath seen — No one hath seen ; no
one hath declared: The Son hath seen, the Son hath declared, ch.
iii. 32. [For u'tbc, son, which Tisch., Alf., etc., with the common text,
retain, Tregelles reads dsbc, God, a striking variation, found in sev
eral of the best manuscripts and authorities. This reading may be
explained by Chrysostom's view of the text ; that since the absolute
knowledge of God belongs only to the Son, by virtue of his essential
kindred and unity with the Father, John adds the word debc, God, to
point it out. Thol.J Who was — Gr. b wv. Comp. v. 1, and still
more, John vi. 62 ; 1 John i. 2. So wv for was, ch. ix. 25. So Heb.
pjv, that sucked, Song Sol. viii. 1. In the bosom — [Gr. sic fbv xoXtcov,
into the bosom ; i. e., who having placed upon the bosom, remains
there. Win. 434, similarly L.J Ch. vi. 46 ; Prov. viii. 30 ; Zech.
xiii. 7. The bosom here is divine, fatherly, fruitful, kind, secret,
spiritual. Those are said to be in the loins, who are to be born : those
are in the bosom, who have been born. The Son was in the bosom
of the Father ; because never unborn. The highest degree of unity,
and the most intimate knowledge are denoted by immediate sight. He
— Gr. ixeivoc, that one; indicating excellence and distance. [Its
force is rather He and no other. L.J Hath declared — Both by his
words and by his appearance.
19. The Jews — Matthew, Mark, and Luke rarely use the name
Jews; John very frequently. The first three wrote for Jews, as
their first readers : John, for believers of the Gentiles. [John usually
means by the term the Jews, the opponents of Jesus, as a body, v.

556 THE GNOMON OF THE NEW TESTAMENT.
15; ix. 22; xviii. 12; otherwise, he adds something to qualify it
viii. 31. De W.J From Jerusalem — That home of religion Priests
and Levites — The testimony of John to the rulers is interwoven with
Lis testimony to the people. This embassy, sent forty days at least
after the baptism of Jesus, indicates, that the preaching of John be
gan not long before the baptism of Jesus. Otherwise the embassy
would have been sent earlier. To ask — In the public name, ch. v.
33. Who art thou? — With thy baptism, [a question relating rather
to his office than his person. Lampe.J ver. 25.
20. He confessed — The truth. Comp. ver. 8 ; ch. v. 33. [The
reiteration here implies great stress on this confession ; possibly be
cause of errors on the part of later disciples of John; Ols., or else
to shew the vast importance of his testimony. Alf.J Denied not—
Whilst he denied himself, he did not deny Christ. [The common
text reads oux eiyi iyoj, I am not, and so Tisch. ; but the true order
is iya) oux siyi, I am not, with the emphasis on the word iyd>, I, L.,
Alf, etc., not I am he, but another whom I know. Mey.J I— By
expressly limiting his language to his own case, he affords some
ground for the thought that Christ is not far off. The Christ— They
had suspected that John was the Christ.
21. Thou — John had said, / am not the Christ. They continued
to inquire of the subject: they might better have asked about the
predicate, Who is the Christ? Where is He? But John presently
leads the conversation to this. I am not — He was a second Elijah;
he was not the Tishbite himself, of whom they enquired. [For the
popular expectation was that Elias in person should appear; and his
denial applies simply to this. But had the question been, Art thou
come in the spirit and power of Elias ? he must have answered yes.
Lukeii. 17. Comp. Matt. xi. 14; xvii. 10-13. L.J He turns all
from himself, that he may confess Christ, and bring the enquirers to
Christ. The Prophet — That one spoken of, Deut. xviii. 15, 18.
The article refers to the promise of the prophet, who was to teach all
things; and to the expectation of the people. Yet they supposed
him not only to be distinct from Christ, but even inferior to Elias, as
is evident from the gradually descending climax here, and in ver. 25:
although the people afterwards regarded the prophet as the same as
Messiah the King, ch. vi. 14, 15 ; and again, as a different person
from Christ, ch. vii. 40, 41. Art thou — They enumerate all whose
coming hud been foretold.
22. [Who art thou — The conjectures of rumor are exhausted; and
hence they now demand a positive declaration. Thol.J May give "«
answer— An answer had been demanded by the people, and especially

JOHN I. 28. 551
the Jewish chiefs. Of — Every man ought to know himself, [and, if
he enters upon any undertaking in particular, he ought to be ready to
give a 'reason for it. V. G.J
23. I the voice — Concise language; lam he, of whom it has been
said: the Voice of one crying. [This is taken from Isaiah xl. 3,
where in the Heb. the words in the wilderness belong to what follows ;
but in the Sept. and here, as in Matt. iii. 3. Luke iii. 4. Mark i. 3,
to what precedes. By making straight the Lord's way, John means
preparing hearts by repentance for his coming. Matt. iii. 2, etc., L.J
John was also himself crying. Make straight — Prepare, make
straight. Luke iii. 4, note. The prophet Isaiah — Formerly, saith he,
there were prophets : now the kingdom of God is nearer.
24. [Tisch. (in former Editions) and Alf, omit ol, so that the
meaning is, and they had been sent by the Pharisees. (Alf.) But Tisch.
(1859) now restores the ol, agreeing with Eng. Ver.] Of the Phari
sees — Who magnified Jewish baptism ; and acknowledged the baptism
of John to be a thing of great moment, not to be administered save
by one sent of God. The evangelist is wont to set down certain pa
rentheses as it were, concerning causes, place, occasions, ends, effects,
hindrances, of things, actions and speeches, and similar judgments,
by means of which the matter in hand may the more clearly be un
derstood, ver. 28, 45 ; iii. 24 ; iv. 8 ; vi. 4 ; vii. 5, 39 ; viii. 20, 27 ;
ix. 14, 22 ; x. 22, 23 ; xi. 13, 30 ; xii. 33.
25. [ Why — By what right, or what calling ? A general purifying
of the people was expected in Messiah's time ; Ezek. xxxvi. 24, etc.,
xxx vii. 23, etc. ; but the right to baptize (the symbol of sifting and
purifying, Thol.) must, it seems, be given only to Him or his ap
pointed prophets, those who were expected to return as his her
alds. L.J
26. [Omit de, but. Tisch., Alf. But — The antithesis implied in
•this word, is to be found in the superior excellence of Him who came
after John. He it was that baptized with the Holy Ghost. V. G.J
In the midst of you — Especially at the time of His baptism. Stand-
eth — Gr. eazqxsv, Hath taken His stand. Ye know not — He ad
dresses the inhabitants of Jerusalem, who had not been present at
Jesus' baptism : and stirs them up to desire to know him.
27. [Omit auzbc iaziv, he it is. Also, 6'c epnpoadev you ysyovev, is
preferred before me. Tisch., Alf, L. Rea.d, There standeth among
you, (whom ye know not,) He that cometh after me, whose shoes, etc.
To loose the shoe's latchet, or bear the sandals, Matt. iii. 11, was the
duty of a slave, perhaps too of the disciples of Rabbins. Thol.J
28. [For ftqdaftapf, Bethabara, read ftq&avia, Bethany. Tisch.,

558 THE GNOMON OF THE NEW TESTAMENT.
Alf., L.J In Bethabara — Therefore they had come a long way, ver.
19. Beyond — In respect to Jerusalem. Where — Where he used to
baptize. 29. [Omit b 'IojdwrjC, John. Tisch., Alf., etc. Read, he seeth,
etc.] Coming unto him — After His baptism, as we have seen, [and
indeed not on the very day of His baptism, on which Jesus was im
mediately led into the wilderness (Matt. iv. 1.) In this place, it
seems, Jesus began to walk publicly, ver. 36, 43, after returning from
the wilderness in triumph, Jesus came to John in such a way, that
John could point him out close at hand : and yet Jesus did not be
gin conversation with him. V. G.J The Lamb of God — He calls him
the Lamb, innocent, for sacrifice : which renders active and passive
obedience, 1 Pet. i. 19. The article 6, the, implies the prophecy which
refers to him under this figure, Isa. liii. 7. [Beng. adds, also under
the type of the Paschal lamb. Moreover the passover itself was
then near, ch. ii. 13. But the reference is not to the Paschal lamb,
but to Is. liii., when compare also ver. 4, 5, 6, 12. For the leading
idea in the passover has nothing to do with taking away sin. L.,
Mey., De W. So Alf, who adds that this does not affect the fact
that Jesus was the true Paschal lamb, as was afterwards revealed. 1
Cor. v. 7.] John, through divine instruction, calls Him the Lamb of
God : although at that early time the exact understanding of this
appellation would escape, if not John himself, at least his hearers.
[Having first asserted his knowledge ofthe exalted nature of thejoer-
son of Jesus Christ, namely, of the Word which was made Flesh;
next John describes His office and His chief gift. In like manner
Jesus Christ first presented Himself to be acknowledged by the dis
ciples as Son of God ; afterwards He instructed them of His suffer
ings, etc. V. G.J Of God — The Lamb of God, given and approved
by God; and of whom He himself bears this witness: This is the
only Lamb, this the only victim pleasing to Me, Heb. x. 5, etc. So
Ps. Ii. 17, Sacrifices of God, those which God owns, Luke ii. 26, the
Lord's Christ. Chrysostom has, " John says, dyvbv KAI 0 Tl ofyei,
x.z.X., the Lamb, and that He takes away," etc. The Vulgate has
Ecce Agnus Dei, ECCE qui tollit, etc. Behold the Lamb, behold.
Him who takes away. Both understood the words 6 dyvbc b aipiov,
The Lamb, he that takes, — not together, as substantive and adjective,
but as nouns in apposition. And this second clause was added by
either the Baptist, or the Evangelist, as ch. iv. 25. The Lamb of
God first took the load of sin from the world upon Himself, then
rolled it from Himself. [The same verb, take away ; 1 John iii. 5.
V. G-J The sin — The singular number, with the article, gives great

JOHN I. 3 4. 559
force. The one plague, which seized all. He bore the whole ; He
did not so bear one part, as not to bear the rest. The same singular
number is used in the midst of Plurals, Isa. liii. 6, 8, 12. Sin and
the world are equally wide.
30. A man — Great, peerless. Before — Ver. 15, note.
31. I knew Him not — By sight, like you, ver. 26. [But he means
that he knew not his Messianic dignity, not his person ; ver. 23.
Thol., and this does not exclude personal acquaintance with Jesus, or
knowledge of his personal merit. Br. in De W., etc. The point is
the emphatic statement that his knowledge of the Messiah ship of
Jesus was of Divine origin. And all that he may have thought or
expected of him before, in view of his birth and character, (Comp.
Luke i. 39, etc.,) was no knowledge in comparison with this Divine
testimony. Neand.J When I said, There cometh after me, see Matt.
iii. 14, notes. This manifestly tends to prove that John was in
structed of God to testify of Christ Jesus. That— Expresses not the
sole, yet the primary end, why he came baptizing with water ; Acts
xix. 4. Baptizing — This connects the words of John the Baptist,
after the parenthesis of the Evangelist, presently to be observed.
32. Bare record — As of a fact seen by himself and not by the people.
What follows [comp. ver. 34] belonged to his testimony or record; what
is said in ver. 29, etc., [comp. ver. 15, 27,] belonged to his demonstration
from the record. The Evangelist interposes this as a parenthesis in the
midst of -the connected words of the Baptist, [not as a parenthesis, but to
give especial prominence to this testimony which follows. Mey., Thol.
The Spirit — Not to be identified with the Logos, Word, ver. 1. ; for
the Word became flesh, ver. 14, which could not be said of Spirit.
Mey., L.J From heaven — Construe this with xazaftdivov, descending.
The descent, at least in its last and lowest part, was as definitely di
rected to Jesus, as its abiding on him. Abode — With some stay.
33. I knew him not — Before I saw the Spirit descending. He that
sent me — God.
34. I saw — The Spirit descending. And — Thence bare record, or
I became a witness. The Son of God — And so the Messiah. Refer
ring to what is stated : Matt. iii. 17. [Namely, how Jesus in his
baptism, was proclaimed aSW of God, and in his temptation asserted
himself to be the Son of God: thus this very truth, that he is the Son
of God, is explained more at length in these first verses. Also these
verses have here an appropriate place, to designate that Person, of
whom John the Baptist bare record, by the mission divinely entrusted
to him. The events which precede the appearance of John the Bap
tist, such as the nativity and baptism of Christ, etc., the Evangelist

560 THE GNOMON OF THE NEW TESTAMENT. '
has most dexterously interwoven with the rest. Harm. Thus it ig
evident that, at the very beginning of Christ's ministry, his glory as
the .divine Mediator was abundantly revealed to Israel. Lampe]
35. The next day — Great days ! The first that of the testimony
to Jesus as Messiah, ver. 15, etc. ; the second, that of the same tes
timony, and together with it, that to his passion, ver. 29, ,etc. • the
third here, that of the three disciples joining him ; the fourth, that
of the winning over of Philip and Nathanael, ver. 43, etc. Add ch. ii.
1, 12. This Evangelist shows a singular care in marking time. Two
— To be witnesses. [One was Andrew, ver. 40; the other probably
(certainly, says Mey.) the Evangelist himself. L., etc.]
36. As he walked — He was not now coming to John, ver. 29: for
this would not have been becoming oftener. To have done so once
was condescension enough.
37. Followed — Voluntarily, behind him. The very beginning of
the Christian Church. At the beginning Jesus invited disciples with
a sweetness as of milk. [1 Cor. iii. 2. You will not find that he ap
pointed fixed hours for instructing disciples ; but all his conversation
afforded continued instruction and uninterrupted training, taking oc
casion now from a marriage; now from great danger on the water;
now from household need; again from a sick man; or from some lapse
on the part of the disciples. Constantly as it were on the corners of
the roads, he taught, reproved, bent, bore with, admonished, tried,
strengthened, established them, and opened out to them one part after
another of the truth, and freed them from one false conception after
another, from the beginning of his ministry, even to his ascension.
Harm.J 38. What seek ye — He knew they were seeking him. He means
therefore, What seek ye with Me ? not, Whom seek ye ? By this
question he touched their hearts. He showed that he knew they were
seeking something ; and he gives them an opportunity to ask what
they would. Rabbi — They early give this title to Jesus : ver. 49.
[In after times, the title Lord, one more expressive of his Messianic
dignity, seems to have been customarily given him by the disciples,
ch. xiii. 13. L.J And the interpretation added, shows that the dis
ciples at the beginning assigned it to him in the full sense of its gran
deur. Where dwellest thou — Gr. itou yivstc, as we ask, where do you
stay ? where hast thou thy yovq, abode? They desire intimacy.
39. [For i'dsze, see, read oipeade, ye shall see. Tisch., Alf.J Saui
— They might have seen proofs of the Messiah in his dwelling; which
was simple, peaceful, neat, quiet, and frugal, without any beggarly
array of vases and books, (comp. 2 Kings iv. 10,) in a word, worthy

JOHN 1.4 5. 561
of him and him alone. Abode — Constancy becomes disciples. Day
—Happy day! [Omit de, and. (Eng. Ver., for.) Tisch., Alf .J Hour
— Andrew made haste, though it was evening, to tell the glad tidings
to his brother. [These incidents preceded sunset by two hours. V. G.
For John seems always to reckon by the Jewish method, making
twelve equal hours from morning to night. Alf.J
41. Findeth — With the festival freshness of those days beautifully
corresponds the word findeth, which is frequently used here. First —
Perhaps both sought Simon, but by different roads. [First is Gr. npwzoc,
an adjective, agreeing with he, ouzoc, not an adverb. He was the first to
find. So L., Alf.J Brother — He afterwards became superior to An
drew, who, perhaps, was the elder ; ver. 44. We have found — Ver.
45. A great and joyful eup-qya, discovery, expected by the world for
about forty centuries. They had learned from John, that he was
near. Which-^-An addition of the Evangelist, ver. 42.
42. [Omit xai, and, before qyayev, he brought. Also de, and. Tisch.,
Alf.J Beheld — An effectual look. Simon, son of Jona — [For '/aivu
dona, Read ' Iiodvvou, John. Tisch., Alf.J No one had told the
Saviour these names. Hence by this address by name he took com
plete possession of Peter ; comp. ver. 48. Cephas — Peter was after
wards, especially when in Syria, called by this name also, which is
Syriac. 43. [Following — Namely, following the day mentioned, ver. 39;
and the fourth from ver. 19, etc. Mey. Omit 6 'Iqaouc, Jesus,
Tisch., Alf. Read, he would, etc.] Would go forth — And went forth,
ch. ii. 1. By comparing with this ch. ii., especially ver. 11, it is evi
dent that the word go forth is important. He went forth to act, to
carry on his work.
44. Bethsaida — This seems to be mentioned, because Nathanael's
native region was near, ver. 45, ch. xxi. 2. [Andrew and Peter
•^Andrew was the elder brother. He did not take ill the great
honor done to Peter; but he came next to him. V. G.J
45. Findeth — Philip, when called, immediately gains others. Na-
thanael — It is probable that he was admitted among the apostles, and
was the same called Bartholomew, a second name derived from his
father, Tolomaeus, as Simon from Jona, Bar- Jona, James and John
from Zebedee. For Judas also was called Lebbaeus or Thaddaeus.
Certainly at Matt. x. 3, he is joined to Philip ; and at John xxi. 2,
Nathanael is put down among the apostles, immediately after Thomas;
comp. Acts i. 13, and it would seem, that his name must have been
submitted to the lots cast for the apostleship, Acts i. 23, had he not been
already among the apostles. He was certainly just as dear a friend- of
71

562 THE GNOMON OF THE NEW TESTAMENT.
the Lord, as a friend can be dear to a prince who yet is not employed
on his embassies. Saith — With a loud, ver. 48, and a joyous voice.
[Moses — John v. 39, 46. V. G.J We have found—Peter, Andrew, and
Philip. [Of Nazareth — Which was the residence of Joseph and Mary,
and was hence considered by the mass as the native place of Jesus.
Ch. vii. 41, 42. L.J
46. Can there any — There were then many worthless characters
there. Comp. as to that whole region, ch. vii. 52. Yet Nathanael's
question is more modest and cautious, than if he had made a positive
denial. Christ did not owe his merit to his native land on earth.
He came from heaven. Good — But how great a Good, Christ ! ch.
vii. 12. Come and see — The best remedy against preconceived opin
ions. Philip now makes the same reply to others, which Jesus the day be
fore had made to the disciples. See, i. e., you will see. Often an imperative
after an imperative has force of a future; Gen. xvii. 1; Amos v. 4.
47. Of him — Not directly to him. Indeed — An affirmation show
ing intimate knowledge. An Israelite — Worthy to see the angels of
God descending, as Jacob did, ver. 51 ; comp. Gen. xxviii. 12. No
creature could bear the name, Israel, unless given of God; so com
prehensive is it : the guileless, ddoX.ot, are worthy of it. [Guileless-
ness is a pre-eminent virtue truly. Vt. G.J This speech contains a
proof: 1, of his omniscience ; 2, of his benignity. Nathanael had
been hasty ; ver. 46. The Lord shows himself a Good to him.
48. Whence — Jesus does not answer this question, but shows that
he knows even more of Nathanael. Fig-tree — An emblem of peace
and gospel security. [1 Kings iv. 25; Mic. iv. 4. A. B. F.J Saw
thee — With the Divine eye. Nathanael is reminded of the medita
tions which he had then had, those of a true Israelite and without
guile. [0 thou Israel without guile, people that liveth by faith, be
fore I called thee through my apostles, while thou wast under the
shadow of death, and didst not see me, I saw thee. August, in
Thol.J 49. [Omit xai Xsyei auzw, and saith unto him. Tisch., Alf] He
answered — A deliberate swiftness to believe brings a sumptuous por
tion : slowness is censured, Luke xxiv. 25. Thou art the Son of God
— Ch. vi. 69. Now Nathanael himself confesses more than he had
heard from Philip ; and retracts his doubt of the goodness of Jesus.
The Son — the King — Confessing the person and office of Christ
Thou art the King of Israel — And so my King too, since thou dost
acknowledge me to be a genuine Israelite.
50. [Add or;, that, heiore sldov, I saw. Tisch., (not Alf. )J Saw-
The repetition is a confirmation, ch. iv. 17. 18. Believest thou—

john i. 5i. 563
Others read it without the interrogation, thou believest ; but it is re
quired by the sentence following, which has no dbv, then, nor any such
particle. Thou shalt see greater things than these — The same figure
occurs, Luke xxii. 52. At the same time it expresses the admiration
of the Lord at the prompt faith of Nathanael ; as Matt. viii. 10, at
the faith of the centurion ; and the Lord shows by a new proof, that
Nathanael is intimately known to him, and confirms his faith. Greater
— On which see the following verse, and ch. xxi. 25. [To him that
hath is given. There is perpetual increase in divine gifts, works, and
testimonies: ch. v. 20, 35 ; xiv. 12. Improve the beginnings ; other
wise you are wanting to yourself by delay. V. G.J Shalt see — This
word contains Nathanael's abode with Jesus. [See — That thou mayr
est also believe more greatly. For having as yet heard little, he be
lieved little. Euthym. in L.J
51. Verily, verily — Matthew, Mark, and Luke, in the speeches of
Jesus Christ, usually put down dyqv, amen, or verily, once, John twice,
The others indeed do so ' in those passages, which are not parallel ;
but yet in parallels too, Matt. xxvi. 21, 34 ; John xiii. 21, 38, hence
it appears that the Saviour either always prefaced dyqv, amen, once,
or, as we rather think, always twice. At the time of Matthew, Mark,
and Luke, it was not yet full time to record it : when John wrote, the
time had come. , But why twice ? Jesus spake in his Father's name
and his own : add the note on 2 Cor. i. 20 : and his word is truth
with the Speaker and with believers, 1 John ii. 8, in fact and in word.
Matt. v. 37. They are Xbyoi dX-qdtvoi xai niazoi, sayings true and faith
ful : comp. Rev. xix. 11. A Hebrew epizeuxis, [repetition for empha
sis,] as Ps. xii. 13, lxxxix. 52, lxxii. 19 : as nxo ikb, very, very.
You — To thee and the rest. [Alf. (not Tisch.) omits drtdpzi, (d.7t
dpzt,)hereafter.J Ye shall see — Answering to tho,u shalt see, ver. 50.
Great faith, and a profession on the part of one, secures greater gifts
for others also. Heaven opened — That is, ye shall see wonderful
signs, which will show, that heaven is open. The Lord has descended
from heaven, and now dwells on earth ; and therefore his heavenly
messengers will have much to do, for they will attend their Lord.
Open — Gr. dvstyybza, laid open. The praeterite strictly, comp. Matt.
iii. 16, and continuing also to the future, John iii. 13 ; Acts vii. 56 ;
Rev. xi. 12. [When Christ became man, and began to preach,
heaven opened, and abides open ; and never, since, at Christ's baptism
in Jordan, it was opened, has it closed, nor will close, though we see
it not with the bodily eye. Christ means : You are now citizens of
heaven, and your citizenship is the heavenly Jerusalem, and you are
m the fellowship of the dear angels, who ceaselessly ascend and de-

564 THE GNOMON OF THE NEW TESTAMENT.
scend upon you. Luther in L.J The angels of God — Ministering
servants of the Only-begotten Son of God. Ascending and descend
ing — Ascending is put first : therefore the angels will stay awhile on
earth. Jacob saw a similar vision, Gen. xxviii. 12. How much more
the guileless Israelite under the New Testament ! The Son of Man-*
See note on Matt. xvi. 13. [Thus we see that from the beginning
Jesus did not conceal his own glory. For he not only accepted the
splendid confession of Nathanael, but immediately added what im
plied that, from the first, he counted it no robbery to be equal to
God. Lampe.J

CHAPTER II.
1. The third day — After the promise, ch. i. 51. Now its fulfilment
is exemplified. [Between that day, on which Nathanael was won
and the marriage-feast, one day intervened ; on which, as may be rea
sonably supposed, the number of the disciples received some accession.
V. G. Nor was this time too short for accomplishing the journey from
Bethabara to Galilee (and especially to Cana.) Harm] Marriage--
Christ does not abolish but sanctifies human society. Even water can
quench thirst, but at a marriage the Lord gives wine. On any other
occasion this would^have been unnecessary. Mark the great affability
of the Lord. At the commencement of his ministry, while alluring
his disciples to future glory, he participates in a marriage-feast,
though his way thence to the cross lay through rugged paths. [Cana
of Galilee — Still so called, Kana el Jelil. It is eight or ten miles
north of Nazareth. Bob. It was the native place of Nathanael, ch.
xxi. 2. Mey.J The mother of Jesus — John never calls her Mary;
but assumes that the name is known from the other evangelists : comp.
note on ch. vi. 67, vii. 42, xxi. 2. There — As a relative or intimate
friend. 2. [Jesus — And he went. For he came to sanctify all life, its joys
as well as sorrows. Trench.J Disciples — There were now more
disciples than those who had invited Jesus and his disciples seem to
have thought: therefore the wine was exhausted the more speedily;

JOHN II. 6. 565
but Jesus most liberally compensates them with vessels of wine about
equal in number to the companions he had brought. His — Hence may
be inferred the piety of those who invited him. [But the invitation
was certainly not because of Jesus' public character ; but of some
relationship or acquaintance. De W.J
3. Wanted — How many days the nuptials lasted, on what day the
Lord came and the wine failed, is unknown. They have no — The
wedded couple. She means this : I wish you to withdraw, that the
rest also may withdraw, before the scarcity become evident. In this
view of Mary's meaning, Jesus' reply not only does not seem harsh,
but most affectionate. [More probably, Mary, having now heard
John's testimony, and seeing Jesus surrounded by the disciples,
clearly recognizes, for the first time, the Messiah in him, and infers
his power to work miracles. L.J
4. What is there to me and thee ? — [Eng. Vers., What have I to
do with thee ?J Thy thoughts and mine, saith he, differ. Similarly
the disciples are disciplined, ch. vi. 6 ; ch. xiii. 7. Woman — Gr.
ybvai. He does not say, Mary, nor mother, but woman ; a name hold
ing a middle place, especially becoming the Lord, ch. xix. 26 ; and
perhaps peculiar to him. The Lord regarded the Father above all
things ; not even did he know his mother, according to the flesh : 2
Cor. v. 16; comp. note on John xx. 13. Especially was the title
mother unsuitable to the expression, What is there to me and thee ?
However, the Greek yuvai, having no synonym in our language, has
a more respectful sound than woman, Germ, weib, as distinguished
from femina, female, Germ, frau ; and woman is used for mother, Is.
xiv. 10. Is not yet come — The same word occurs, ch. iv. 47, viii. 42.
Hour — Of doing what you intimate, that is, withdrawing. His hour
of assisting was surely come. [He rather means, the fixed time for
manifesting forth his glory, ver. 11. L.J
5. Saith — Mary had not yet seen a miracle wrought by Jesus : ver.
11 ; but from his own reply she wisely inferred, that this was now to
be done. Whatsoever he saith unto you, do it — She perceives that he
is about to do something ; therefore she commits the whole manage
ment, which devolved on her, with the servants themselves, to him.
Comp. Gen. xii. 55, What he saith to you, do.
6. Water-pots— 'Broad rather than high : for they were lying, xei-
fievoi, [Eng. Vers., set] ; and they were capacious, long, broad, and
deep, suited to draw from, ver. 8. The Jews — Who frequently washed.
[Especially before eating. Matt. xv. 2, etc. These may have been
emptied by use before the meal. Thol.J The Evangelist did not write
among the Jews, ver. 13 ; v. 1. Firkins— About nine gallons, 2 Chron.

566 THE GNOMON OF THE NEW TESTAMENT.
iv. 5, Sept. Held — (Heb. dto) three thousand baths. Historia Beli,
v. 2, twelve gallons of wheaten flour, and forty sheep, and six firkins
(baths, Gr. yezpqzai) of wine. With these seventy priests were
abundantly fed, besides women and children. See the same passage,
ver. 9. Nor is it doubful but that much remained. According to
this the 15 firkins in Cana could have furnished enough drink for
more than 175 men, and to at least as many women and children,
for feeding whom 360 gallons, and 100 sheep, would be needed.
I say purposely, according to this, and also presently after, refer
the words, for feeding whom, to the words more than 175, not to
175 ; and thereby the meaning of the word more itself is much en
larged. Comp. 1 Esdr. viii. 22 (20.).
7. [Fill — The moment of the miracle seems to lie between this and
the following verse. The servants poured in water, they drew out
wine. L., De W.J
8. They bare — That is, they drew and bare. Beautiful obedience.
[Made wine — He who made the wine at this wedding, does the same
thing every year in the vines. Just as the water which the servants
put into the water-pots, was turned into wine by the Lord, so that
which the clouds pour clown is turned into wine by the same Lord.
It excites no wonder in us, because it occurs every year. August.
in L.J
9. The governor of the feast — Who was directing the whole feast:
skillful in deciding a question of taste. [Wldch had drawn the
water — not which drew, as Eng. Vers. Trench., Alf.J The water
— The article marks the subject. Knew not — knew — The governor's
ignorance proves the goodness of the wine : the servants' knowledge
the reality of the miracle. Calls — It is not added, to himself.
10. Saith — So that those present might hear : see the preceding
verse. Good — Therefore the bridegroom, in the governor's judgment,
had furnished wine good enough, but Jesus gave better. Have well
drunk — [So Eng. Vers, properly renders with De W., etc., though
others understand it to mean, when men are well drunken. So Beng.
The language of the governor of' the feast is half sportive. L]
Merely the governor's remark is repeated, and the Jewish custom :
drunkenness is not approved. Thou hast kept — He speaks as one
ignorant of what had occurred, ver. 9.
11. [Omit zyjv before dpyfqv. Tisch., Alf. Render, This wrought
Jesus as the beginning of miracles. Mey., Alf.J This — Christ's early
miracles are stated with remarkable fullness ; because the beginnings
of faith rested on them. [And indeed the first miracles, here and ch.
v. 8; Matt. viii. 13 ; He did not work by his hand, but by words:

JOHN II. 15. 567
that it might be manifest, that his power was divine. Men sometimea
have a natural force, so that even severe bodily infirmities yield to their
hands. But Jesus' power was different ; since, when afterwards He
stretched out his hands, or used other forms in miraculous cures, he
did so for the sake of those who are benefited, Mark vii. 33, etc., ch.
viii. 23. Harm.J Beginning — Whence now it might be supposed, that
more would follow. And manifested — And thus began to manifest his
. glory. Previously he had not wrought miracles. [He, it seems,
taught before showing signs. When he made this beginning of signs,
his teaching had been previously begun with his disciples, whose
teaching faith was confirmed by this very miracle, and with others
through John the Baptist, as well as through Jesus himself: John i.
Harm,. His glory — Words which could be used of no being less
than the Son. For others would have manifested another's glory;
only he his own. Trench. On this glory, see ch. i. 14. Alf.J Be
lieved — More fully, ch. i. 50. Even at a marriage-feast an increase
of faith is to be sought. Thenceforth the disciples were prepared to
accept whatever their Lord should do and say. Disciples — His mo
ther had previously believed : Luke i. 45.
12. He went down — From Cana, [in the country, to Capernaum,
on the lake-shore, Alf.J And — A holy family. His brethren are
put before his disciples. The privileges of his brethren would have
been great, had they used them. [These are first mentioned here:
and Joseph is not now added. One may reasonably suspect that
Joseph died between Jesus' twelfth and thirtieth years, and that his
brethren were not Joseph's own children (for Jesus, as he was reputed
the Son, so was he regarded as absolutely the first-begotten of Joseph)
but Mary's sister's sons. Harm.J Not many days — -He accustomed
them to traveling; and his journey to Jerusalem was at hand. See
next verse. [Manifestly by this phrase (comp. Acts i. 5 ; xiii. 31)
this continuing is distinguished from his abode at Capernaum. That
preceded — this followed John's imprisonment. Harm.J
' 13. The Passover — About the Passover Christ's office was espe
cially fruitful.
14. Oxen, and sheep, and doves — Used in sacrifices. Sitting— -In
the very act of negotiation : [business was the more brisk, as the
Passover was at hand. Harm.J
15. A scourge— Admirable zeal ! Of cords — For so scourges were
formerly made. Moreover no material injured the body less than
this. Nor is it said, that he inflicted a single blow on the men : He
accomplished his purpose by terror. [The scourge was not used
to force them to go; for his human arm was nothing against so

568 THE GNOMON OF THE NEW TESTAMENT.
many; but rather as a symbol of God's judgment soon to fall on the
corrupters. Neand. This cleansing of the temple is different from
that recorded Matt. xxi. 12, etc., the one occurring at the commence
ment, the other at the close of his ministry. Mey., Alf.J
16. My Father— Wonderful authority ! [The Saviour pi )ved him
self on this occasion Lord of the temple, and all its feasts ; therefore
men had no reason to wonder, either if then he did not tarry until the
end of the feast, or if afterwards he did not attend all the feasts, or
if he failed to be present at the beginning of the feast. Harm.J
17. [Answered — To his act ; i. e., it gave them occasion to demand
his testimonial of authority for such a violent procedure. L. Omit
de, and. Tisch., Alf.J Bemembered — Comp. ver. 22, ch. xii. 16.
Concerning the time of remembrance, also ch. xiv. 26. [For xaze-
ipaye ye, hath eaten me up, read, xazaipdyezai ye, eateth me up.
Tisch., Alf.J Zeal— hath eaten me up — So Sept., Ps. lxix. 10. In
deed his enemies afterwards killed Jesus for his zeal for his Father's
house. House — See ver. 16.
18. What sign — And yet this very act was a sign, which Jesus had
miraculously wrought. [How many armed men, think you, would be
required, immediately to drive all the buyers and sellers from any
market-place ? V. G. And hence indeed that act was the more re
markable, since Jesus, having just come from his baptism, was still a
stranger to the inhabitants of Jerusalem. Harm.J They require
signs to be proved by signs. They showed the same perversity, ch.
vi. 30 ; Matt. xxi. 23.
19. Destroy — For this very deed, the cleansing ofthe temple, they
afterwards destroyed the temple of his body. Matt. xxi. 23, 46 ;
xxvii. 40; xxvi. 61. Destroy — That is, if you destroy; or rather,
you will destroy. A similar use of the imperative occurs, Ecclesiastic,
xxx. 9, xxxiii. 26, Soothe your little son, etc. Temple — Jesus' body
to be raised again, is the Godhead's temple and abode. Therefore.
Jesus is Lord of the temple at Jerusalem, which was the type of
Jesus' body. This — Doubtless Jesus supplied what the Evangelist
adds, ver. 21, by a nod or gesture, unobserved by the Jews. I will
raise it up — A word appropriate to both the stone, buildings, and the
temple of his body. It recurs at ver. 22. This is splendidly said, I
can do what I will with the temple of my body ; ch. x. 17, 18, and
so also with this temple of stone and wood. He puts off those de
manding a sign ; comp. ch. viii. 28. Yet even at that time he wrought
miracles, ver. 23. [Such seems to be the true exposition of this much
disputed saying. By this temple, Christ means his body ; calling it
by that name, because the temple was the shadow and type of. the

JOHN II. 25. 569
body of Jesus, and of his church. In crucifying his body, the Jews
destroyed their temple, their whole typical economy. In raising up
his body, he built up the temple of God in his church, in a new, spir
itual, and glorified form. Stier., so Alf.J
20. Building — By Herod the Great, and afterwards. And wilt
t\0Vl — They seem to have taken Jesus' words the more literally, be
cause he was called a workman. Mark vi. 3, comp. Matt. xxvi. 61,
xxvii. 63. Stupidity often aids malice. [But Semler properly re
marks that their question does not show malice. L.J
21. Of the temple of his body — That is, of the temple, which was
Jesus' body ; compare ch. xi. 13. [Neither disciples nor 'Jews un
derstood Christ's word at the time ; but he was scattering seeds of
truth for the future, ver. 22. Mey.J.
22. Was risen — His Resurrection, not his glorification, is cited be
cause the sign was fulfilled by his Resurrection. Comp. I will raise,
ver. 19. Remembered — Faith and memory mutually aid each other
here ; and ch. xii. 16, xvi. 4 : they also work together ; Matt. xvi.
8, 9 ; Ps. cvi. 13 ; comp. ver. 12. [Omit auzdic, unto them. Tisch.,
Alf.J. The Scripture and the word — Concerning the raising of the
temple ; both divine.
23. In the feast day — The people being collected, ch. iv. 45. Be
lieved — As those in ch. viii. 30 ; xii. 42. Miracles — The evangelists
record more miracles in Galilee, than in Judea and Jerusalem : ver. 1
and chap. iv. 46. For in Galilee he wrought very many : Matt. xi.
20 ; and those wrought in Jerusalem were then very well known of
themselves. 24. Did not commit himself — He did not'descend to too great fa
miliarity with them, (Sept. Job xxix. 24. If I laughed on them,
they believed it not.) He did not reveal to them what it was not yet full
time to reveal. [Rather, he did not account them true disciples, disciples
indeed, ch. viii. 32. Euihym. in De W. In fact he left the city,
when the passover was either not yet, or scarcely, concluded ; because
those men were already meditating the plots, which broke out more
openly, ch. v. 16, 18 ; vii. 1 ; for it was not yet time to encounter
their hatred. Doubtless Nicodemus came to him by night, because
he surmised this. Harm.] The contrast is, irziozsuoav, many believed,
ver. 23. Himself— -Of himself he knew all men. Knew — John often
uses to know, of Jesus knowing all things, without human information,
ch. iv. 1 ; v. 6.
25. Of man — in man — This is said of the whole human race ; in
the preceding verse, of the individuals embraced in it. He — Himself,
without other testimony. What — To wit, treachery : every man is

570 THE GNOMON OF THE NEW TESTAMENT.
deceitful. John employs a euphemism [that is, a mild expression for
something bad.] In man exists what is human ; in the new man,
what is divine, christian, spiritual. [John often makes prominent tho
immediate, supernatural knowledge of Jesus. Comp. ch. i. 48, 49;
iv. 19; vi. 61, 64; xi. 4, 15; xiii. 11; xxi. 17- Mey.J

CHAPTER III.

1. There was — Eleven conversations of Jesus are recounted in de
tail by John : the first of these now begins. A man — One of those
of whom see ch. ii., at the close : but considerably better than many.
[There can be no doubt of the sincerity of Nicodemus in his inquiries.
He seems to have had Ms attention attracted to Jesus, by his miracles,'
(comp. ch. ii. 23,) and perhaps he had before been watching for the
signs of that kingdom of God, heralded by the Baptist. L.J
2. [For zbv ' I-qaouv, Jesus, read auzbv, him. Tisch., Alf] By
night — Christ always receives those who come to him. We know —
I, and those like me ; the rulers rather than the Pharisees, ch. xii.
42. To this plural answers the plural, ver. 7. Nicodemus states the
Antecedent as the consequent; therefore I wished to confer with
Thee. He wished to hear of heavenly and sublime things, ver. 12;
[but Jesus brings him down to first principles. V. G.J Miracles — Ch.
ii. 23.
3. Except a man — The expression is indefinite ; Nicodemus, how
ever, rightly applies it to himself. Comp. ver. 7, ye. The sense
here is : That opinion of thine, Nicodemus, respecting Jesus is not
sufficient ; you must absolutely believe, and submit to the heavenly or
dinance, even baptism. Comp. Mark xvi. 16. [Rather, My doctrine
is not of doing or leaving undone, but of becoming ; of a change in
nature. Luther in Thol.J This doctrine was necessary for Nicode
mus. Accordingly Jesus began here, as Nicodemus indeed had fur
nished occasion. Be born — This is stated first in a figure, in hard
language, to convict Nicodemus of ignorance ;- it is afterwards, when
he has been humbled, literally explained, ver. 15* [Comp. 1 John v.
1.] The same truth is here expressed, which Matt. iii. expresses by the
word yszavoia;, repentance. For this word does not occur in all

JOHN III. 6. 571
John's Gospel. [Beware of thinking that the work of faith is accom
plished without trouble : for it is a creation from above. Beware on
the other hand, of regarding regeneration as more difficult than it is :
it is simply accomplished by faith. V. G.J From above — Gr. dvioftsv,
[Not as Eng. Ver. again; but from above, i. e., from heaven, of God.
L., Mey., De W.J Comp. ver. 2, 7, 11, 31. Above — Whence the Son
of man hath come down. Cannot — Nicodemus himself had not appre
ciated what he had said, (ver. 2.) To see — Even now, and after
this life, [with understanding and clear perception; Stier.J To see
with enjoyment. The kingdom of God — [Nicodemus was aspiring
after this; yet ignorant of the importance in this respect of faith in
Jesus. V. G.J He who sees Christ, sees this. The new birth and
acquaintance with him have the same source.
4. How — This how and why often obstruct faitli: ver. 9, ch.
vi. 52. Nicodemus marvels, ver. 7. It is well that he asks simply.
Be born-— Nicodemus should have added from above: that he omits :
therefore he says, a second time. [Not misunderstanding the avio&sv,
from above ; but receiving no idea from it at all. Mey. , etc.] Old —
Not merely adult. Nicodemus therefore, being an old man, asks for
his own sake ; and had come to Jesus, who was much younger. Can
he — Gr. yq duvazat, Surely he cannot ? Nicodemus objects spiritedly,
[and in such a way, that his words appear to border on derision.
Hence Jesus makes his next answer a little more distinct, as well as
somewhat more paradoxical and severe. V. G.J
5. [Except — Nicodemus doubted the possibility ; ver. 4 ; Jesus re
iterates the necessity, which presupposes the possibility. Thol.J Of
water and the Spirit — Jesus renders his remark the more difficult, in
order to discipline Nicodemus, and at the same time states the differ
ence between heavenly and natural birth : and he defines the former
by communion with himself and with the Spirit (for he speaks of him
self and of the Spirit also at ver. 11. Comp. 1 Cor. vi. 11.) No one
can enjoy God without the Son and his Spirit. Water denotes the
baptism of John in view of Christ Jesus, ver. 22, 23 ; by omitting
which baptism the colleagues of Nicodemus, ver. 1, despised the counsel
of God, Luke vii. 30, whereas the Jews nevertheless were accus
tomed to baptism: Heb. ix. 10. And Nicodemus himself appears to
have thought too lightly of John and his baptism, since he had
wrought no miracle. Comp. ver. 2. Nor is communion needful with
Christ only, but also with his Spirit : Acts ii. 38. And because the
same Spirit glorifies Christ, therefore the mention of water being soon
after omitted, the Spirit alone is mentioned, of whom we are to be
born again: nor does he say at ver. 6, that which is born of water is

072 THE GNOMON OF THE NEW TESTAMENT.
water. Therefore the necessity of regeneration first, and of baptism
second, is here confirmed (comp. a similar and, ch. vi. 40 :) otherwise
there would be but little hope for infants dying without baptism,
Comp. on water and the Spirit, Tit. iii. 5. Enter — Answeringto en
ter of the previous verse. He speaks more sternly: comp. see ver*
3. He cannot enter, much less see. He must enter a house, who
wishes to ascertain its inward structure. That which is not born;
uses neither eyes nor feet.
6. Flesh — True flesh: but also mere flesh, void of spirit, opposed
to spirit, of an old creation. That which is born — TMb being neuter,
sounds more general, and denotes the very first elements of new life:
comp. Luke i. 35, or even the entire body of the regenerate: comp.
John vi. 37, 39. Afterwards it is expressed in the masculine,
every one that is born, ver. 8; signifying matured birth. Spirit
— That which is born of the Spirit is spirit : he who is born of the
Spirit is spiritual. [Like produces like. That which is fit for God's
kingdom cannot come of the flesh ; but of the Spirit alone. L.J
7. Ye — Thou, and those in whose name thou hast spoken (ver. 2,)
Ye, Jesus says ; not, we.
8. The Spirit — Strictly; Gr. zb nveuya. [Beng. would render the
verse ; The Spirit breatheth where it will, and thou hearest its voice,
but knowest not whence it cometh, and whither it goeth ! So is every
one that is born, etc. This is literal, and makes good sense, the em
phasis falling on Every one. But all recent commentators adopt the
more common rendering of Eng. Ver. Yet the usual arguments are
not conclusive. The word o'uzwc, so, does not require us to under
stand a comparison between different things. Nor does the last clause
become superfluous, on Beng.'s view, if proper emphasis is observed;*
On the other hand, breatheth, (nvsl,) will, (&eXei,) voice, (ipmvqv,) seem
more appropriate to Spirit than to wind. But the interpretation on
Beng.'s view, is difficult ; and the authority for the common rendering
is overwhelming ; including L., Mey., De W-, Thol., Stier., Alf., Ols.,
Robinson, Schleusner, etc.] For He, not the wind (concerning which,
however, comp. Eccles. 11, 5,) has a will and voice: and of him we
are born, and he who is born of him is such as he is. Not the person
born again would be directly compared with the wind, but the Spirit
himself. Where — Wltere, whence, and whither, above the flesh, earth,
and nature. The things opposed are, flesh and spirit; earth and
heaven; nature and grace. Breatheth — Gr. Ttvei, [blow eih, Eng. Ver.]
In the word and sound of the Gospel ; 1 John v. 6. Thou hearest
— Even now also, while hearing Me, thou hearest, on earth, the voice
of the Spirit. Comp. " earthly things," ver. 12. Whence— From

JOHN III. 12. 573
heaven, from above. Whither — To heaven. Comp. the heavenly
things, ver. 12. So — As the Spirit himself, whom thou hear
est, and yet knowest not. For what the Spirit doeth of himself,
that he doeth also in him who is born of the Spirit. The Spirit
quickens a man. He in whom the Spirit breathes, in his turn
breathes of the Spirit, and sends forth the voice of the Spirit, his
wiU being freed through the Spirit.
10. A master — Gr. 6 diddaxaXoc, the master. A teacher of very
many hearers, experienced, and somewhat better than the rest, who
are altogether corrupt : ch. x. 8, notes. The article is emphatic.
Nicodemus was the only one of all the Jewish teachers who had come
to Jesus Christ, and could teach Israel the knowledge of him ; and
indeed he afterwards acted the part of a teacher of Israel, defending
the Just One, both by his opinion, ch. vii. 50, and by his act, ch. xix.
39, in which two passages the Evangelist repeats the notice of this in
terview by night. These things — Which make Israel divine.
11. Verily, verily, I say unto thee — This is said thrice to Nicode
mus. [We — I, with John the Baptist, and all the prophets. Luth.
in Thol.J Do know — Jesus does not associate with himself John or
any other man: ch. i. 18, vi. 46. He speaks of himself and of the
Spirit. Comp. on the Son, ver. 32. On the Holy Spirit, ver. 8, 34,
ch. xvi. 13, [also ch. v. 30.] We speak — That only. [Ye — Rulers
of that period among the Jews. Thol.J Receive not — [In faith. V.
G-. But the difficulty was the exceeding slowness of Nicodemus to
understand Christ's words. He means : although what we declare is
the sure truth of God, yet ye accept not our testimony to it. L.J
The plural, as in ver. 2, we know.
12. Earthly things — To Jesus Christ's heavenly perception, the
things necessary to be done on earth, are earthly ; — to us, grovelers,
they appear in the highest degree heavenly. The whole style of
Scripture is full of condescension. Regeneration is from heaven, not
however in heaven : it is indeed on the verge of heaven. [But this
is metaphorical. Earthly means easy to comprehend ; Heavenly, dif
ficult to comprehend. To a master in Israel, such doctrine as the
new birth should be easily intelligible, being in substance accessible in
the Old Testament. But ver. 14, etc., belong to another class of
truth, new, remote, and such as might be difficult even to a master.
L] How — The reason of the silence of Scripture on many topics.
Heavenly things — The inner principles of the kingdom of God, ver.
<j; Wisd. ix. 16. He does not, at ver. 13, so much speak of, as inti
mate heavenly things. Shall ye believe — The less anything seems
credible to reason, the more heavenly it often is.

574 THE GNOMON OF THE NEW TESTAMENT.
13. [This verse proceeds to affirm that no one has risen to the
knowledge of these heavenly truths, so as to reveal them, but this
Son of Man himself; who yet, though he has descended, abides also
in inmost union with the Father in Heaven. L.J And — You will
see that this is properly stated, if you change the interrogation at
ver. 12, with some reflection, into an absolute expression. In the
preceding and present verse we are characterized a,s of ourselves
strangers to heaven. Without faith in My words and in Myself, saith
Jesus, ye cannot understand or attain to heavenly things. The ante
cedent is put for the consequent. Similarly xai, and, (for) is used ch.
xii. 35. No man — Earth-born. Angels are clearly not excluded : ch.
i. 52. Believers do not ascend, but are drawn by the Ascending
[Saviour] after himself, whom they have put on in their baptism.
[Hence appears the absolute need of faith. V. G.J To heaven — He
speaks especially of the heaven of the Divine majesty. But — Here,
having changed the perfect of the verb dvafteftqxev, hath ascended,
into the future, understand dvaftqaszcu, shall ascend: comp. ch. vi.
62. Nowhere before His passion has the Lord spoken more clearly
of His ascension, than here, and in the parallel passage, ch. vi. 62;
where he likewise refers to His ascension, as something much more
difficult of belief than those things which then seemed so incredible
to his hearers.- On the whole, the two conversations, ch. iii. and vi.,
strikingly resemble each other: the one treats of the beginning, the
other of the nourishment of the new life, each instinct with heavenly
truth. The objection made to the Saviour is the how. He insists on
the whence, and the whither. He that came down from heaven — The
Son of man, having assumed human nature, whereas he had before
been in heaven as the Son of God, began to be on earth. Therefore
he alone, saith Jesus of himself, can of himself ascend, and will as
cend to heaven. Prov. xxx. 4. Which was — [Gr. 6 wv, better than
which is.J Who was in heaven," and with God, before the creation of the
heavens, ch. i. 1, notes. Thus, we see, he both descended and will
ascend. Comp. evidently was, ch. vi. 62 ; so who was [Eng. Ver.,
which is, J ch. i. 18. Frequently wv, being, is used of past time: ch.
ix. 25, xix. 38 ; Luke xxiv. 44 ; 2 Cor. viii. 9.
14. And — Often Christ, after mentioning his glorification, alluded
to his passion. Moses — This is the first mention of Moses, recorded
of our Lord. The serpent — As that serpent was one without venom,
to counteract poisonous serpents: so the man Christ was a sinless
man, to counteract the old serpent. [So Alf. As the brazen serpent
was made in the likeness of those which spread the poison, so Christ
was made in the likeness of sinful flesh.] In the wilderness— -Where

JOHN III. 19. 575
there was no other remedy. Be lifted up — On a cross towards heaven :
ch. xii. 32. [Lifted up — First in crucifixion, then in exaltation.
Yea, there is before me an exaltation, but (says Jacobi) it will take
the form of most profound abasement. Stier. Jesus did not yet, at
this early time, speak distinctly of his suffering on the cross ; see ver.
16. V. G.J Must' — For with this purpose he descended from heaven.
: 15. That — The goodness of the Son in ver. 15, and of the Father
in ver. 16, is described in the same words. [The Son's grace, and the
Father's love are extolled. V. G.J Comp. ch. vi. 37, notes, ch. x. 28,
29. Whosoever believeth — Now Jesus begins to speak m»re plainly.
Faith, to those in need of salvation, is what looking upon the uplifted
serpent was to those needing a cure. In him — As lifted up. The cross
istheladder to heaven. [Omit yq dnbX.qzai d)X, not perish but. Tisch.,
Alf] Should not perish — By the poison of sin. Eternal life — By
regeneration and faith. In every instance, eternal life is mentioned
early in the Saviour's discourses, and occurs for the first time here.
He takes it for granted as very well known from the Old Testament :
ch. v. 39. See Dan. xii. 2 ; Luke x. 25.
16. [What follows, to ver. 21, seems to be a continuation of the
words of Jesus, added by the Evangelist. Thol. This appears from
the fact that the reference to Nicodemus is dropped, and the thoughts
of the prologue, ch. i. 1-18, are taken up. Ols.J Loved — The Son
knows the Father, and the Father's love : and alone bears the best
witness of him : comp. ver. 35. The world — All men under heaven,
even those about to perish (comp. dk, moreover, Eng. Ver., and, ver.
19,) with whom he had otherwise been angry : ver. 36. But for this,
unbelief would not properly be a fault fatal to unbelievers ; they were
required to believe that the Son of God was given for their sake also;
therefore he was given for their sake. Comp. by all means ch. xii.
47. Gave — [To be crucified. V. G.,J really in truth, and in earnest :
Rom, viii. 32. And Christ gave himself, Gal. ii. 20, really and in
earnest. In him — As having been given by God in love.
17. To condemn — Gr. xpivg, judge. Although men accuse God of
this. To judge, is by judgment to abandon to deserved destruction.
18. Is condemned — This word is used to suit human ideas. The
unbeliever already has that, which he suspects the Son of God of
', bringing upon the world. [Such an one has already, by not believing,
chosen his own miserable portion. De W.J
19. Condemnation — That is the cause of judgment. [Rather, this
is, not the cause, but the condemnation; it consists in this, that men,
who receive not the light, are condemned to the darkness they love
better. Comp. 1 John v. 11, ch. xvii. 3. L.J The light— After life,

576 THE GNOMON OF THE NEW TESTAMENT.
light is mentioned, as in ch. i. The Light, Christ. See what follows.
In ver. 19, Light, the person, is praised : afterwards, in ver. 19, in
contrast with darkness, which is not personified, and in ver. 20, 21
the discourse treats of Light indefinitely in the thesis, but so that, in
the hypothesis, it answers chiefly to the hypostatical [personal] Light.
Loved — They did not repay the Divine love with love, ver. 16.
Rather than — The comparison is by no means inappropriate. The
loveliness of the light amazed them ; but they were bound by the love
of darkness. Comp. John v. 35. A similar comparison occurs, ch.
xii. 43. Evil — Gr. rzovqpd, malicious. This is something worse than
tpauXa, vile, ver. 20.
20. Doeth — Gr. npaaaiov, but, JJotwv, doeth, ver. 21. Evil is rest-.
less ; it is more busy than truth. Hence they are denoted by differ
ent words, as ch. v. 29. Should be reproved — Gr. iXsy^d-q. Convicted
of being such as they really are ; against the sinner's will. Opposed,
to this is may be made manifest, ver. 21. His deeds — Gr. za epra '
auzou, the works of him, referring to him who flees from the light, is
ingeniously put first ; then in ver. 21, auzou zd epya, his works, con
cerning him who knows that he will not be ashamed. f
21. That doeth — Hoie7v, to do, is often used of a steady occupation; '
as with the Latins, mercaturam facere, to carry on trade. May be
made manifest — Even Nicodemus subsequently acted more openly.
Works — Wrought — Gr. epya, eipyaayeva. Kindred words. In God
— In the light, by his power and love, from whom cometh all truth.
22. Into the land of Judea — From the metropolis of the Jews.
[He did not however stay there long, (comp. on the word, dUrptfls,
tarried, ch. xi. 54; Acts xvi. 12, xx. 6,) and that because of the Phari-!
sees, who were even less favorable to Jesus than to John, ch. iv. 1.
Harm.J Baptized — Ch. iv. 1, 2. John did not repel those who came
voluntarily, while Jesus was baptizing : but still he did not now invite
them. 23. JEnon — From |'y, a fountain. Sdlim — Gr. zou laXeiy. The
article in the masculine indicates some region. Much — As, the rite of
immersion required.
24. Not yet — Here the Evangelist assumes what the others had
written of John the Baptist's imprisonment. For— Therefore John
ceased to baptize when he was imprisoned, not before.
25. Then — Gr. dbv, accordingly. There is reference to ver. 22;
comp. ver. 26. A question — A dispassionate one: not a quarrel. Be
tween — Gr. ix. On the part of— The question was raised by Johns
disciples. [For 'Ioudaiiov, the Jews, read 'Joudaiou, a Jew. Tisch.,
Alf.J Jews — Those who now resorted not to John, but to Jesus ;

JOHN III. 31. 577
John's disciples contended that purifying should be sought from John.
Purifying — From sins. [It is thus no new thing for men to dispute
about repentance, instead of performing it in love. Q.J Mark i. 4 ;
comp. Eph. v. 26. A word common among the Jews. Comp. Heb.
ix. 13, 14 ; 2 Mace. i. 36, ii. 16. John nowhere employs the terms,
a baptism, a baptizing, the Baptist; see ver. 5 ; nay, even for Levitical
baptism he uses purifying, ch. ii. 6.
26. Came — John's disciples were not so constantly with him as the
apostles were with Christ. He that — They do not naine Jesus ; they
speak of him as of one far less known than was right.
27. Cannot — Gr. du ouvazai. How can I dare, saith he, to bind men
to me? A man — I, saith John, who am but a man. Receive — Take to
himself. Anything — Much less the name of Messiah. [A man can of
himself receive nothing of heaven or of God. Euthym. in L.J From
heaven — That is, from God. This use of a general for a specific
term implies modesty.
28. Before him — Him of whom ver. 26 treats. So ver. 30. Johr
did not openly call Jesus the Christ : but he so spake of him, that he
"might easily be recognized.
29. He that hath — Or whom the bride follows. All come to Jesus :
hence it is clear, that Jesus is the Bridegroom. See Song of Solo
mon. The friend — Loving and beloved by the Bridegroom. The
derivation of the name John accords. It is the part of a friend to
rejoice. Standeth — As his attendant. Heareth — Hearing him speak
with the bride, ver. 32, 34. These two participles belong to the sub
ject : the predicate is rejoiceth. Voice — By which the Bridegroom
testifies his presence, ver. 32. This voice sweetly attracts the bride.
Joy— Without sadness and envy.
30. Increase : decrease — So that all are to come hereafter, not to
me, hut to him: Josh. iv. 14. Not even death was to hinder Christ's,
increase ; whence the Evangelists speak of his death far otherwise
than of John's.
31. He from above — These words, even to the end of the chapter,
the Evangelist seems to have appended, in accordance with the Bap
tist's feeling: comp. notes, ch. i. 7. [So L., De W., (who, however,
supposes the passage based on remarks of the Baptist ;) Thol., Ols.J
Moreover this proposition, i?e who comes from above is above all, already
clear by means of the kindred terms, dviodsv, ixdvio, from above, above,
soon becomes clearer by the opposite, he who is of the earth. Above
all— In dignity, power, and speech. Therefore he is also above John.
John is embraced in the term all, ver. 26. Who is of the earth is
earthly — Gr. 6 wv ix zqc yqc, ix zqc yrtc iazi. A Ploce, [repetition of
73

578 THE GNOMON OF THE NEW TESTAMENT
the same expression in a different sense :] the former used of natural
birth, the latter of disposition and state ; which latter is followed by
a corresponding mode of expression. The contrasted proposition
forthwith corresponds, having also three members. It is not said, He
that cometh from the earth: because he was also on the earth; but,
He who cometh from above, who cometh from heaven, to the earth: for
previously he was in heaven. Is of the earth — The contrast to this
is, is above all. Speaketh of the earth — Whence the inhabitants of the
earth the more readily hear him. The spiritual excellence of a teacher
is not to be estimated by the pleasure of his hearers. [The Baptist
himself then, even in his office of forerunner, is of no importance, in
comparison with his Lord. L.J
32. [Omit the first xai, and. Tisch., (not Alf .)J He testifieth— That
is much more weighty than He speaks. No man — So ardently does
John desire Christ's supremacy, that instead of that which his disci
ples say, all, ver. 26, John says, no man: comp. ch. xii. 38. Me-
ceiveth — A form of faith. There must be a receiving, not a mere
bodily coming.
33. He that hath received — As John. Hath set to his seal— Hath
set his seal to, and as it were subscribes to that very fact; he acknow
ledges for himself and has avowed to others, that God, in whose
word he trusts, is truthful; and assigns the glory to him : Rom. iv.
20; comp. 1 John v. 10. See on sealing, Nehem. ix. 38. It is called
byoXoyia, profession, in the Epistle to the Hebrews. A metaphor from
contracts. God — Whose word is the word of Messiah: see the fol
lowing verse : ch. xii. 44.
34. Hath sent — From him. [Omit 6 debc, God, in the last clause.
Tisch., Alf. Read, For not by measure giveth he the Spirit (unto
him.)] For not by measure — There is one bestowal of the Spirit,
made by Christ ; under which we are embraced who receive a meas
ure, Eph. iv. 7 ; John i. 16. In order that we might be able to re
ceive a measure, there must be some one who shall take, and hrst
receive without measure, to baptize the rest with the same Spirit :
nay, even we shall hereafter have it without measure : 1 Cor. xiii. W,
12. The Hebrews remark that the Spirit was given to the prophets
in measure ; Even the Holy Spirit, say they, which rests on the pro
phets, rests only in measure. Even the words of the law, which was
given from above, were only given in measure. Further, since Onns
received the Spirit without measure, he expresses the words of God
most perfectly.
35. All things— See ver. 29, 36. Both the Bride (ver. 29) and the
Life (ver. 8li) are Christ's. Into his hand— Re, therefore, who does

JOHN IV. 5. 579
not submit to the Son, and does not receive through faith from the
hand of the Son, does not experience the Son's grace. The same ex
pression occurs, ch. xiii. 3. Afterwards, wider his feet: 1 Cor.
xv. 27.
36. Hath — The present including the future. See on ch. v. 24.
[Thus the life given by Christ is a present possession of believers, to
be completed and glorified at his appearing. Mey.J Shall not see —
Future, including the present. Wrath — For he has no experience of
the love wherewith the Father loves the Son, and those alone who be
lieve in the Son. Abideth — Gr. yevet. Others read ysvsi, shall abide,
but see ver. 18. Condemned already — The wrath of God abideth on
him : there is no need of its finally coming.

CHAPTER IV.

1. Knew — Even though no one told him. Had heard — Comp. ch.
iii. 25, 26. The Pharisees — Who were likely to be displeased at it;
ch. i. 24. For the Pharisees were anxious to make proselytes, Matt.
xxiii. 15, [and expected in the Messiah worldly splendor, and entire
cordiality towards them, as the protectors of the Theocracy and the
law. L] More — See again ch. iii. 26.
2. Jesus — So the Vulg. Gr. ' Iqaouc auzbc, Jesus himself Bap
tized not — To baptize, a ministerial act : Acts x. 48 ; 1 Cor. i. 17.
John, his minister, baptized with his own hand ; John's disciples, it
Beems, baptized none. But Christ baptizes with the Holy Spirit.
3. [Omit ndXtv, again. Tisch., not Alf.J
4. Go through — In the very passage he did great things. Through
Samaria — An admirable arrangement, especially at that early period.
What Jesus afterwards forbade the disciples, Matt. x. 5, he himself
here avoided. The Samaritans went out to him, ver. 30 ; nor, ex
cept when pressed, did he give them two days, ver. 40. .Nay, he even
so regulated his conversation with the Samaritan woman, that he im
parted his grace to her only at her request, ver. 15. [He adopted a
similar method towards the Gentiles : Matt. xv. 21, etc. ; Mark vii. 24,
etc. Harm]
o. Sychar — Formerly called Sichem ; afterwards by the change of

580 THE GNOMON OF THE NEW TESTAMENT.
a single letter, Sichar, "u», wages, namely of Jacob's expedition:
Gen. xlviii. 42. Thus Jacob was able to bequeath to Joseph this re
gion, over and above the land divinely promised. To this derivation
ver. 36 seems to allude, yiaOov, wages. For such derivation is not
disregarded : ch. ix. 7. Gave — Jacob had dwelt there, ver. 12 ; and
had given it as an estate to Joseph, out of special love.
6. [Jacob's well — Still known and honored as such. Mey. It
stands at the mouth of a valley enclosed by high mountains ; and has
Gerizim, the mount of blessing, on the left, and Ebal, that of the
curse, on the right, to one entering the plain. Schubert in Thol]
With his journey — He had made a long journey on foot. Thus — Ac
cording to the convenience of the place, such as it was, without, dis
play, alone, as one manifesting no expectation of the Samaritan
woman, but wishing, out of mere weariness, to rest. The popular
and affable character of Jesus' life is worthy of admiration; this very
feature the early Christians imitated. It was also fitting that at that
time, Christ should not openly present himself to foreigners, but as it
were, casually ; Matt. x. 5, xv. 23, etc. Ouzioc, thus, is to be ex
plained by the word to which it is joined, as ch. viii. 59; Acts xxvii.
17,; 2 Pet. iii. 4 ; Sir. xxxii. 1, xai ouzio xd&taov, sit so at the ban*-
quet, as to attend to nothing else. So here, he sat so, as he sat
Chiysostom explains it, simply, and as it chanced. On — Gr. hi.
Upon (the well was enclosed with a wall or curb) ; or at least, near:
as Mark xiii. 29, im dupaic, at the doors. About the sixth — Mid-day.
The reason why Jesus was weary; why the woman sought water, and
the disciples bread.
7. Of — Construe with a woman. [The outward conveniences of
ordinary life serve to advance God's kingdom. V. G.J Give me to
drink — At the seventh subsequent change in the conversation, reckon
ing from this address, which would appear indifferent until just as the
disciples come, Jesus wonderfully leads the subject to that consum
mation, I am the Messiah, ver. 26 ; which the apostles were so long
in learning, [ch. xvi. 31.] In fact the tree is longer in growing than
the ear of corn. So also he led on the nobleman to faith by two re
marks, ver. 48, 50.
8. For — Had the disciples been present to draw, Jesus would not
have asked the woman. [His disciples — The twelve had not yet been
chosen ; yet they probably accompanied Him on this journey. Not
only two, but all, entered the town ; the novelty of which fact seems
to have stimulated the men to listen afterwards' more readily to -the
woman. V. G.J To— Gr. ha, in order that. That they might buy

JOHN IV. 10. 581
food. When afterwards sent to teach, they did not entev ^w Samari
tan towns to do so.
9. How is it — Frank simplicity appears in the Samaritan's first
words. A Jew — She inferred this from his dress or dialect. For — no
—Introduced by the Evangelist, to explain the Samaritan's surprise.
The Rabbinical maxim accords with this : To eat a Samaritan
man's bread, and to drink his ivine, are unlawful. Dealings with —
All intercourse between the Jews and Samaritans is not denied,
(comp. the previous verse,) but intimacy.
10. [Jesus — Forgetting his thirst, and seizing the opportunity for
words of awakening. De W.J If thou knewest — Her ignorance is a
hindrance ; but its disclosure shows the Lord's compassion, and awak
ens a desire in the woman's heart. The gift — The gift is the living
water. [Rather, the gift of God here, is the interview with Jesus,
which his providence gives her. Mey.J Who it is — He speaks in the
third person, modestly. It is his, who saith this, to give the living
water. Afterwards he discloses, who it is ; ver. 26. Thou wouldest
have asked, and he would have given, that is, not only would you not
wonder at my asking, but even you would voluntarily have asked of
Me. The pronoun au, thou, used in this place particularly, rather
than with the verb n'dsic, hadst known, forms an emphatic contrast to
«('re?c, askest. John commonly uses the imperfect tense with the par
ticle dv, where the sense requires that time : iniazeusze dv, had ye
believed; ipyanUze dv, ye would love, ch. v. 46, viii. 42, ix. 41, xv.
19, xviii. 36. But the Aorist has the same force as the Pluperfect,
oux dv izedvqxet, had not died, oux dv dxeOave, had not died, ch. xi.
21, 32. The meaning therefore, in ch. xiv. 2, 28, and here, ch. iv.
10, might seem doubtful, slizov dv : slnov dv, I would say, or I
would have said ; iydpqzs dv, ye would rejoice, or ye would have
rejoiced; ffqaac dv, edioxev dv, thou wouldest ask, and he would
give ; or, thou wouldest have asked, and he would have given. But,
since, though he does not, he might have written, eXsyov, i%aipeze,
fpstc, ididou, we understand the Aorist as a Pluperfect, as also
at ch. xviii. 30, oux dv napeddixapsv auzbv, we would not
have delivered Him up: Gal. iv. 15; idwxaze dv, ye would have
given. The Lord says, therefore, Thou wouldest have asked of
Me, before I said to thee, Give Me to drink. And, he had said,
Give Me to drink, that, conversely, the woman might learn to
Mk of Him the living water. He would have given — Gr. edioxev dv.
The force of av, is,— provided that thou hadst asked. Water — Simi
larly Jesus draws an allegory from bread, -ch. vi. 27, etc., and from

582 THE GNOMON OF THE NEW TESTAMENT.
light, ch: viii. 12 : which in nature are the first, the simplest, necessary,
common, and salutary things. Living — Which is living, and therefore
life-giving ; ver. 14 : ch. vii. 38. Living water is here used in a no
bler sense, than at Lev. xiv. 5, D"n D'B, running (living) water.
11. Sir — Gr. Kupie, Lord. She had not called him Lord before:
now she so calls him, because, though yet unknown to her, he speaks
reverently of God, ver. 15, 19. So ch. v. 7, a man who knew not
Jesus, calls him Lord. They in some way felt his dignity. [Living
water — By which she understands only water fresh from an earthly
fountain. L.J
12. Greater — Who mayest demand, or canst bestow greater things.
Comp. ch. viii. 53. Our Father Jacob — So the Samaritans had per
suaded themselves : but falsely, Matt. x. 5. Jacob — Who was
thoroughly skilled in pastoral life and the procuring of water, and
was of ample fortune. Us — In the person of Joseph ; ver. 5. She
speaks thus falsely, assuming that Jacob was their father. Drank —
The patriarchs used water rather than wine. The woman means this:
The patriarch himself was content with this water, and asked no bet
ter. And his cattle — Oxen and sheep. Of course the men-servants
and maid-servants, who generally feed the cattle, also drank. The
well therefore was abundantly supplied and ancient.
14. Shall never thirst — Is then he, who once has drunk the water,
which Christ gives, free from all thirst? Truly that water, of itself,
has perennial virtue ; and when thirst returns, it is man's fault, not
the water's. But the drinking of natural water can allay thirst only
for some hours afterwards. But — Comp. ch. vi. 27. Shall be — Gr.
ysvqaszai, shall be made. From water shall be made a fountain, as a
tree from a shoot. The fountain thirsts not. Fountain — [Not as
Eng. Ver.; well.J The contrast to Ttrjyq, fountain, is ippeup, the well,
ver. 11. In believers there is a spring : the Roman Pontiff is not
that spring, from which alone is to be derived faitli, holiness, blessed
ness, and Ecclesiastical validity. Of water springing up — The
fruitfulness of believers. To spring up, applied to water, a delight
ful expression. Unto — All things come from God, and tend to God.
Life— Life eternal (on which comp. ver. 36,) the confluence, of such
fountains; nay, the ocean. May I attain it! [Thus this second
clause, but the water, etc., is not merely the denial of thirst ; but car
ries out the contrast to thirst beyond the analogy, to the spiritual gifts
of his kingdom. Comp. ch. v. 24, 25. L.J
15. Give me— The woman asks for the water, as the Jews asked bread,
eh. vi. 34, for bodily nourishment. The matter has now reached that
point, that the w oman to whom the same word had been said before, says,

JOHN IV. 2 1. 583
Give, ver. 7. Hither — With toil. She wishes to have that fountain at
home. 16. [Omit b L-qaouc, Jesus. Tisch., Alf. Read he saith.] Saith —
Now he opens the way for giving to the woman, who begs for water,
abetter kind than she had asked. [Thus the oft-disputed connection
with the preceding verse is simply that Jesus begins to fulfil her re
quest, ver. 15, by convincing her of sin. So Alf.J Husband — The
woman seems to have thought, that she is desired to call her husband,
so that he may help her in drawing and carrying home the water,
ver. 15, promised, ver. 14. But Jesus by this remark opens her in
most conscience, causes repentance, and elicits confession, ver. 29.
Nor does he say this altogether abruptly ; but those words, Neither
come hither, ver. 15, and Come hither, ver. 16, correspond. In that
place, which the woman thinks to avoid hereafter, the living water is
given her.
17. Well — Truly. The Lord speaks at once most impressively,
and most courteously. This plain assertion quite convicted the Sama
ritan woman.
18. Five — Five marriages included nearly the woman's whole life: and
by their mention he clearly recalled her whole life to her recollection.
Husbands — He means husbands, as appear from the subsequent con
trast. Whether they all died, or whether she lost some of them in
other ways also, her own conscience, aroused by the Lord, declared.
Is Jioi— This sixth marriage was unlawful, or else not consummated ;
either desertion, or some other hindrance on the part of one of the
parties, had prevented it. To her husband the woman is not said to
have announced anything, at ver. 28.
19. I perceive — From Thy knowledge of the most secret things.
20. Our fathers — The woman forthwith avails herself of this op
portunity to propound a difficulty, which she seems to have lately felt
on a religious question, and eagerly desires the prophet's instruction.
The Lord meets such minds. A desultory question is not always
censurable. By our fathers, the woman means not merely nearer
ancestors, but even the patriarchs. Even against the Jews themselves
the Samaritans relied on their antiquity. The Jews in turn,
appealed to the Fathers, ch. vi. 31. In this — The woman pointed to
Mount Gerizim. Worshiped— r-The whole of religion can be reduced
to adoration.
21. [Tisch., Alf, put yuvai, woman, after you, me.J Believe Me —
Christ often said to the Jews and his disciples, I say unto you, ver.
35. In this passage alone, to the Samaritan woman, he says, Be
lieve Me. They were more bound to believe than she. The modes

584 THE GNOMON OF THE NEW TESTAMENT.
of expression are adapted to their respective degrees of religious
privilege. The hour — It is called the hour, not because that whole
time is short, but because its beginning is nigh : ch. v. 25, xvi. 2.
Neither, nor — He does not say, both there, and here ; but, neither
there, nor here. [Gr. ouze — oure. Hence the sense is : Ye shall
worship the Father, but not (only) in this mountain, nor in Jerusalem.
Alf.J The Samaritans were not compelled to go to Jerusalem, Acts
viii. 14, and what need was there afterwards of the Crusaders?
What need is there of pilgrimages ? Here distinction of places,
which the ancients had strictly observed, is utterly abolished. Num.
xxiii. 27; 1 Tim. ii. 8. If a distinction remains, these words inti
mate that we should worship elsewhere, rather than at Jerusalem.
Ye shall worship — Ye Samaritans and Jews [and all mankind. Stier.J
He fitly uses the second person, not the first ; and there is aProther-
apia [anticipatory caution], and, as it were, correction of his next
remark, which is in the first person, to suit the woman's apprehension.
The Father — He admits the woman most familiarly into the strong
hold of the faith. Comp. Matt. vi. 9. The contrast is ver. 20, 21.
22. Ye know not what — He shows under how great ignorance they
labor ; wherefore he also adds, the Father, which the woman had not
added. Although what, since it is not repeated in the following clause,
seems to denote not the object of worship, but the form, thus: Ye
know not what worship ye practise ; we know what our worship is,
We — He speaks as an ordinary Jew ; being yet unknown to the
Samaritan woman. Salvation — Truly so. The signification of tho
name Jesus, whom the woman calls a Jew, ver. 9. Comp. ver. 42.
Is — For such was the promise : that the Saviour and the knowledge
of him would originate with the Jews, and from them would extend
to others. [Jesus speaks more boastfully of the Jews to foreigners
than to Jews. V. G.J
23. But — Jesus is not satisfied to have preferred the Jewish wor
ship, knowledge, and religion, to Samaritanism, but he further shows,
that a worship superior not merely to that practised on that momtain)
but even to that practised at Jerusalem, is at hand. And now is—
This [not in ver. 21] is now added, lest the woman should think in
the meantime she must seek a dwelling in Judea. It was soon after
, fulfilled, ver. 39, 41. The true worshipers — As the Samaritans, ver.
41. In spirit and in truth — Herein is contained a testimony to the
Holy Trinity. The Father is worshiped in the Holy Spirit, and in
the Truth accomplished through Jesus Christ. They who worship the
Father, as sons, in Spirit and Truth, are independent of place, and
of all such circumstances. [In truth — Not merely sincerely, but so

JOHN IV. 3 0. 585
that the worship is in harmony with its object, with the character and
attributes of God. Mey.J Seeketh — For they are rare. The same
word occurs, Ezek. xxii. 30.
24. A Spirit — When God is called a Spirit, we must imagine a
Being not only without body and place, but also having spiritual at
tributes, truth, wisdom, holiness, power, etc. To this nature of God
our worship should correspond : and to the living God living gifts
should be offered: Heb. ix. 14; Rom. xii. 1. A profound and strik
ing conversation with an ordinary woman, whom he had scarcely seen.
He did not communicate loftier truths to his disciples.
25. Saith — With joy at the truth she had learned, and with the
desire and hope of knowing it fully from the Messiah himself. [Or
perhaps she will say, all this may be true, but I cannot comprehend
it. It belongs to those things of which Messiah, whom we are ex
pecting, will inform us. L.J Which is called Christ — The evangelist adds
this, as an interpretation. Chrysost. on the passage, Whence did the
Samaritans expect the Christ, since they admitted the authority of
Moses alone ? From Moses himself.
26. Saith — He hastened to say the whole before the coming of his
disciples. John did not hear the conversation ; but wrote it after
wards, at the Spirit's dictation, ch. xiv. 26. I — Nowhere did he
speak of himself more directly, even to the disciples.
27. Upon this — The time was most fitly apportioned to the con
versation, Marveled — Wonder promotes progress. With the woman
— In that place. What seekest thou? — They could not easily sup
pose that Jesus had conferred a spiritual benefit on a Samaritan
woman. , 28. Left — Either to fill her vessel afterwards, or forgetful of lesser
things, through joy ; as well as to run more quickly. The woman
disregards the water as Jesus did bread, ver. 32. [At once, and
spontaneously, faith, and its joy and certainty, are applied to lead
others also to the discovered good. V. G.J
29. All things — Doubtless the woman frankly explained these to
the citizens, although most of them were previously known. Is not
— She herself has no doubt; but she invites the citizens to make his
acquaintance until they say, this is indeed the Christ, ver. 42.
30. [Omit o5v, then. Tisch., Alf.J They went out — They readily
¦ assented to her request, or even left their lunch. Others might have
thought it beneath them, so readily to go forth from home and their
city gate. [And indeed they would have had many plausible objections ;
was it probable that just at that instant, and in that very place, the
long expected Messiah had appeared to such a woman ? V. G.J
74 rr

586 THE GNOMON OF THE NEW TESTAMENT.
31. Meanwhile — Between the woman's departure and the arrival
of the Samaritans.
32. But he — He therefore dispensed with refreshment, his spiritual
ardor taking away hunger. Ye know not of — This increased their
wonder and eagerness to learn. A most sweet enigma !
33. [What wonder that the woman did not understand the water
ver. 11, just as the disciples themselves did not understand the meat!
August, in Thol.J
34. Meat — With which my appetite is satisfied. Finish — Jesus had
not yet reached the midst of his time of action, and yet he is already
thinking of the end, so earnestly did he act. The same verb occurs,
ch. v. 36. On the work itself, comp. ch. vi. 38, 39, end. Work—
A work, one, great, and embracing Israelites, Samaritans, and all
nations. 35. Four months — Gr. zezpdyqvoc. Very few copies have zezpd-
pqvov. Tezpdyqvoc is used in the common gender, as diyqvoc, two
months, sxyqvoc, and k$dyqvoc, six months. There are yet four months
and then cometh hardest — And is equivalent to until : as ch. vii. 33,
xiv. 19 ; Gen. xl. 13, 19 ; Jonah iii. 4. These are the four months,
the latter part of Nisan, the whole of Ijar, the whole of Sivan, and
the earlier part of Thammuz. [Corresponding to our April, May, June,
and July. V. G.J The wheat harvest, which is called actually the
harvest, differs from the barley harvest. The one began about the
Passover, the other some time later, Exod. ix. 25, 31, 32, to wit, in-
Palestine, about Pentecost, Exod. xxxiv. 22. Moreover; the harvest
was later in Galilee than in Judea. And so the feast ordained by
Jeroboam was later, 1 Kings xii. 32 ; comp. Lev. xxiii. 34. And
they were mostly Galileans, to whom it is said, Say not ye ! Finally,
in that year in which this was said, the first day of Thammuz was the
13th of June, which was very early, for the next year Pentecost it
self fell on the 6th of June, when wheat harvest commences, In
fact, therefore, the wheat harvest of the Galileans, in the fourth month
after this discourse, began quickly enough in the month Thammuz.
I say to you — This formula here indicates that his discourse is figura
tive. The contrast is, say ye, who look more on outward things. So
ver. 32. Fields — The Samaritans are described as ripe for believing,
ver. 39, who were seen on the plain, ver. 30. The natural harvest,
he says, is farther off than the gospel harvest. [Already — Gr. qdt),
which ends the verse. Tisch., with the most ancient authorities, joins
it to what follows; already he that reapeth, etc. But Alf. well objects,
1st. That punctuation must rest not on manuscript authority, but

JOHN IV. 40. 587
criticism; 2d. That the sense requires this word to be joined with ver.
35.] 36. [Tisch. (not Alf.) omits xai, and, at the beginning of the verse.]
And — And now. The New Testament time is the harvest. He that
reapeth — The harvest itself speedily follows the whitening of th'e
fields. Wages — The fruit itself: great compensation for labor, great
gain: Matt, xviii. 15. Receiveth — Already, at the present. Fruit
— Many souls. [That — Because it is unto life eternal, both he that
soweth, etc. L.J He that soweth — The sowing in Israel brought on a
harvest in Judea, in Samaria, and throughout the earth. Together —
In the same life eternal: not the one without the other: Heb.
xi. 40.
37. That saying — The subject is, the true saying: the predicate is,
appears. [Herein this true saying stands, holds good, and that in its
fullest, highest sense. Stier., Alf., etc.] A proverb current also among
the Greeks. One — Most wisely has a succession been established in
the divine economy : each earlier event is a sowing in relation to a
future harvest. Often the sower and reaper are the same. But be
cause of the intervening period, the same person becomes in a measure
distinct from himself. Certainly each one is a sower as respects his
successors, and a reaper as respects his predecessors ; but the distinc
tion chiefly contemplated here is that between the Old and New Tes
tament ministers. Another — Do not ask, why Messiah did not come
sooner. The reply is ready. The sowing precedes by a long interval :
the harvest gathers quickly. The divine economy has its appointed
delays. Comp. Rom. v. 6, notes.
38. 7— The Lord of the whole harvest. Sent — I have begun to
send (ver. 2) you to the Jews, intending to send you throughout the
world. Others — The prophets. [And especially Christ himself. He
has prepared the Samaritans to receive their word, and their labor will
be light in comparison. Mey.J Ye — He does not say, we, but you.
Christ is the Lord. Labor — The results of • their labors : Neh.
v. 13.
39. Believed — Wonderful readiness ! They had not yet seen Jesus;
comp. ver. 40. The woman must have testified with great power
[among those thirsting souls, hitherto inexperienced in such things.
V. G.J
40. To tarry — Always, or at least a long time. He abode— We do
not read that the Samaritans were then baptized. Nor was it yet
time for the church to be formally established outside of Judea.
Many of them were probably baptized afterwards; Acts viii. 16.
J-Uio days — He once therefore passed the night there. With a single

588 THE GN.OMON OF THE NEW TESTAMENT.
draught of the living water they were supplied unto everlasting life •
ver. 14., So too the Ethiopian, Acts viii.
42. No longer — Gr. oux ezi, Eng. Vers., not. The true progress
of faith. Ourselves — Augustine admirably remarks on this passage :
[They believed] " first by report, afterwards by his presence. Thus
those who are abroad, and are not yet Christians, are dealt with to
day. Christ is announced by Christian friends ; that woman, that
is, the Church proclaiming him. Men come to Christ, and believe
through that report. He remains with them two days, that is, He
gives them the two precepts of love : and many more believe in him,
and more implicitly, since He is indeed himself the Saviour of
the world." Hence it appears in what sense that trite quotation
should be understood .• I indeed would not believe the Gospel, did not
the authority of the Catholic Church admonish (others read, move) me
to do so. For in this passage Augustine is not teaching, but oppos
ing the Manicheans. [Omit 6 Xptazbc, the Christ. Tisch., Alf]
Of the world — Not merely of the Jews. Faith frees from party zeal :
they believe in Jesus, since he is the Saviour of the world, having
ceased boasting of their fathers, ver. 12.
43. [The reading is, after the two days; ver. 40. Alf, etc.] He
departed — The departure of Jesus was useful to the Samaritans, con
sidering their customs, which in many respects differed from those of
the Jews. [Tisch. (not Alf.) omits xai dnqX.Hev, and went]
44. His own country — John assumes it as a fact known, from ch.
i. 46 ; xix. 19 ; and from the other evangelists, that Nazareth was
Jesus' country. And hence he infers, from Jesus' testimony, why
he went into Galilee at large, and not to his own country, Nazareth-.
[But nazpic means the country of his home, not the city ; Galilee, not
Nazareth. Mey., De W., etc. It is best to understand the yap, for or
now, as explanatory of what follows ; the Galileans indeed received
him well this time, but only because of the miracles he had wrought
at the feast in Jerusalem. De W., Thol, Alf., etc. Hath no honor
— Jesus was anxious, not for his own honor, but for men's salvation.
How can he be saved who lightly esteems Jesus ? V. G.J
46. [Tisch. and Alf. omit 6 ' Iqaouc, Jesus. Read, So he came]
Where — By that very miracle faith was awakened in the nobleman.
Whose son — His only son, as the article seems to imply.
47. Out of Judea — The nobleman also, doubtless, had seen or heard
what Jesus had done at Jerusalem : ver. 45. That he would come
down — Cana was situated higher.
48. Except — Jesus intimates, that he can give life to the nobb*
man's son, even though absent : and he requires the nobleman to be-

JOHN IV. 52. 589
Hove it, and not to demand that Jesus should accompany him, with a view
to his seeing the cure at the bedside. Ye see — Ch. xx. 29. Ye ivill not
believe — That is, disease has fallen upon thy son, that there might be an
opportunity for miraculous aid, which not having seen, ye do not be
lieve : comp. ch. xi. 4 ; ch. xi. 40 ; the address to the nobleman is
given, in somewhat inverted order. If thoubelievest, thou shalt see the
the glory of God — The nobleman, who seems to have been a Jew,
showed the Jewish disposition to make faith dependent on miracles.
This is indicated by the second person plural. But at the same time
that a miracle is promised, faith is also first required ; and while re
quired, is awakened : comp. ch. x. 37. The reply, composed of a
certain semblance of repulse, and a tacit promise of aid, accords with
the suppliant's feeling, made up of faith and weakness.
49. Come down — The suppliant's weakness is twofold, as though
the, Lord must needs be present, and could not equally revive the
dead. And yet even before the parent went down, his son was re
stored to life.
50. [Omit the first xai, and. Tisch., Alf.J Liveth — In contrast
with ere my child die, ver. 49. [Certainly these are not words of in
formation merely ; of knowledge from afar ; but words of power ; at
this moment, through my will, he is made whole. De W., etc. Note then
a double miracle wrought by this word of Jesus ; on the distant body
of the son, and on the invisible heart of the father. Q.J
51. Now — He was therefore hastening to see those things which
he believed : yet the trial of his faith lasted till the next day. He
believes even his servants before he sees. Servants — Who themselves
also afterwards believed. Met — Because the patient had so quickly
recovered, they desired to know what had happened, and to gladden
their master. Their joy was mutual. Doubtless the servants said,
At this seventh hour our master spake with Jesus. Liveth — They
announce the fact in the same words which Jesus had used.
52. Hour — The more carefully Divine works and blessings are
considered, the more nourishment faith requires. [For xai sinov, and
they said, read sinov ohv, they said therefore. Tisch., Alf. Yesterday
—He seems to have trusted Christ's word fully, and to have gone
slowly home ; for though the cities were not many hours apart, he
reached there only the next day. Maldonatus quotes Is. xxviii. 16.
He that bilieveth shall not make haste. Trench.J The fever — This
disease usually retires slowly. Amend — Gr. xoyd>bzspov ea%s, be
came better. A delightful word of one recovering, especially a boy.
He thought that only the risk of death had been overcome; but the
fever is afterwards said to have been entirely removed.] The seventh

590 THE GNOMON OF THE NEW TESTAMENT.
¦ — Immediately after mid-day; nor is it credible that either the no
bleman or his servants delayed. Therefore he had come by a long
route to Jesus. V. G.J
53. [And his whole house — What can be imagined pleasanter than
such tidings ? V. G.J
54. The second — He had wrought miracles at Jerusalem, ch. ii. 23.
This, therefore, is the second, which was wrought in Galilee, when he
had come thither out of Judea. [This indeed is John's method,
to classify his incidents by threes. He relates three miracles wrought
in Galilee : first, at the marriage, ch. ii. ; the second, on the noble
man's son, in this passage ; the third, in feeding five thousand men,
ch. vi. Three also in Judea : the first at the feast of Pentecost, on
the impotent man at Bethesda, ch. v. ; the second, after the feast of
tabernacles, on the blind man, ch. ix. ; the third, on the dead man
Lazarus, before the Passover, ch. xi. So also after the Ascension, he
has described, in all, three appearances of the Saviour to the disci
ples: ch. xxi. 14. Harm.J

CHAPTER V.
1. A feast — The following authorities recognize this feast as Pen
tecost : Epiphanius, Chrysostom, Cyril, Euthymius, Theophylact, the
old Gospel harmony published by Ottomarus Luscinius, Lyranus,
Stapulensis, Erasmus, in his paraphrase, Maldonatus, Calvin, Piscator,
Bullinger in his Acts, p. 4 ; comp. Hunnius and E. Schmidius, also
Brochmand. Add Pflacher. And that this was Pentecost, I have
proved, as I hope, in my Ordo Temporum. [The Passover would be
called q~ eopzq, the feast; see ch. vi. 4, and so some copies read here;
(and Tisch. 1849 ;) but the common reading, eopzq, a feast, is right.
Tisch. (1859.) Alf, Mey., etc. And from ch. v. 1, to vi. 4, would
then be an entire year, which seems improbable. It is impossible to
determine what feast is here meant, with probability. L., Thol., Alf.,
etc.] 2. There is — John wrote before the destruction of the city.
[This is very doubtful ; nor can the use of this tense be pressed so
far. Alf. and many.] There is, saith he, not there was, a pool.
Even then his hearers remembered the treasury, a place in the tem
ple : ch. viii. 20. Those of the ancients agree with this, who say

JOHN V. 6. 591
that this book was published 30, 31, or 32 years after our Lord's as
cension. The sheep-market — Gr. npoftazixg. Many understand ~uX.rj,
gate : and indeed ^ TtuXvj q~ npoftazixq, the sheep-gate, occurs, Neh. iii.
1, 32 ; xii. 39. But though the gates of Jerusalem are frequently
mentioned in the Old Testament books, and the gates of Rome, in
Roman history, yet nowhere or seldom is the noun TtuXq, gate, omitted.
Nonnus has iv ivudpiy npoftazixfj, in the sheep-pool ; where Ttpoftazixf)
with the penultima lengthened, is equivalent to a substantive. Came-
rarius understands yibpo, place, or some such word. So Chrysostom,
in B. ii. concerning the Priesthood, ch. iv. § 120, uses zqv Ttoiyavzixqv,
the Pastorate. It is credible, that near the sheep-gate was a pool,
likewise by itself named from the sheep ; for often sheep bathe
in a pool : Song of Sol. iv. 2. Thus xoX.uyftqdpa iiri zr/ npoftazixq, a
pool by the sheep-market, which the Greek Text has, the order of
the words being elegantly varied, is equivalent to xoXuyftqdpa rtpo-
(taztxq, as the Versions and Fathers explain it. A pool — About baths
there is often some divine help. In the Hebrew tongue — This book,
therefore, was not written in Hebrew ; otherwise this adverb would
be superfluous. They were therefore Hellenists, for whose sake John
wrote in Greek, and perhaps sent this book from Jerusalem to Asia.
Comp. ch. i. 38, 41, 42 ; ch. ix. 7. [Bethesda — i. e., ion no, place
or house of mercy. Mey.J Porches — Built by the sick, or for their
sake near the pool.
3. Lay — Therefore many were always there, such at least was the
case with this sick man whom the Lord healed ; for he had no one to
put him in, ver. 7. [Omit tzoXu, yreat ; also ixdeyoyeviov zyv zou
uHazoc xivqaiv, waiting for the moving of the water. Tisch., A If., Mey.J
Moving — By which the mud was stirred up.
4. [This verse is not genuine. Tisch., Alf., Mey., Thol., Ols.J Angel
— To many that event has doubtless at certain seasons seemed purely
natural, because it took place at certain seasons. At certain sea
sons — Gr. xazd xaipbv. Were they at equal intervals ? Were they es
pecially about Pentecost ? Who knows ? Went down — Past time.
Therefore this phenomenon had ceased before John wrote. Was
troubled — Gr. izapdaaszo; [and so many copies; butinTex.Rec. the ac
tive izdpaaas, Eng. Ver. troubled] By the passive verb is expressed the
phenomenon as it appeared to the eyes of all, though they knew not
the angel's act. First — To him that hath shall- be .given.
o. [For dad-eveia, an infirmity, read da&svsiu. auzou, his infirmity.
Tisch., Alf.J
0. Lie — He seems by this time to have habitually relinquished the
attempt to anticipate others. And knew — Though no one informed

592 THE GNOMON OF THE NEW TESTAMENT.
him. He saith — Voluntarily. Chris; gives both an opportunity for
seeking aid, and the aid itself.
7. Answered — Concerning his wish to be cured, he answers nothing
The surer and nearer the hope is, the greater is the wish : when the
hope is small, the wish is dormant. 7 have not — He was a man very
needy, and apparently uncultivated. See ver. 11, notes. Toput—
To take me up quickly, to set me down gently. Before me — Love
would have prompted all the other sick unanimously to give him the
precedence ; but all were eager to be cured. [Would that there were
as great an anxiety for the healing of the soul ! V. G.J
7. [Many similar phenomena to this troubling have been observed.
A daily and repeated rise in the water, at the fount of the Virgin,
(which Robinson identifies as Bethesda,) was noticed by Wooleot,',
(Biblioth.- Sac. i. 24,) but instead of the angel, the Arabs substitute
a dragon writhing in the depth. It would seem then that De W. is
right in calling the trust of the sick in the troubling of the water,
superstitious. Thol.J
8. Rise — Jesus heals the sick man, without his entering the pool.
He was therefore greater than the angel. Take up — This work,
which was more conspicuous on the Sabbath, tended to the greater
glory of God in Jesus Christ ; [as well as to remove from the Jews,
especially from their doctors, the error concerning the Sabbath. Harm]
10. Said — An unseasonable interruption.
11. Said — And indeed, as the fact showed, he had a right to say it.
Jesus, with healing, gave the man discernment.
12. [Omit ouv, then. Tisch., Alf. Read, They asked him. Also,
omit zbv xpdftfta zbv aou, thy bed. Tisch., Alf. But these words
must be understood. Note the malicious cunning of these men!
They say not, Who healed thee ? But, Who bade thee take thy bed?
They are in search, not of something to honor, but of something to
blame. Grot, in Trench.J
13. [For lad-sir, healed, Tisch. (not Alf., etc.) reads aadsvav,
sick] Wisx not — Being intent on carrying his bed, and perplexed by
the interruption. Had conveyed himself away — The Sept. use this
verb for iid, depart, and nj3, turn. Jesus shunned confusion. Matt,
xii. 16, etc. [But Alf. renders it, escaped his notice, or passed on
unobserved.] A multitude — Many witnessed the cure.
14. Afterwards — Either on the same or another day, or a Sabbath.
In the temple — The participation in public worship affects him, who
had been long ill, more than the rest. No more — Therefore the man
had previously sinned ; nor was he free from great danger of future
sin. Comp. ch. viii. 11. This admonition, some time after his cure,

TOHN V. 18. 593
was now the more necessary. A worse thing — Something more
grievous even than infirmity for thirty-eight years. Come unto — From
a new, and that a heavier visitation of God's wrath. [A more terri
ble disease, or even the loss of the kingdom of Messiah. Mey. An
awful glimpse of the severity of God's judgment. Trench.J
15. Told — He wished to please the Jews, who had questioned him,
ver. 12 : nor yet did he report to them with evil intent ; for since he
had said at ver. 11, 77e that made me ivhole, and also said, Take up,
the former of which was favorable to Jesus, while the latter might seem
prejudicial; and since the Jews had rather caught at- the latter of
time, ver. 12, the man himself here dwells more on the former.
16. And sought to slay him — Gr. xai iQqzouv auzbv drtoxzeTvae.
More modern copies have inserted this here from ver. 18. [Tisch.,
Ay., L., etc., omit these words.J The attempt to kill is contrasted
vi'ith persecution, properly so called.
17. My Father — In what sense Jesus said, My Father, even the
Jews themselves understood better than the Photinians : ver. 18
Here is stated tho main point of Jesus' discourses, which John after
wards records : and especially those statements are to be observed,
which Jesus has sometimes made voluntarily as the texts of fuller dis
courses ; as ch. vi. 27; vii. 37; viii. 12. Hitherto — From creation,
without any Sabbath interval. For he is not bound by the Sabbath:
He lacks not perpetual rest. Did he not work, where would be the
Sabbath itself ? Worketh — Well said of the Divine works. And I
—The Father works not without the Son : the Son not without the
Father : ver. 19. It is this proposition that is explained from ver.
19 to 30, (whence ver. 19 is repeated at ver. 30,) and is confirmed
and vindicated, ver. 31, etc.
18. Therefore— On account of that with which they should have
been satisfied. They make his very defence a ground' of greater ac
cusation. The more — There is a gradation : lately they persecuted ;
now they further seek to kill him. Had broken — By act, ver. 8, and
by word, ver. 17. His Equal — his own Father's own Son: Rom. viii.
32. The Only-begotten alone can say, My Father: of the Only-be
gotten alone the Father saith, My Son. Not only has Jesus very
often repeated the names of Father and Son, but has even mentioned
the strict equality and unity of the Father and himself: and I: ver.
17, We are in unity, etc. ; ch. x. 30, 38. All these declarations
conjointly the Jews assailed. Said — Jesus actually said what the
Jaws supposed. [Just as two men, of whom one is father of the
other, are of equal nature, so he alone, whose own Father is the Su-
75

594 THE GNOMON OF THE NEW TESTAMENT.
preme God, and who is the Supreme God's own Son, is equal with
God. V. G.J But this, they, sad to say, regarded as blasphemy.
19, 20. [A beautiful apology, says Luther, which makes the' case
worse. Jesus states yet more strongly the very things which offended
them. Thol.J Verily, verily I say unto you — This affirmation is
thrice used in this discourse, ver. 24, 25. Nothing of himself— This
is a glory, not an imperfection. It cannot happen that the Son should
do anything of himself or that He should judge, will, testify, or teach
anything apart from the Father, ver. 30, etc. ; ch. vi. 38, vii. 16, 17,
28, xii. 49, xiv. 10, or that he should be believed in, and seen apart
from the Father; ch. xii. 44. These declarations proceeded from his
deep sense of unity with the Father, by nature and by love. The
Lord defended the work, which he had done on the Sabbath, by his
Father's example, from which he does not depart. So of the Holy
Spirit, ch. xvi. 13, where also a contrast follows very similar to this
passage. But the devil speaketh of his own, ch. viii. 44 : and it is
characteristic of a false teacher to come in his own name, and to
speak or act from his own heart : ch. v. 43 ; Num. xvi. 28, xxiv. 13.
These — All these, and these alone : [which are entirely unexposed to
censure. V. . G.J Likewise — Forthwith.
20. Loveth — He who loves, hides nothing. Showeth — In heaven.
Comp. seeth, ver. 19. He shows that the Son may do so also. This
showing is characteristic of intimate unity. With this is compared
Psalm xiv. 4, Thy right hand shall show [Eng. Vers., teach] thee
terrible things. Will show — By doing them. The Father at once
showeth and doeth, and the Son seeth and doeth ; not at different
times. Works — Jesus more frequently calls them works than signs,
because in his own eyes they were not miracles. Ye — Who now hate
will honor with admiration and faith. This was effected especially at
Lazarus' resurrection, John xi. 43, 45.
21. For — He declares what are those greater works : quickening
and judging. From his judicial power flows his power to quicken,
whom and whenever he will. Consider the ydp, for, ver. 22. But
the quickening of the dead is a proof of his judicial power, not yet
manifest. Consider the ydp, for, ver. 21. And so quickening the
dead excites admiration more than judging. These two, quickening"'
and judging, are set forth at ver. 21, 22 ; and, inversely, ver. 24
discusses the exemption of believers from condemnation, which itself
presupposes a, judgment: ver. 25 discusses the quickening of some
of the dead ; a marvel indeed, which, however, the general resurrec
tion is to exceed. [Thus Jesus is speaking of his resurrection power
in a moral and spiritual sense, up to ver. 27 ; and in ver. 28, 29, he

JOHN V. 2 5. 595
gpeaks of the actual, general resurrection of the literally dead, as the
consummation of his work of quickening and' judgment. Mey. So L.,
Alf., etc.. This explains Christ's allusion, ver. 28, 29, to the resur
rection as the higher stage of spiritual quickening. Comp. ch. vi. 54.
In the words of Kling, Thus the resurrection of the dead appears,
not as something done to them from without, but, like Christ's resurrec
tion, as their own loftiest achievement, proceeding from the pro-
foundest depth of their new life. Thol'iJ Raiseth up — This twofold
remark has the following force : As the Father raises the dead (whom
he will) and quickens them : so also the Son (raises the dead) whom he
will, and quickens them. The dead — In body ; for bodily death is
properly contrasted with disease, ver. 5 : and life eternal, which is
entered through the resurrection of the body, with the judgment, ver.
22. [This reference of these words to the dead in body confuses and
weakens the whole passage, not until ver. 28, is that thought intro
duced. Mey., etc. See above.] Whom he will — The effect never
fails to follow his will. A universal assertion, as ver. 22, 23.
22. For the Father judgeth no man — The Father does not judge
alone, nor without the Son : yet he does judge ; ver. 45 ; Acts xvii.
31; Rom. iii. 6. Nor does the word dedioxs, hath committed, here
oppose this : comp. ver. 26 with verse 21. For — The Son decides
by his own judgment whom he will quicken. [And for this the dead
are raised, that they may be judged. V. G.J No man — To this re
fer all men, in the next verse.
23. All men — Rom. xiv. 11. Should honor — Either willingly,
escaping judgment through faith : or unwillingly, feeling the wrath
of the Judge.
24. [Verily, verily — This solemn introduction to this verse, and
ver. 25, mark them as those of leading weight in this discourse. L.J
My word — This twofold statement has the following force : he who
hears (the word of Him that sent me, and) my word, and believes (on
me, and) on Him that sent me, etc. Hath — Jeremiah, the patriarch
of Constantinople, in his letter to the people of Tubingen, writes :
He hath eternal life, and doth not come into judgment. Dost thou see ?
He hath this immediately, not he shall have. Is passed agrees with
this. The unbeliever is already condemned; ch. iii. 18. From — unto
—A great leap.
25. The dead — Literally, in body, as Jairus' daughter, the young
man at Nain, and Lazarus ; ,ch. xi. 23, who were restored after these
words had been said : comp. Matt, xxvii. 52, etc. There follows a
gradation; all, ver. 28 ; where the hour, the time that now is, is not
repeated ; [but the mention of graves is added, which, since Jairus'

596 THE GNOMON OF THE NEW TESTAMENT.
daughter and the young man were not yet in the grave, is in this .ver.
omitted. V. G. But the reference is not to those named above, whose
resurrection was to natural life ; but of those raised to the life here
spoken of; ver. 24. This time continues until his appearing. Mey]
Shall hear — Gr. dxouaovzat. Middle: also at ver. 28; a rare form.
[ Voice — His call to life ; for he quickens by his word. De W]
26, 27. [Ver. 25 assumes that the Messiah has the same fullness of
life and judgment power with the Father; and these two verses make
the thought prominent. L.J
26. To have in himself — Ch. i. 4.
27. Because he is the Son of Man — No article is added here. Because
he is Son of Man, power has been given him of judging. This man
saves men : this man judges men : Dan. vii. 13, etc.; Acts xvii.. 31;,, Heb.
ii. 5, etc. [The sense is, because he is — not the Son — but a Son of Man.
This is not the same as, because he is man; for Son of Man denotesbut
the relative humanity, the human appearance, of him who is Son of
God. De W.J
28. Marvel not at this — Those are great and marvelous sayings
from ver. 21, but greater and more marvelous are the things which
follow ; this is to be referred to what precedes. Jesus knew the feel
ing of wonder which had just now arisen in the mind of the Jews.
The hour — See note on ch. v. 21. The voice — 1 Thess. iv. 16.
29. The resurrection of life — Life-giving. [Omit de, and. Tisch.,
Alf. Read, life ; they that, etc. Evil — Dost thou wish to know
whether thy lot will be life or condemnation ? Examine thou thy
course of action whether it be good or bad. But remember to examine'
thine accounts, not according to thine inclinations, but according to
the truth of the case. V. G. The resurrection of damnation— It
would be inappropriate to term it the resurrection of death, yet it is
opposed to the resurrection of life. Therefore sinners shall indeed
rise again, but from death to death. Their resurrection shall not bo
a regeneration, but an abortion. V. G.J )
30. Do— Supply, and judge. As I hear— From the Father. Comp.
ver. 19 ; seeth: [ch. xvi. 13.] I judge — Supply, and do. But th
will— Which is just. [Omit nazpbc, Father. Tisch., Alf. Read, of
Him that hath sent me.J ¦*
31. If 7— Alone. Which is impossible; comp. ch. viii. 16 with
ver. 13. [In giving the testimony to himself in the preceding-ipas-
sage, Jesus knew that the Jews purposed casting it in his teeth, with
the reproach of ch. viii. 13. For he who witnesses to himself is sus
pected of self-seeking, and disbelieved. Hence he anticipates here

JOHN V. 35. 597,
what they were about to say, and answers it, ver. 32, etc. Euthym.
in Mey.J True — True testimony, that is, strong, incontrovertible.
32. Another — Of whom, see ver. 37. The plurality of persons is
here shown. Comp. that One, he, ixetvoc, and this One, him, zouzw,
ver. 38; and another, used of the Holy Spirit, ch. xiv. 16. Beareth
witness — At present ; eh. viii. 18.
33. Ye — He shows how the Jews strive to fix their hopes any
where, rather than on Christ himself. I. Ye, says he, surmising that
John was the Messiah, sent to him, asking the truth ; and indeed,
John, when that opportunity was afforded him, testified to the truth,
that not he, but I am the Messiah. II. Ye likewise think, that you
have in the Scriptures eternal life, and that nothing more is needed :
therefore you are wont to search them ; and not without reason ; for
indeed they are they which testify of me. Here the Lord approves
what is commendable, both concerning John and the Scriptures ; but
he shows that error and abuse on the part of the Jews were mixed
therewith ; and he openly testifies, that his own authority and his
Father's is of itself greater, while the testimony of John and of the
Scripture concerning himself, the Christ, is something subsidiary.
Observe the similar form of both paragraphs :
ver. 33, etc.

and he bear witness :
but I:
but :
ye were willing for a season.

ver. 39, etc.
ye:
and  which testify :
honor :
but :
ye will not.
Nor is the paragraph respecting Moses, ver. 45-47, dissimilar : Ye
rest your hope in Moses : but he is, with me, against you.
34. From man — Even though it be John. [The matter is not to
be finally referred to man. Whatever I am, I am independently of
toe favor of human authority. V. G.J Testimony — Honoring me
(comp. ver. 41) in your eyes. These things — Concerning John. That
—His earnest wish for men's salvation. Ye — Who esteemed John
so highly. In contrast with 7, your own interest is at stake.
oo. Light — Gr. 6 Xuyyoc, the lamp. The article enlarges the mean
ing, and alludes to the Old Testament prophecies concerning John.
Comp. Ecclesiastic, xlviii. 1. Elias arose as fire, and his word
hmed as a torch. Otherwise this title is insignificant, applied to
Wrist himself. Burning — Intensely, (comp. the passage above con
cerning Elias,) and quickly burning out. And a shining — And also
denotes concomitancy ; while it burned it shone ; no longer. To re-
\)<nce Without penitential sorrow, and without coming to myself. A

598 THE GNOMON OF THE NEW TESTAMENT.
choice word. They should have used, not enjoyed John. The Jews
treated the means as an end. They greatly err who seek in the word
and ministers of God only the gratification of outward or inward
sense, and not Christ himself, [who, when they are delighted with the
gifts of ministers, seem to themselves religious and devoted, and yet
do not follow their instruction. V.G.J Ye were willing for a season—
Your willingness was of short continuance. Light — Ye were attracted
by his brightness, not by his warmth, [and in this ye would rejoice,
without its proper uses of illumination and conversion. Li So the
Athenians sought amusement in Paul's preaching, Acts xvii. 19--21.
Mey.J His — Without going forward to me, the Light, the Fountain
of joy : ch. viii. 56.
36. Greater — Than that testimony which John bore to me. The
lamp does not lend light to the sun, when he has arisen. To finish
— To do, even to the end. The same works — A suitable and emphatic
repetition. 37. Himself — Independently of the works. Hath borne witness— ,
Past time. That testimony is recorded ch. i. 32, 33. ' [But a past
reaching over into the present ; hath ever and still doth. Comp. ch.
xx. 29. L. And the witness thus given by the Father is the inner
witness, the learning of the Father, ch. vi. 45; comp. viii. 47, xviii.
37. Thol.J Neither — In the beginning of verses 36 and 37 is de
scribed the testimony concerning Jesus Christ : at the close of 37
and in 38 is described the Jews' unbelief. His shape — This accords
with the first chapter of Ezekiel, where is fully described the appear
ance of the likeness of the glory of God, seen by Ezekiel, who soon
after also heard the voice of God, ver. 28. And that whole chapter
was the Haphtara [Scripture lesson for the day] of the feast men- -
tioried in the first verse. [They had never seen or heard him as the
prophets had (as Ezek. i. 28), much less as Christ. Comp. John i. 17,
vi. 46. V. G.J
38. [ Word — His inward revelation in the conscience. Ols., etc.]
For — Therefore, those who believe, in hearing the Son, hear the
Father ; ch. vi. 45 ; and in seeing the Son they see the Father; ch.
xiv. 9 ; although before they had not heard nor seen him, ch. i. 18:
and they have abiding in them the word of the Father, which is the
same as the word of the Son.
39. Ye search — [Not as Eng. Vers. search.J Hafenreffer, in his
edition of the New Testament, Greek and Latin, translates, Ye in
quire into the Scriptures. He has taken care that no one understand
search as an imperative. Of the ancients, Athanasius also recognizes
it as an indicative, and Nonnus. Wherefore Cyril need not have

JOHN V. 40. 599
feared that he was or should be alone in giving that explanation.
Brent says, that there are very judicious interpreters who adopt
the indicative ; and the whole structure of the discourse certainly con
firms it: comp. ver. 33, etc., and especially, because ye think. [So
L., Mey., De W.J Jesus approves their examination of the Scrip
tures, in which matter they were not deficient, since at that very feast
they read much of them publicly: just as he approves of the sending
to John, ver. 33, and their high estimation of Moses, ver. 45 ; but he
adds, that no one of these of itself suffices. Wherefore this expla
nation does not injure the sense : and they who adopt the indicative
search the Scriptures, with at least as much diligence as those who
adopt the imperative. This clause, Ye search, and ye will not come,
Paul has rendered by synonymous expressions, 2 Cor. iii. 15, 16.
Some one has demanded similar instances of the second person plural
indicative, beginning a period. See therefore ch. vii. 28, xii. 19 ; Matt.
xxii. 29, xxiv. 6, xxvii. 65 ; 2 Cor. viii. 9 ; James iv. 2, 3. On the
other hand, the imperative occurs with byetc, ye, Matt, xxviii. 5 ; Mark
xiii. 23. The imperative, search ye, occurs, Isa. xxxiv. 16. Christ's
hearers (even had they not heard the testimony of John, who was
greater than the prophet, and had not read the Scriptures) might have
derived faith from Christ's discourse alone. [And the assertion was
true." Never was there a people who searched their Scriptures more
diligently than the Jews at this period. On this search rested all
their religion. 'But the letter mastered the spirit; learned curi
osity crowded out spiritual life, then as often. L.J The Scrip
tures — Of Moses, ver. 46, and of the prophets. 'Ye — This is
joined with think rather than with search, contains the proof, and is
put as it were by Anaphora [repetition of the same word in the begin
nings of clauses] : comp. the notes, ver. 33. So also ye, ver. 45. Ye
think ye have — [Or, ye imagine that in them (emphatic) ye have, etc.
Alf] In contrast with that ye might have, ver. 40. Akin to this is
that clause, ver. 45. Moses — In whom ye trust. In them — From
the mere fact that you search them, you think that you have life.
IAfe — Why dost thou deny, 0 Socinian, that the hope of eternal life
Was known to the ancients ? And they — and ye will not — A double
Epicrisis [an addition to a sentence to elucidate the subject] : the one
approves the search and trust of the Jews ; the other points out their
defect. They — Gr. ixeivat, joined to the auzatc, in them, expresses
something more remote. Life is to be had nearer in Christ than in
the Scriptures.
40. Come — As the testimony of the Scriptures concerning Me
demands. [That ye might have life — What follows below is more se-

600 THE GNOMON OF THE NEW TESTAMENT.
vere : If ye believe not that I am He, ye shall die in your tins.
V. G.J
41. [Honor — Jesus had here spoken great things of himself. Now
he states why he does so ; that he might bring wretched souls to the
blessed knowledge and love of God. V. G.J From men — Even from
those by whom the Scripture was written : comp. ver. 34, concerning
John, who was greater than the prophets; from whom, nevertheless,
Jesus did not receive testimony. [
42. I know you — By this ray he penetrates his hearers' hearts.
He means this : 7 know the Father, ver. 32 ; and 7 kngw that you
are strangers to him. Jesus said this most compassionately. I grieve,
he says, not for My sake, but for yours. The love — By which I am
recognized as the Son of the Father's love, ver. 20, and which would
teach you to seek glory from God alone. [Things divine are distin
guished from things foreign to God, only by this love : ver. 43. V.
G.J In you — Gr. iv ka.uzdic, in yourselves. This expression is em
phatic, and contains the reason why the Jews need to be referred to
the men, who in Scripture testify of Christ.
43. Ye receive Me not — By faith. Another — Any false Christ
and Antichrist. From the time of the true Christ to our age, sixty-
four false Messiahs are enumerated, by whom the Jews were deceived.
So says Schudt.
4:4:. Honor one of another — Each one of you thinks that he is
righteous, as you mutually think of yourselves : and ye do not strive
to be approved by God alone. Comp. Rom. ii. 29. The honor —
Which belongs to the sons of God, ch. i. 12. From Him who is God
alone, the only God — [This is right ; the Eng. Ver., from God only,
is ungrammatical. Mey., Thol., Br. in De W., Alf, etc.,] ch. xvii.
3. Seek not — This agrees with the article ol, who, implied in iay$h-
vovzsc, receiving, that is, who receive.
45. Do not think — A new argument against the Jews' unbelief, and
one especially adapted to his conclusion. 7 — Alone, just as if Moses
were on your side. 7am a reconciler. You — Who do not believe in
Me. Moses — That is the writings of Moses. Luke xvi. 29 ; 2 Cor.
iii. 15. In whom ye trust — [Or, have rested your hopes. Mey]
ver. 39.
46. Ye would have believed — It did not help the Jews to say, We
believe, that all things which Moses wrote are true. Complete faith
was demanded. Wrote of me — Everywhere.
47. 77('s writings — In contrast with words. A writing previously
received, is often more readily believed than discourse heard for the
first time.' My — Speaking heavenly things, compared with Moses.

JOHN VI. 9 . 601

CHAPTER VI.

1. After these things — John intimates, that here the history of
many months is to be sought from the other Evangelists. [The feed
ing of 5,000 men is the only miracle between the baptism and pas
sion of Christ, which John describes in common with the other
Evangelists; by this very fact confirming their narrative. However
he sets forth some things, not noticed by the rest, ch. vi. 22-70 ; and
especially, the intimation of the intervening Passover (ver. 4), which
if neglected, the leap from the preceding Pentecost to the following
Feast of Tabernacles would have been too great (as it would have
passed over an interval of a year and a half), nor could any harmony
of the Evangelists have possibly been constructed. This is the only
Passover, between the' Lord's baptism and passion, at which he did
not go up to Jerusalem, John vii. 1, 2, etc. Harm.J The Sea of
Galilee — The whole sea : the Sea of Tiberias, a part.
2. [Omit auzou, his. Tisch., Alf. Read, the miracles, etc.]
3. Went — Not after the arrival of the people, but meanwhile, while
the people were approaching. He sat — He did not summon the peo
ple to him ; but graciously received them.
4. Nigh — There was a great concourse of men at that time of the
year: ch. xi. 55. [The Passover — A year before his passion.
V. G]
5. Come — While the people were coming, Jesus already provided
-food : comp. ver. 6 ; moreover he fed the people, immediately before
dismissing them : Matt. xiv. 15. Philip — It is the part of a good
teacher sometimes to call forth from the whole band of disciples, one
who needs it. Perhaps too, among the disciples, Philip had charge of
the provisions.
7. [Sufficient-— Yet far, far less will satisfy them all ; for He who
made them all of nothing,, can also feed them out of nothing. Q.
.Omit auziov, of them. Tisch., Alf '. J. A little — Sept. ftpayu yeXt, a little
honey, 1 Sam. xiv. 43.
8. Brother — Peter, therefore, at that time and place at which John
wrote, had been better known than Andrew, either because he was
older, or because he survived Andrew.
9. A lad — Therefore the weight of five loaves was not great, es
pecially as fishes were added. One — [Lad, not rendered in Eng.
Ver.] There was no other supply. Barley loaves — Barley loaves
6eem to have been smaller than wheaten. Judges vii. 13. Doubtless
the taste of barley bread was perceived by all who were then eating.

602 THE GNOMON OF THE NEW TESTAMENT.
What are they — A depreciatory expression. Who are ye ? — Acts
xix. 15.
10. [Omit de, and. Tisch., Alf.J Make to sit down — The faith of
the disciples and of the people is tested. Grass— Convenient for
sitting. The men — Their number was estimated without the women
and children. Distributed — Through the disciples. As much as 
Referring to the loaves and fishes. They would — Comp. Ps. cxlv. 16.
11. [For de, and, (the first) read ouv, then. Also omit zoic pa&q-
zaic, ol de ya&qzai ; to the disciples, and the disciples. Tisch., Alf]
12. That nothing be lost — The Lord easily makes; but wishes not
the things made to be carelessly destroyed.
13. [Gathered — Jesus will have nothing lost, and each apostle fills
his pilgrim basket with the fragments. Mey. Note, a reference to
the twelve tribes of Israel also, the type of the church, to be fed
with the bread of life to the end of time. Alf.J
14. [Omit 6 'fqaouc, Jesus. Tisch. (not Alf.) Read, that he did]
Miracle— That Prophet — Ch. iii. 2; ix. 17.
15. [Come — The transition from a spiritual impulse to temporal af
fairs, is very easy. V.G.J Take — Forcibly. A King — To make him a
king, belonged to the Father, not to the people ; nor was it yet time.
[This they wished to do, governed by their political hopes of Messiah.
It furnishes a reason why Jesus will not have his miracles noised abroad
promiscuously. Thol. And this very circumstance is perhaps the
reason of our nowhere reading that Jesus, during his stay on the
earth, entered Bethlehem, David's native town, even though that town
was very near Jerusalem. Harm.J Jesus, to avoid the people, al
ready at that time often changed his place. [Alf. omits ndXtv, again,
(not Tisch.fJ Again — Comp. ver. 3. Himself alone — Having desired
the disciples to cross over. Himself is elegantly redundant. Ch.
xii. 24.
17. [Alf. renders : They were making for the other side of the sea,
in the direction of Capernaum. J
19. Or— The Holy Spirit knew, and could have told John, pre
cisely how many furlongs, but in Scripture he imitates popular modes
of expression. [And they were afraid — The dark night, the boister
ous wind, the stormy sea, and the nearness of the supposed spirit,
affrighted them. V. G.J
21. They willingly received — Gr. qd-eXov Xafteiv, they were willing to
receive. A concise expression : supply and received. Immediately—
A new miracle.
22. Saw — [Alf. renders well : The people, having been aware that
there was no other ship, and that Jesus did not, etc.] This is repeated

JOHN VI. 2 7. 603
with a slight change of the words, after ver. 23 (which does not de
pend on ozt,that, but forms a parenthesis) at ver. 24, and is connected
with iviftqaav, they took shipping. [Omit ixsivo, sic b iveftqaav ol
uaftqzai auzou, that whereinto his disciples were entered. Tisch., Alf.
Read, none other but these, save one.J
24. [Omit xai, also. Tisch., Alf.J They also — In contrast with
Jesus, whose route the people observed directly ; that of the disciples
indirectly. Ships — [Eng. Vers., shipping.J These just before, the
apostle termed nXotdpia, small vessels. Both names are true. Caper
naum — Ver. 17.
25. When — In so short a time, so great a distance ? The question
when ? includes how ?
26. I say — The people themselves did not know their own charac
ter as Jesus now exhibits it. Up to this time Jesus had collected
hearers ; now, in the midst of his ministry, He institutes a choice, by
a figurative discourse concerning his passion, and the reception of its
benefit by faith. Not because ye saw the miracles — They had not yet
been led by the miracles to faith : ver. 29, etc. ; otherwise faith, not
the desire of food, would have prompted them to seek Jesus. Mira
cles — Performed on the sick ; and the loaves ; ver. 2, 14. Ye did eat
— The people, anxious for food, wished to receive it daily in the same
way ; and were now no longer, as in ver. 2, drawn to him by the
sight of his miracles, but rather by the desire of food. Comp. Matt.
xiv. 20,. note. The barley harvest immediately succeeded the Pass
over; and immediately before the harvest, provisions are usually
dearer. Therefore, at that season of the year, his service to the five
thousand had been especially appropriate.
27. Busy not yourselves about — [So Alf, better than Eng. Vers.,
labor not for, J or trade not in. So zqv ddXaaaav ipyd^sadai, trade by
sea, Rev. xviii. 17. Labor, saith he, for the everlasting food : just as
you earnestly seek me for the stike of bread. Jesus does not answer
the Jews' When? ver. 25: and so, often, in his discourses, he regards
rather those things which the succession of circumstances and the
state of souls require, than the unseasonable interruptions of speakers.
Not. — Very similar things are contrasted, ch. iv. 10. That perisheth
—Ver. 12 ; 1 Cor. vi. 13. Bodily food perisheth ; therefore it con
fers not immortality. Which — Meat. Ye should not, saith he, ask from
me bodily food, but spiritual. It is first set forth as meat, ver. 27 ;
next as bread, ver. 32 ; then expressly, the flesh and blood of Jesus
Christ, ver. 51, 53. Shall give— Ver. 51. For — This JEtiology
[enunciating both the proposition, and its reason] relates to pevouaav,
which endureth. [That is endureth forever, for Him hath, etc. But

604 THE GNOMON OF THE NEW. TESTAMENT.
it is more natural to refer the yap, for, to the preceding clause : the
Son shall give it, for him hath, etc. L.J God the Father — Therefore
Jesus Christ is the Son of God. Sealed — Hath indicated and distin
guished him by this very miracle, ver. 14 ; and by his whole testi
mony, which required in turn to be sealed by the faith of the hearers :
ver. 29, ch. iii. 33. By a seal, that which is genuine is approved, and
all that is false is excluded.
28. What shall we do — What work do you desire us to perform ?
ver. 27. [So much they understand from his words, that he requires
a moral activity of them. Thol., Mey.J The works of God — Works
approved by God, and uniting us to God.
29. The work of God — That work which is approved by God:
comp. ch. iv. 34. Jesus opposes the singular number to the plural
of the Jews, who had said, the works of God, ver. 28. He retains,
however, their term. [Thus the multiplied and various works of the
law, which were a shadow of Christ, are now reduced to a single
means of salvation. Q.J The work of God, is used in another sense,
Rom. xiv. 20. That ye believe — The thing is plainly stated, and
afterwards described successively in metaphorical and in plain lan
guage. 30. Thou — They speak thus by way of contrast with Moses, who
gave them the manna, and had this sign ; and they demand of Jesus
something greater and more heavenly ; which they do not think can
be given by him, nor do they recognize Jesus as a greater than Moses.
Sign — The seal, mentioned at verse 27, they do not recognize. We
may see — That thou art sent by God. And yet they had seen, ver.
14, 26, 36. Thee — Jesus had said, ver. 29, on me.. It is often the
same to say, I believe in Thee, and I believe Thee : but here the Jews
impair the Lord's sentiment. What dost thou work — They reply to
the Lord with his own word, to work. Thou commandest us, say they,
to work: what dost thou work thyself?
31. [The extracts of Lightfoot and others, from the Rabbinical writ
ings, help to show the force of this verse. The Jews viewed Moses
as so peculiarly a type of Messiah, that they said : As was the first
redeemer (Moses), such shall be the last Redeemer (Messiah.) And
again : The first redeemer caused manna to come down for them, and
so shall the last Redeemer cause manna to come down as is written ;
Ps. lxxii. 16. Besides, the Jews gave especial weight to the miracle
of manna, and called it the bread of heaven ; Ps. lxxviii. 24. L.J Bid
eat — They seem to speak more moderately than if they were to say:
Moses gave us a sign, therefore our fathers believed him : do thou also
give, and we will believe tliee : comp. next verse. He gave them bread

JOHN VI. 36. 605
from heaven to eat — Sept. Exo 1. xvi. 4, bread from heaven ; Ps,
lxxviii. 24, had given them the corn of heaven ; Exod. same ch. ver.
15, hath given to eat. If that small round thing, Exod. xvi. 14, was
true bread, Num. xi. 7, why should not also circular loaves be true
bread ? From heaven — Heaven, contrasted with earth, is taken in the
widest sense in the psalms ; whence manna is also called the bread of
angels, or of heavenly beings : but Jesus places in contrast the highest
heaven. With reference to this he himself seven times saith, that he
has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62.
32. Verily, verily I say unto you — Very forcible, especially in this
passage, since the Jews had opposed to him, what was written, ver.
31. Moses gave you not the bread from heaven — Understand hero also,
the true. It was not Moses who gave you or your fathers the manna;
and the manna was not that true bread from heaven, which is incor
ruptible. Exod. xvi. 20. Giveth — In contrast with gave. Now the
bread was present : comp. ver. 33. True — Which, whosoever tastes,
he will no longer seek any other sign ; for in bread the taste itself is
a test, and its truth shall hereafter be made manifest : ver. 39. The
truth and the life are often here mentioned.
33. That which cometh doivn — [The Eng. Vers., he which cometh,
is wrong. Alf, etc.] Repeat, the bread; comp. ver. 41,58. Unto
the world — Not merely to one people, or to one age, as the manna fed
one people of one age, ver. 51.
34. Lord— They speak with some reverence, as at ver. 25 ; and even
faith itself might have arisen in them, from ver. 35, but they soon
recede from faith: ver. 36, 42. Those declarations are especially to
be observed, by hearing which the Jews were inclined to believe : ch.
vii. 40, viii. 30. Evermore— To this refer the close ofthe next verse.
This bread — They still suppose that he speaks of bodily nourishment;
and they seek this : ver. 26.
35. [Omit ds, (the first) and. Tisch., Alf. I — Gr. iyio, with strong
emphasis. Mey.J I am — To those who seek him, he offers himself
immediately. Of life — Both living, ver. 51, and life-giving, ver. 54.
He that cometh to Me — So ver. 37, 44, 45, 65. The parallel soon fol
lows, he that believeth on Me, ch. vii. 37, 38. Shall not hunger — ¦
Understand, ever, from the end of the verse. Shall never thirst — He
alludes to that, which he afterwards discusses more fully, concerning
drink, ver. 53.
36. I said unto you — He said so, ver. 26. As I said that you
were, saith he, such ye still are : Ye both have seen Me, and have not
believed : ye see, and believe not. What they had said at ver. 30, is
refuted : work a miracle, that we may see it, and we will believe.

806 the gnomon of the new testament.
37. All — A most impressive word, and, in connection with what
follows, most worthy of consideration ; for, in Jesus Christ's dis
courses, that which the Father hath given to the Son himself, is
termed, in the singular number and neuter gender, all: those who
come to the Son himself, are described inthe masculine gender, or
even the plural number, every one, or they. The Father hath given
to the Son the whole mass as it were, that all whom he hath given,
may be one : that whole the Son developes individually in the execu
tion of the Divine plan. Hence that expression, ch. xvii. 2, that ali,
which [jtu.v o] Tnou hast given Him, He should give to them
(auzotc,) eternal life. In the Greek style of the New Testament, es
pecially of John, wherever fastidious minds would call the construction
improper, an elegance truly divine, and never harsh to the Hebrews,
usually underlies it. This especially applies to the present passage,
For this reason, the 37th yerse has two members, which are presently
discussed, the same words being repeated ; and indeed the former, at
ver. 38, 39, where the all is mentioned with the Father ; the second
at ver. 40, where the every one is mentioned with the Son. The former,
by means of ozi, for, and the latter, by means of ydp, for, are con
nected with ver. 37. [The general sense is : If ye will not yourselves ,
believe, go your ways ; nevertheless I know what I am preaching, It
sounds strange to you that I am the Son of God, and the object of
faith. Nevertheless there shall yet be some to believe. Luther in Thol]
Giveth Me — By means of that drawing, ver. 44. The present tense.
Afterwards the past, ver. 39, referring to their preservation. The
Father giveth to the Son : the Son chooseth, that is, gives as it were
to himself; ver. 70. Believers are given; it [the true bread] is given
to believers ; ver. 32, 65. To me — Gr. npbc iye. The emphasis
rests here ; elsewhere it is usually written npbc yz- Shall come —
Only that all shall come unto Me. Jesus says those things, which if
the Jews would receive, they would be really believers : and, now that
their unbelief has been really proved, he offers them faith : and what
he had before said figuratively, he now declares plainly. I will in no
wise cast out — This signifies not merely a first reception, but a last
ing preservation, through all changes and steps, even to the resurrec
tion — that goal, which takes for granted all previous to it ; ver. 39,
40 ; ver. 44, 54. There is a Litotes [a stronger meaning than the
words literally convey :] I will not cast him out, but by all means will
preserve him ; ch. x. 28, etc., a passage closely corresponding to this.
Comp. l£a>, out, ch. xv. 6.
38. [For — For how could I cast him out? since I am come only to
accomplish the will of God, and his will is, not to cast out, but the

JOHN VI. 41. 607
blessed opposite, vei 39. Mey] I came down — This remark, in
many respects, proceeds from his personal union with the Father.
For His descent from heaven refers to his nature, prior to his birth
from Mary according to the flesh.
39. And — The will, mentioned in ver. 38, is here more fully de
clared. [Omit rzazpoc, the Father's, Tisch., Alf. Beng. incorrectly
retains it. Read, of Him that hath sent me.] Of the Father, ivho hath
sent Me — Such is the oldest reading. At ver. 39, mention is made
of his being sent; and at ver. 40. The Father's name is appropriately
placed first: for, (ver. 39, and compare, ver. 38,) the sending
properly corresponds to the will of the Father ; but at ver. 40, the
name of the Father, and the name of the Son, properly refer to one
another. [The correlatives are at ver. 39, the sending (ofthe Father,)
and the care of Christ ; and at ver. 40, the Father's will, and salva
tion in the Son. Not. Crit.J The chief varieties of readings noticed in
the introduction do not affect the main argument of this note. All —
See note on ver. 37. Hath given Me— They are given to the Son, to
whom faith is given. Comp. the next ver. 7 should lose nothing —
To loss is opposed everlasting life, ver. 40 ; ch. iii. 15, etc. Of it —
[Gr. iq auzou, not rendered in Eng. Ver.J Of all that, which the Fa
ther hath given Me. Raise it up again — To life, ver. 33. So ver.
40, 44, 54. This is the end, beyond which there is no danger. The
Saviour vouches for all things previous to it. He gives a sign in this
ver., and ver. 62, but a sign to be hereafter, whereas the Jews were
importuning him for a present one, ver. 30. The resurrection, which
presupposes death, is often here mentioned, because the Lord himself
was still to die and rise again : comp. note, ch. xi. 25, etc. But af
terwards the apostles rather set before believers his glorious coming
again. 40. [For de, and, read ydp, for. Tisch., Alf .J For this — Of him —
See notes on ver. 37, 39. [Seeth — Gr. iieiopeov, beholdeth, discerneth.
This is more than the mere seeing, ver. 36. Mey.J Seeth and be
lieveth— The Jews saw, but did not believe, ver. 36. Those who be
held Christ had a great opportunity for believing ; and those of them
who believed were preeminently blessed. Matt. xiii. 16. Everlast
ing life — Even before the last day, of which the mention immediately
follows, as at ver. 54. Human reason transposes these two. 7 will
raise up— The Future, as at ver. 44 ; and ch. xv. 8. 7— Gr. iyio.
This pronoun, not used at ver. 39, is now employed : there the preceding
verb is also in the first person ; but here, in the third person, as ver.
44, 54.
41. Murmured — Jesus however knew this : ver. 43. The bread —

608 THE GNOMON OF THE NEW TESTAMENT.
They seize upon the allegorical language, they neglect the explana
tion added in plain words.
42. We know — Joseph was dead; but his memory remained.
[They object to his denial of earthly origin. They thought the Mes
siah was to be of unknown descent, ch. vii. 27, without father, without
mother, without genealogy ; Heb. vii. 3. L.J How — So ver. 52. [For
obv, then, read vuv, now. Tisch., Alf.J Then — On this very account
they should have thought, that there was in Jesus something higher.
43. [Omit obv, therefore. Tisch., Alf.J
44. No man — Jesus, before removing error from minds, usually re
bukes the perverse disposition of the erring. This is his aim, ver.
44-46 : and at the same time, having passed over what was unseason
able in the Jews' interruption, and having quieted their murmuring,
ver. 43, he continues to discuss those very truths, which he spake at
ver. 40. Nor yet does he omit to confirm bis descent from heaven :
He only does not answer the question, How ? No man can — The
Jews relied on their own strength : this Jesus refutes, and teaches
them the need of regarding the drawing of the Father. Come to me
— To come to Christ, is, by faith to comprehend and recognize his
heavenly mission, and to commit one's self to him. Except — He
therefore does rightly who comes to me, saith Jesus ; for by the very
act he follows the Father's drawing. Draw — The Father hath sent
the Son to us ; and draws us to the Son, making us hear and see by
the power of his love. See next ver., and 65. [The expressions, to give
us to the Son, and to give it to us to come to the Son, are the same,
ver. 39. V. G. If the poet could say, every man is drawn- by his
pleasure ; with how much greater propriety may we say, that men are
drawn to Christ, when they are allured to him by truth and blessed
ness 1- August, in Thol.J Peter affords an instance of such a drawing,
ver. 68 ; so Paul, Gal. i. 15. The same wrord occurs in the Sept.,
Song of Sol. i. 4; Jer. xxxi. 3.
45, 46. [These verses explain the drawing, ver. 44. Mey]
45. Written — He refutes the Jews who perverted Scripture, ver.
31, etc. Isa. liv. 13, all thy children shall be taught of the Lord,
(Sept., all thy sons.) All — Hence is inferred soon after the everyone.
Taught of God — Comp. presently after, napd, from. The correb>
tives are, every one who hath heard and learned ; and taught. The
former implies the act ; the latter, the state resulting from it. Every
man — And he alone. [Omit obv, therefore. Tisch., Alf. Also for
dxouaac, hath heard, Tisch. (not Alf.) reads dxouiov, heareth] Of—
The Father concerning the Son. Matt. xi. 27.
46. Not that — By the addition of this statement it is intimated, ,

jo n n vi. si. 609
that the Father is heard, when the Son is heard and seen, wdien the
Son is seen, and then only ; ch. xiv. 9. Hath seen — Understand,
and.hath heard. Comp. the preceding verse, who hath heard (and
hath seen.) But because to see is a more intimate perception than tc
hear, the seeing is beautifully ascribed to the Son, the hearing to the
believer. Comp. ch. i. 18. 77e which is of God — So ch. vii. 29.
47. [Omit eic iye, on me. Tisch., Alf.J Hath — Present. Where
the bread of life is, there life is ; even before the last day, ver. 40.
48. [I am — Since he that believeth on me hath everlasting life, ver.
47, hence, 7 am the bread of life. De W. Christ is life in all respects,
and everything is life in him. Q.J
49. Your fathers — Of whom ye have spoken, ver. 31. Your —
Your, he saith, not our : thus showing that he has a higher origin
than they had supposed : ver. 42. Did eat manna in the wilderness
— Their own words are retorted on the Jews ; see ver. 31. And
died— Gr. xai aize&avov, [Eng. Vers, not so forcible, are dead.J And
yet they died, and that by a terrible death.
50. This — Namely, bread. A man — Any one. And not die —
Spiritually, as this food refers to spiritual life : the resurrection of
the body being added.
51. The living — This participle both increases the weight of his
discourse, and declares that he is, not speaking of ordinary bread.
My flesh — A new step in the discourse. The intensive de, indeed,
[not rendered in Eng. Vers.] and the I will give, in the future, accord
with this : for heretofore flesh had not been mentioned in this dis
course. So also is ver. 53, of blood. The Father giveth the true
bread, ver. 32,' which is Christ himself, ver. 35. Christ giveth the
living bread, his own flesh. The discourse concerning the bread is
rather allegorical, suited to the preceding miracle : that concerning
the flesh ynd /blood is literal. [The words q iyd> dtbaio, which I will
give, are omitted by some manuscripts and editors ; not by Tisch.,
(1859) and Alf. Jesus means that, not his living bodily substance,
but his life given to die, is nourishment. Thol, etc.] For the life of
the world — And so, for many, Mark xiv. 24. Jesus skillfully framed
his words so, that at the time, and always, they would indeed apply
literally to the spiritual enjoyment of himself; and yet that after
wards the same words should of consequence appropriately express
the most sacred mystery of the Holy Supper, when that should be in
stituted. For he applied to the Holy Supper the very thing set forth
in this discourse ; and so important is this sacrament, that it may be
easily conceived, that Jesus, as he foretold Judas' treachery at ver.
71, and his own death in this verse, so also foretold, one year before,
77

610 THE GNOMON OF THE NEW TESTAMENT.
the Holy Supper, of which he most surely thought while speaking
these words : in order that the disciples might afterwards remember
his prediction. The whole discourse, concerning his flesh and h|ood,
contemplates Christ's passion, and with it the Holy Supper. Hence
arises the separate mention of the flesh and ofthe blood so invariably:
for in his passion the blood was drawn from his body, and the Lamb
was slain.
52. Strove — Not only murmuring now, as at ver. 41. The Jews—
Note the successive steps : the Jews here ; the disciples, ver. 60, 66 ;
the apostles, ver. 67. How — How again: comp. ver. 42. Jesus re
plies to neither how, but continues his own discourse and saiths this
it must be : ver. 53. Flesh — Again they fasten on that statement,
which seems especially hard.
53. Except — The Jews questioned the possibility : Jesus replies as
to the necessity : for in fact the latter implies the former. [No life
— Nay but death, spiritual and eternal ; nor can life come into your
being, save through that eating and drinking. Mey.J
55. [For dXq&ioc, indeed, read dXy&qc, true, twice. Tisch.,' Alf
Read, is true meat, is true drink.J This statement is opposed to the
doubt of the Jews. Meat, drink — By which the believer is as truly
fed, as food and drink feed the body, ver. 56, end.
56. He that eateth — He who eats and that which is eaten, come by
the act into intimate union.
57. Hath sent me — Refer this to, he that eateth me, through faith.
Jesus' meat was to do the will of Him by whom he was sent, ch. iv.
34 ; the believer's meat, is, to eat Christ, and to feed on him, by the
Father's will. And I — The as has its conclusion in the clause, so he
that eateth me. By the Father — For I am in the Father. He thai
eateth me — Who live, through the faith : ver. 29, 35, 40, 64. For
this reason, because the Father hath sent his Son, we, eat his flesh
and believe in him.
58*. This — That is, I myself, ver. 57. Bread— His discourse, re
turns to those things set forth in ver. 32. [Omit byibv, your: Read,
the fathers. Also omit zb ydvva, manna. Tisch., Alf J
59. Said he — as he taught — Comp. ch. viii. 20, vii. 28.
60. Hard — There are doubtless many things from which the cai^
nal nature cannot but shrink in this discourse, which is, of itself, most
delightful. His discourse is difficult, not harsh : whereby the evil are
dismayed ; but true disciples are proved, disciplined, and established.
Hardly anywhere can you see a passage where the Lord spake more
sublimely, even in private converse with his apostles. Let us piously
admire it. Who can — Peter spoke differently, ver. 68. Him — [Eng.

JOHN VI. 63. 611
Vers., it] They seem to mean : who can hear Jesus ? Comp. ch. x.
,20. This is the crowning point of their misery, to refuse to hear.
61. In himself — Without intimation from without. Doth this of
fend you ? — Enallage [change of expression] : for, are ye offended at
this ? Christ's passion was to the Jews a stumbling-block.
62. If then — [Eng. Ver., what and if.] After idv, if, understand
the conclusion, what shall be ? [or, what will ye say, if, etc. Euthym.
in L.J That is, there are far greater things to follow: if ye do not
believe this, how would you believe those, if I should tell them ? (A
similar passage occurs, ch. iii. 12.) And yet, when ye shall see that,
ye will acknowledge that what I have spoken is true ;< and ye will
wonder, not at My doctrine, but at your own dullness : ch. viii. 28 ;
Matt. xxvi. 64. Ascend — See on ch. iii. 13, note. Before — Before
he descended.
63. The spirit — Not Christ's Godhead alone, nor the Holy Spirit
alone, are meant, but the spirit generally, in contradistinction to the
flesh. That, which is spirit, is life-giving. The flesh — He does not
speak here of the corrupt flesh, concerning which no one doubts, but
that it profits nothing: nor yet does Jesus take from his own flesh the
power of giving life ; otherwise he would set aside his whole dis
course, which certainly refers to his flesh, ver. 51, 53-56, and the
whole mystery of the incarnation : but the sense is, mere flesh profit-
eth nothing, namely, such as the Jews supposed that flesh to be, of
which Jesus spoke. Comp. 2 Cor. v. 16. He speaks supposing a
condition, and that impossible, if He were mere flesh ; as also he
speaks, ver. 38, of his own will. Comp. note on ch. v. 31, 19, 22.
[Christ's flesh profiteth nothing, in the sense in which they understood
it; as torn on the cross, not as quickened by the Spirit. August, in
Thol] The flesh is the vehicle of all Divine life-giving power, in
Christ and in believers ; and Christ, after he was put to death in the
flesh, and quickened by the Spirit, especially manifested his power ;
1 Pet. iii. 18 ; John xii. 24 ; xri. 7. Profiteth nothing — For quick
ening. Where the life is not from God, there is no real profit. The
jvords — And the things comprehended in them. [General sense ;
These words of mine, so far from being just cause of offence, are
mther spirit, and life, (i. e., they convey the Divine Spirit and the life
that is in me,) but the fault rests with you, for many of you believe
not. Mey.J The correlatives are, the words and to believe : ver. 64.
[For^m, I speak, read XsXdXqxa, I have spoken, Tisch., Alf. So
Beng] Have spoken — He does not say, 7 speak, but 7 have spoken.
For already they were disaffected, ver. 60, 61. Spirit— Although
they speak of the flesh. And— And therefore.

612 THE GNOMON OF THE NEW TESTAMENT.
64: But there are — Ye yourselves are to blame. Some — Who also
disturb others. Believe not — And so therefore distort into a carnal
sense what has been spoken in a spiritual sense. From, the beginning
— The very time of this discourse is marked, although Jesus, even
before that time, had always known. This discourse was delivered a
year before his passion ; but the choice of the twelve apostles did not
precede it by a whole year. Therefore the beginning was then^ Who
— Of the large number of his disciples. And who — Of the twelve
disciples. Judas therefore was already cherishing that unnatural feel
ing, from which the betrayal afterwards arose. Even then he did not
believe, and with many other disciples, took offence at Jesus's dis
course. The bad are soon bad; the good are soon good. John has
carefully marked the steps of deadly wickedness in Judas, ch. xii. 4 ;
xiii. 2, 27 ; xiv. 22 ; and had a marked aversion for him.
65. Given — By the drawing of grace. [Omit you, my. Tisch.,
Alf. Read, the Father.]
66. Many — Thus the more select number was cleansed; [and
this, in the very place (Capernaum we may suppose) where he
had before remained longest. Harm. Then spiritual guides may
be deserted, without blame to them. QJ. A promiscuous multitude is
not so important as is sincerity. [This was a most important purifi
cation. V. G.J
67. To the twelve — John assumes that their names, and even the
title Apostles, are known from the other evangelists. Ye also — It
was nearly so. It was well that the decision depended on this mo
ment. Otherwise Judas might have carried away the rest with him.
[But the question is one, not of suspicion, but of trial. L.J Will
ye ? — Jesus compels no man, and by this very fact attaches his own
the more closely to him.
68. [Omit obv, then. Tisch., Alf. To whom— -It is well for one,
if nothing else slips into his mind, even though it see the door open.
V. G. To whom— -Dost thou drive us from thee ? Then give us
thy second self ! August, in Thol.J The words — The disciples, though
as yet they do not comprehend- the special doctrines of Christ's dis
courses, yet understand their general basis. A most noble instance
of faith implied in faith expressed. The whole of the phraseology,'
the words of eternal life — we believe — the Son of God, is repeated
from ver. 63, 64, 65. So Martha, ch. xi. 27, maintains her faith in
Jesus Christ, although she did not yet perceive the grounds of the
resurrection. 69. We — Whatever others may determine. We believe,, and are
sure — Gr. iyvdixayev, we know, according to Jesus' words, knowhagi

JOHN VII. 3. 613
follows faith : 2 Pet. i. 5. They err who demand knowledge first : it
follows faith and obedience: ch. vii. 17. We are sure, that is, we
hold it fixed and settled. [For 6 Xpiazoc b ulbc, that Christ, the son,
read 6 dyioc, the holy one ; also omit zoi) Qcovzoc, the living. Tisch.,
Alf., Mey., etc.]
70. [Omit 6 ' fqaouc, Jesus. Tisch., (not -4Zf.)] You twelve — Gr.
roue diodsxa. The article has great force. 7 have chosen — There is
therefore a kind of election from which one can fall away. Of you
— From among so few. Owe— This indefinite disclosure excited all
the rest, and proved the truth of their confession, made by Peter, but
excluded Judas, though he did not contradict that confession. Here
Judas should have repented. [The wretch had been offended, ver.
61. Wherefore that, To whom shall we go ? did not after this suit
him. He doubtless did go, but to the chief priests. V. G.J Devil
— Not merely evil to himself, but even dangerous to others.
71. Of Simon — The other evangelists are silent as to the name of
the traitor's father: John supplies it. [For ' Iaxapubrqv', read : 'laxa-
ptihou, Tisch., Alf. Read, Judas, Son of Simon of Kerioth. Alf So
Beng] The article is opposed to the reading, ' Iaxapubzqv : for in
that case it would be loudav liyiovoc zbv^Iaxapimzqv, not zbv ' Ioudav
liyaivoc ' Iaxapitorqv. The article is placed between the name and
surname. I have mentioned at Matt. x. 4, but not approved of, the
derivation given by Ludovieus de Dieu. Both Judas and his father
were sumamed Iscariot. [Alf. (not Tisch. 1859) omits wv, being.
The wonderful contrast is stronger without the word. Mey.J

CHAPTER VII.

1. Walked — For several months after his second passover [ch. vi.
4.] The Jews — Who believed not. To kill — Through the hatred con
ceived against him, from the Pentecost of the previous year (ch. v.
18), which revived at, this feast of Tabernacles, and afterwards broke
out more furiously. Harm; ver. 19, 30, 44; viii. 40, 59.
3. His brethren — First cousins. [Or perhaps sons of Joseph and
Mary. Alf, etc. They seem to have first believed after Christ's re
surrection, Acts i. 14 ; 1 Cor. xv. 7. Mey.J Depart— To remain

614 THE GNOMON OF THE NEW TESTAMENT'.
Hence — From this obscure place in Galilee. Into Juded— They send'
the Messiah from Galilee to Judea ; and then from Judea to Galilee,
ver. 52. Thy disciples' also — By this very expression they show, that
they are not his -disciples, ver. 5. There were many disciples of Jesus
in Judea, especially at the feasts. May see — At the feast, in Jeru
salem. 4. And seeketh — An affirmative statement, as is clear from the
verb show, which is inferred from this clause. No man includes every
man and not : every man belongs to both parts of the sentence : not,
to the former part ; in this sense, Every man, who does anything,
does it not secretly, but so that he seeks himself to be openly known.
Kai, and, for but, as is common. ^Diasyrmus [mocking, disparage
ment.] Himself — In contrast with that, which he himself doeth:
so, Thyself. If — This particle is often more, not less forcible than
since. These things — These miracles, which Thou doest. To the
world — To all. Seek a larger theatre of action, say they, especially
at the feast time.
5. Not even — [Better than Eng. Ver., neither :J so few believed!
Only by Divine aid was faith in Jesus of Nazareth established : the
very members of his family opposed him.
6-8. [The. sense of Christ's answer is : My time to shew myself to
the world is not yet come ; But you can shew yourselves always with
out danger, for you, as disbelievers, belong to that world, and it can
not hate you. Me, however, since I am not of the world, it hateth,
etc. L.J
6. [Not yet — Jesus knew that, at the beginning of the feast, tho
Jews' hatred would be more violent than after some days. V. G]
Always — There is no need that your time should come at last.
7. The world — On which see ver. 4. [But here the word world
has a moral force ; unbelieving humanity. Mey.J You — Being of the
world. Me — Comp. v. 1. It hateth — Men regard Christ's followers
either with the greatest love, or with the fiercest hatred. Those who
please all men always, should suspect themselves. I testify — Christs
especial work. Thus he had testified, ch. v. 33-47. Evil— From the
Evil One ; 1 John v. 19. [That the works of the world are evil, the
worldly themselves all confess ; but there is no one that does not try
to except himself. There is added the detestable evil, hypocrisy?
namely, they wish to appear very far from hating Jesus Christ.
V. G.J
8. [Omit zauzqv, this. Tisch., Alf . Read, the feast. Also for row,
not-yet, read oux, not. Tisch., Alf So Beng. J Not— Not now with
you (ver. 10,) as you advise, that I may be seen in the highway and in

JOHN VII. 14. 615
the city. Hence he abode, ver. 9. 'Avaftaivoj, I go up, is to be taken
strictly in the present, [i. e., I am not now going up. So L., Alf.,
etc.] Comp. not, Matt. xi. 11, where also the past tense should be
strictly understood. So not, for not yet, Mark vii. 18, etc. : comp.
Matt. xv. 17. He who was not present on the first day of the feast,
did not seem to be present at all. The. Lord afterwards went up to the
feast, but as it were unknown, and not so much to the feast, as to the
temple; ver. 10, 14. There was now properly, but one going up, set
before the Lord, namely, to the passover of his passion: concerning
this he speaks enigmatically. Time — Wisdom observes the time.
His remark, yet come, respecting the time for going up to the feast
is at ver. 6 : but as to his time of suffering, apparently in this verse :
comp. v. 30. This journey to the Feast of Tabernacles was his last
journey but one to Jerusalem.
9. [For auzoic, unto them, read auzbc, he. Tisch. (not Alf.fJ He
abode — He did not wish to go up with those who were not believers :
yet did not, on their account, avoid the feast itself.
10. When — Gr. d>c. The particle here does not compare, but de
clares. 11. [Jews — The same mentioned, ver. 1. They sought him only to
seize and slay him. Ver. 25. L.J He — Truly no feast is a feast with
out Christ.
12. Murmuring — Their speech not venturing openly to break on
either side. Comp. ver. 13. The same word is used, ver. 32. Among
the people — the people — Gr. b%Xotc, peoples; and oy[X.ov, people. A
change of number. The plural accords with the much murmuring : on all
sides numbers were speaking of Jesus. The singular agrees with the
opinion as to his deceiving the rabble. Some — From Galilee espe
cially, as appears from the subsequent contrast of the Jews.
13. [No man — Of those favorably inclined. Enemies had no rea
son to conceal their views. L., De W., Alf.J
14. The midst— This Feast of Tabernacles is fully described : The
beginning, ver. 10, etc., the middle here, and the end, ver. 37. The
feasts afforded opportunities for improvement. He went up — The
first day of the feast had been the 11th of October, as I have ob
served in the Harm., and therefore the third day of the week ; for
on that twenty-ninth year of the Dionysian era, the Sunday letter
was B. Therefore the Sabbath occurred in the middle of the feast ;
and on a Sabbath the audience was crowded, beyond that on the other
•lays of the midst of the feast, and his speech concerning the Sab
bath was seasonable, ver. 22. Into the temple — Directly, so as to go
nowhere else first.

616 THE GNOMON OF THE NEW TESTAMENT.
15. [For xai i&auya^ov, and marveled, read i&auya^ov obv, mar
veled therefore. Tisch., Alf.J Letters — That is, literary pursuits.
For he taught, ver. 14. Having never learned — He had needed no
school. It was characteristic of the Messiah. [Their feeling is
merely curiosity as to the source of his learning ! They care not to
ask at all what his doctrine is. Mey.J
16. [Add obv, (after ohtexpid-q,) therefore, (after Jesus.) Tisch.,
Alf.J Is not mine — Not acquired by any labor on my part in learn
ing. Who sent me — Therefore, saith he, it was unnecessary for me
to learn after the manner of men. The Father hath taught me: ch.
viii. 28.
17. If any man — A most reasonable and pleasing condition. Un
derstand therefore. The Father's doctrine and the Son's are the same.
He, then, who is conformed to the Father's will, shall know of the
Son's doctrine. Will — His will — [Alf. renders, 7/ any man's
will be to do his will, etc.] A sweet harmony. The heavenly
will first arouses the human will : then, the latter meets the former.
Will — Known from the prophetic Scriptures. Do — A very sound
method of learning the truth. [No one ever denied that some know
ledge of the truth is required in him whose will is to be reformed.
For instance, Christ here cites his doctrine propounded to the Jews.
Why could they not more fully know and embrace it as Divine? Be
cause of their perverse will. I am pained to find that the sentiment
that knowledge of the truth is promoted by a good will, is abused.
Other things being equal, the will is doubtless corrected by a know
ledge of the truth. But this declaration of the Saviour, and all
Scripture, testify that obedience of the will affords a nearer access to
truth. The familiar axiom, " The fear of the Lord is the beginning of
wisdom," is superior to every learned subtlety. Nor can I deem
their design ridiculous who profess that they write to sway the will
rather than to inform the intellect. A greater or less degree of
knowledge being supposed, it may, nay, ought to happen that the
foolish should be roused to investigate the truth partially known to
them, and faithfully to overcome the obstacles presented. To him
that hath, it is given. He who begins with the fixed principle of
obeying God, will surpass in the knowledge of the truth, as far as
it conduces to salvation, many who, though learned, are unwilling to
give themselves to God. Ambrose says, " Understand not to believe,
but believe to understand. Understanding- is the reward of faith. &•
B.] 77<? shall knoiv — He will exert himself to know; or rather, he
shall attain the knowledge; comp. ch. viii. 12, 28, 31, 32; xn. 35,
4-5; x. 14; Matt. vii. 24; 1 Cor. viii. 3. To know the Lord's ways,

JOHN VII. 21. 617
is the privilege of those alone, who do righteousness. Isa. lviii. 2.
Comp. the future middle shall know, ch. viii. 28, 32; xiii. 7, 35; xiv.
20; Rev. ii. 23. Ofthe doctrine — The article has a relative force at
ver. 16. Of God — From God and of God, ver. 16.
18. He — Most sure characteristics. A syllogism ; He who speaks
of himself, seeks his own glory, being false and unrighteous; but
Jesus seeks not his own glory, but that of the Father, by whom he
was sent. Therefore Jesus speaks not of himself, but is true and
worthy of belief. His glory that sent — Two things are here included ;
that he was sent ; and that he seeks the glory of Him who sent him.
The latter is the test of the former. The same — He only. True —
And to be so esteemed. Unrighteousness — Falsehood; comp. ver.
24, true, righteous.
19. [Did not — Here Jesus assumes the offensive, and exposes the
unjustifiable hatred of his foes. Mey.J Moses — Whom ye believe.
You— Not me. The law — There is much mention of the Law here ;
ver. 23, 49, 51 ; appropriately so : for mm nnnty, the joy of the law,
completed in its public reading, is on the day following the last day
of the Feast of Tabernacles. The eighth day, according to different
views, was either part of the Feast of Tabernacles, or a distinct feast.
The former view prevails in John : and in the same feast, every
seventh year, the Law used to be read : Deut. xxxi. 10. None — Ye
accuse me of violating the law, ver. 21, etc. But ye all violate it.
Why me — As though I had violated the Sabbath. Seek — [Eng. Ver.,
not so well, go ye about] Ye seek to kill me. Therefore ye fulfil
not the law. Therefore ye do not God's will. Therefore ye cannot
know my doctrine, because ye are altogether unlike me, and hate
me. •
20. [Omit xai slits, and said, Tisch., Alf.J Said — At Jerusalem
there seem to have been some lying in wait to kill him, and others
privy to the fact, ver. 25 ; and those who speak here seem to having
been farther removed from these, and yet not better at heart. Jesus
shows that he knows them better, and he penetrates them with this
ray. Thou hast a devil — The foulest form of reviling. Possessed,
mad. They think that the secret design to murder could not have
become known to Jesus himself except through a devil.
21. One — Out of countless works, which ye know not, [the healing
of the man at the pool of Bethesda. V. G.J I have done— On the
oabbath, ver. 23. And- — Involves a relative meaning ; I have done
one work, at which ye all wonder. Since in no other work of mine
ye perceive anything censurable, ye should think well of this one also.
Ye marrel-With doubt. Such a marveling as in Acts ii. 7, 12.
78 '

618 THE GNOMON OF THE NEW TESTAMENT.
22. Therefore — This is presently explained by the not because';
Comp. ch. viii. 47, x. 17. A similar expression occurs, Mark xii. 24,
where the force of the particle ozi, because, is hidden in the participle.
Gave — Gen. xvii. 10; Ex. xii. 44; Lev. xii. 3. Not because— By
this clause the dignity of circumcision is exalted, in respect to the
Sabbath, than which it is older and is therefore entitled to prece-.
dence. 23. That not — So that the law be not broken ; or else, without vio
lation of the law. [Gr. iva yrj, that the law be not broken. So, cor
rectly, Eng. Vers. The law is that requiring circumcision on the
eighth day. L., Mey.J The law of Moses — The law of the Sabbath,
which is not violated by circumcision. At me — As if I have broken
the law of the Sabbath. Are ye angry — XoXmc, anger, in Homer, as
Eustathius observes, denotes also a lasting anger. This anger of
the Jews had now continued sixteen months; but it blazed out afresh
when they saw Jesus. 7 have made an entire man sound — Gr. Uov
&v&pa)7cov bytq irtorqaa. [Eng. Vers., 7 have made a man every
whit whole^J It is not the man's whole body which is contrasted with
the parts circumcised ; for a consequence, when an admission is made,
does not thus proceed from less to greater. It is lawful to circumcise
a part, therefore it is lawful to cure the whole body. But it is the
whole man, body and soul, ch. v. 14, whose healing is a benefit much
greater, and, so much more becoming the Sabbath and sanctioned by
the law, than the outward act of circumcision regarded by itself, or
than circumcision, even though it be regarded as a sacrament. For
circumcision is a mean : healing of the soul is an end. [Besides cir
cumcision is accomplished not without a wound ; healing therefore
better suits the Sabbath. V. G.J I have made — By supreme power.
24. Judge not according to the appearance, but judge righteous judg
ment — On that Sabbath, which occurred among the days of the Feast
of Tabernacles (the Sabbath moreover had fallen this year on the
fifth day of the feast), the book Ecclesiastes was read, a great por
tion of which is this very precept as to avoiding superficial and main
taining right judgment. [Judgment is given according to appearance,
or (what is the same) according to the flesh ; ch. viii. 15, when the
letter is taken independently of the sense. Christ himself judges
according to truth. Isa. xi. 3, 4. V. G.J The— [Judgment, Gr.
zqv ; not translated in Eng. Vers.] The true judgment is the only
one. This is the force of the article.
25. Them of Jerusalem — Who knew what was going on in the city.
26. Boldly— Ps. xl. 10. Indeed— The people might have doubted
whether the rulers would assert that Jesus is the Christ ; but recover-

JOHN VII. 3 1. 619
ing from this doubt, the people begin to affirm concerning that asser
tion. Know — In mind, and by word of mouth. [Omit d):qdu>c, very,
before 6 Xpiazoc, Christ. Tisch., Alf.J
27. Howbeit— They trusted human authority, in rejecting Christ:
yet they do not trust human authority, in acknowledging Christ. Here
may be observed the Jewish prejudices. This was the reasoning of
the Jews ; the Christ's parentage is unknown ; Jesus' parentage is not
unknown: therefore Jesus is not the Christ. The Lord answers at ver.
28. We know this man — Ch. vi. 42. No man — That really happened
in the case of this true Messiah, next ver. Ch. ix. 29. For they
did not now know even his country. Ver. 42. Whereas Jesus was
born at Bethlehem. [Some one may fancy, that it is an idle question,
whether Christ's extraction be known or unknown ; but a false opin
ion on a very slight point might really prove an important obstacle to
faith. One may observe the same of various unsound maxims, by
which the world suffers itself to be held. V. G-J
28. Cried — Very earnestly for men's salvation ; and because of the
great number of his hearers. Christ cried by no means often ; Matt.
xii. 19. Wherefore the cries which he did utter were for weighty
reasons. See soon after ver. 37, xi. 43, xii. 44 ; Heb. v. 7 ; Matt. '
xxvii. 50. Both me — Some suppose irony to be used here ; but you
will find that our Lord never spoke ironically. The Jews' speech
had had two parts, this man and Christ: in reply to which, at ver.
27, our Lord's has also two parts, the both me, and of myself. The for
mer is concessive, and leaves the knowledge of Jesus and his birth,
viewed from without, about where he found it; for he is never wont
to mention it himself ; comp. 2 Cor. v. 16 ; but he denies that they
have a correct knowledge of himself as sent by the Father ; comp.
ver. 33, etc., and ver. 36, ch. viii. 14. Of myself — And yet I am
not come of myself, as ye suppose. True — This truth is more im
portant than that indeed, in the question at ver. 26. [True — Not in
the sense of truthful, but real ; a sender in highest reality. Mey., Alf.,
Thol, etc.] Whom ye know not — Supply the clause which follows,
for I am from him, and he has sent me. The very demand of the
Jews concerning Christ, expressed at ver. 27, was realized in Jesus.
29. [Omit de, but. Tisch., Alf.J I am from him — This denotes
eternal generation ; from which his sending follows as a consequence.
There are two points : the first refers to both me, the second to the
whence. I am, in this verse and in the preceding, refers to the it,
which occurs twice in ver. 27.
30. Not yet— Ch. viii. 20.
31. [Omit zouziov, these. Tisch., Alf.J

620 THE GNOMON OF THE NEW TESTAMENT.
32. The 45th verse refers to this ; where the Latin translator him
self has " ad pontifices et Pharisaeos," to the chief priests and
Pharisees. The Pharisees are placed first in ver. 32 ; for these were
more violent, and by them the chief priests were instigated.
33. [Omit auzotc, unto them. Tisch., Alf.J Yet — He continues
the discourse, which they had interrupted after ver. 29. [A little
while — Truly : for scarcely half a year elapsed from -this discourse to
his, passion. Harm.J
34. Ye shall seek me — Me, whom ye now see, and despise. These
words are a kind of text to the discourses of this and the following
chapter, ch. viii. 21, etc. Such a text occurs also, ch. xvi. 16. And
ye shall not find me — Afterwards he speaks more sternly, ye shall
die in your sin, ch. viii. 21. Whither — [Eng. Vers., where: see re
marks on lam, below.] Namely, to heaven : ch. iii. 13. The Lord some
times uttered a discourse, such that a certain meaning of it was, at the
time, apparent to his hearers : a deeper one subsequently. Comp. with
this passage, ch. xiii. 33. Such a discourse also occurs, ch. xiii. 16;
comp. ch. xv. 20.
34, 36. 7 go — [Eng. Vers., correctly, am, Gr. eiyi.J Assuredly I
grant, the Saviour says, where I am, in ch. xii. 26, xiv. 3, xvii. 24,
in which passages there follow, shall be, may be, may be. But here
whither I go should be read, because here there follow, come and go,
and the Lord in repeating this statement, addressed to the Jews, saith,
7 go my way, ch. viii. 33. Also slyi, I go, is employed in prose,
Sept., Exod. xxxii. 26, let him come unto me; Prov. vi. 6, go to the
ant. This remark was necessary, as eiyt, I yo, is rejected, as a poeti
cal form by some. Nor indeed is this observation unprofitable. The
Lord said whither I go, some time before his departure, where lam,
on the very week of his passion, among his very last words. All the
passages lately pointed out prove this difference of phraseology: nor
does the passage, John xiii. 33, 36, oppose this ; for at ver. 33 his
former remark to the Jews is quoted ; and at ver. 36 the question of
Peter is referred to, Lord, whither goest thou ?
35. Whither — They afterwards say more rudely, Will he kill him
self ? ch. viii. 22. Dispersed — Gr. dia.anopdv, dispersion. So llie
Sept., Deut. xxviii. 25, xxx. 4. Ofthe Gentiles— Gr.ziiiv' EXXjvcm,
of the Greeks. In other words, the Jews outside of Palestine. [But
"EXlqvec, Greeks, will not bear this meaning. It is simply mockery ;
Will lie, if rejected by the Jews, go where the scattered exiles are, and
teach Greeks? L., etc.] They think that they will find him out by
means of letters, wherever he may dwell among Jews.

JOHN VII. 37. 621
36. This saying — They remember his saying better as expressed
in rhythm. Comp. ch. xvi. 17.
37. In the last — This was the seventh day : not the eighth, since
it had its own proper feast. This seventh day was an especially
solemn one in the Feast of Tabernacles ; Lev. xxiii. 34, 36 ; Num.
xxix. 12, etc. ; Neh. viii. 18; 2 Chron. vii. 8, etc. Jesus also himself
made this & great day; nor did there remain before the Lord's pas
sion another day of so great solemnity, and celebrated by so large a
crowd. He therefore used the opportunity. [The antitypes of the
Passover and Pentecost appeared in Christ's sacrifice, and in the out
pouring of the Holy Spirit at Jerusalem, before the complete aboli
tion of types. Thus also we may here observe an antitype of the
Feast of Tabernacles, in this very feast which the Saviour so glori
ously illumined, repeating at Jerusalem that remarkable promise
(Zech. xiv. 16, 17, referring to Jerusalem), and comforting believers'
minds by its abundant fulfilment, there to be immediately expected.
Harm] If any man thirst — [There are not wanting to-day, those
who think that this passage treats of the miraculous gifts of those who
received the apostolic teaching. Nor indeed can any one justly con
tend that these are not referred to. Comp. ver. 39, etc. Yet I am
unwilling that this universal and most solemn promise should be so
restricted that you are to think that those gifts of the Holy Spirit
are excluded, for which every soul that is weary of vanity thirsts.
Indeed the passage, Zech. xiv. 8, comp. ch. xiii. 1, clearly teaches
that, at the same time, these gifts of the Spirit are indicated, which
every one needs, to bring him to a true rest and a better life. E. B.J
An appropriate expression, even on account of that rite, when on that
last day of the feast they used to draw water from the fountain of
Siloah, and to pour it upon the altar of the whole burnt-offering. [To
thirst is the first mark of a soul panting for salvation, and a most sure
characteristic. V. G.J Let him come — Rev. xxii. 17. [And drink
—The matter must be brought to this. Many come to Jesus, but
through their own fault, fail to experience that fulness of joy, which
would otherwise follow their near approach. V. G.J
37, 38. If any man thirst, let him come unto me, and drink — He
that believeth on me, as the Scripture hath said, out of his belly shall
flow rivers of living water — A new and plausible punctuation is pro
posed, If any man thirst, let him come unto me ; and let him that be
lieveth in me drink, etc. ,But the Chiasmus would be rather harsh,
Let him that thirsteth com.e : let him thatbelieveth drink. Now the sense
remains unbroken, and flows spontaneously, thus : If any man thirst
let him come to me, and he shall drink ; he that believeth on me, shall bt

622 THE GNOMON OF THE NEW TESTAMENT.
satisfied from my abundance. Comp. ch. vi. 35. An imperative after
an imperative has the force of a future, as presently at ver. 52, search
and ye shaU see, [Eng. Vers., and look.J Nor is the construction of
the following words thereby injured. The subject is, He who believes
on me: the predicate is, As the Scripture hath said, rivers of living-
water shall flow out of his belly ; Only the copula, is, or rather shall
be, should be supplied, almost as at ch. vi. 39, xvii. 2 ; Luke xxi. 6..
But in this passage the sentence is continued by the quotation, and
the believer is compared to the Lord of believers himself, of whom
the promise treats.
38. He that believeth on me — To believe is not parallel to the verb
thirst, but to come ; ch. vi. 35. To this refer they that believe of the
next verse. As the Scripture hath said — Scripture says much ofthe
promise of the Holy Spirit, under the 'figure of water : Isa. xii. 3,
Iv. 1. 3 ; Ezek. xlvii. 1, etc. ; Joel ii. 23, which Jesus here expresses
in words suited to the present occasion. But especially pertinent to
this passage is Zech. xiv. 8, Living waters shall go out from Jerusalem:
for that very chapter of Zechariah had been publicly read as the
Haphtara [Lesson] on the first day of the Feast of Tabernacles, which
Jesus, when he had come in the middle of the feast time, on the last
day repeats at Jerusalem. Pie had not been present at the reading
on the first day: He had not learned letters, ver. 15, therefore his
quotation of the lesson should have moved his hearers the more.
Belly — |B3, the inmost recess, most capacious and most fruitful. The
allusion is to the jars in which, on the last day of that feast, water
was borne from the fountain Siloah through the city to the sanctuary;
for they had a large belly-like interior. His — Messiah's. This is
the fountainfrom whose abundant /7ow believers receive, ver. 39. Liv
ing water — Zech. as quoted above.
39. Spake he — Jesus. Was not yet — Gr. outtoj yap ijv, [Eng. Ver
was not yet, given. J To be, for to be present: Matt. ii. 18; Gen. xlnv
36. Comp. by all means 2 Chron. xv. 3. The for is to be referred
to should, and this to the future shall flow. [The Evangelist does
not deny the eternal existence of the Holy Spirit; nor that he was
actively manifested in particular instances ; in the inspiration of the
prophets, (2 Pet. i. 21,) and the sanctification of the pious, (Ps. Ii. 13,)
during the Old Testament period ; but merely affirms that his abiding
and controlling agency had not yet assumed its place in the church.
De W. Omit dyiov, Holy. Tisch., Alf.J
40. [Omit TtoXXoi, many. Tisch., Alf. Read, sow of the people.
Also for zbv X.byov, this saying, read zwv Xbywv, these words- Tisch-,
Alf.J

JOHN VII. 51. 623
, 41. [For, dXXot de, read aXXot, For but some said, read others said.
(Alf. and Tisch., ed., 1849.) Tisch. now reads ol de, but some said.J
42. Hath not — And yet indeed this very prophecy was realized in
Jesus. Why had they not perceived it ? especially when admonished
of the fact, Matt. ii. 1, etc. Thirty-two years were not a time be
yond memory, especially as a new reminder intervened in his twelfth
year, Luke ii. 42. Out of Bethlehem — This John assumes as known
of Jesus from the other evangelists.
43. A division — So ch. ix. 16 ; x. 19. A division is generally
manifold ; on one doctrine or on many ; of the good from the bad,
or of the bad from the good, or of the good from the good, or of the
bad from the bad.
44. [No man — They were restrained invisibly. Euthym. in Mey.J
45. They — The chief priests, whom at ver. 47, the Pharisees in
terrupt; 46. Like — A characteristic of truth, convincing even the ignorant,
rather than their masters. [The more ignorant often feel the virtue
of Christ's word more readily than the most sagacious. V.G. Mark
how the power of Jesus' words not only restrained their hands, ver.
44-, but even made every excuse or subterfuge on their part morally
impossible. Mey. His life is lightning, his words thunder. August.
in Thol]
47. [Omit obv, then. Tisch., Alf.J
48. Have any — This is their inference : Men should not believe in
him, in whom the rulers do not believe. Fanatics of to day, especially
the Romanists, argue and bluster in a similar way. Ofthe Pharisees
—Who know the law.
49. This — Said contemptuously. The law — Often the law denotes
among the Hebrews what we call the Bible ; 1 Cor. ix. 8. Cursed —
These wretched men blustered much : whence arises the Metonymy
of antecedent and consequent : that is, they are accursed ; they be
lieve in him, they remained accursed.
50. Saith — Often those who had been timid when out of danger,
in actual danger prove to be defenders of the truth. [For vuxzoc, by
night, read rtpbzspov, before. Tisch. But Alf. omits both. Comp.
ch. xix. 39.] Being one — This clause is connected with saith.
51. Law — Which ye suppose that ye alone know : ver. 49. Judge
—That is, teach us to judge. Man — Any one, and this one. It hear
-Understand, he who judges. [This rule, that a man should be
heard before he is judged, is so obvious that it may be comprehended
even by a little child ; notwithstanding men of the highest authority
often violate it. Much of the injustice with which the world abounds,

624 THE GNOMON OF THE NEW TESTAMENT.
if this were duly considered, would be banished. . Indeed nowhere is
this less observed, than where Christ's cause is at stake. V. 67.1
52. Whether — Gr. yq, translated by asking the question, art thou.
They are sensible of the justice of his remark to them ; wherefore
they do not answer it : they only out of the conclusion itself arouse
hatred toward Nicodemus, and assail him, as though all Jesus's disci
ples were Galileans, and Galileans only. Art thou also of Galilee—
So the Lat. and that according to the mind of the Pharisees. The
more modern Greek copies seem to have fastened on ix zqc rakXalat;,
of Galilee, instead of PaliXdioc, a Galilean, from the words . imme
diately following. Look — That is, you will see most easily. They
appeal to experience, which however was not universal. [The com
mon saying recurs to them afresh (comp. ver. 27 ;) which, however
unimportant it might seem, occasioned signal injury when perverted.
Out of the amazing multitude of those who perish, you will- hardly
find one who does not impair the efficacy of saving truth in himself,
through being carried away by some falsehood at the outset. V. G.
For iysipszai, ariseth, Tisch., read iyqyspzat, hath arisen, (not
53. [On the reading, see ch. viii. 1, note.] And every man went un
to his own house — Ant. Blackwall thinks that these words should
form the beginning of the next chapter. If any change is to be
made, end the 7th "chapter with of Olives, so that the conclusions of
the days in the action, and of the divisions in the text, may coincide.
A trifling matter ; yet the old division is most conveniently retained,
that Jesus' departure to the Mount of Olives may be connected closely
with his entry into the temple on the next day.

CHAPTER VIII.

1-11. [Tisch., Ols., Mey., L., Thol, Neand., etc., agree that tho
passage, ch. vii. 53, to viii. 11, is no part of John's Gospel. Alf-
though undecided, is. strongly inclined to reject it. Yet it is certainly
a traditionary document, dating from the Apostolic age, and contain
ing (says Calvin) nothing unworthy of the Apostolic spirit. Hence,
though not John's, it may with some confidence be accepted as a true

JOHN VIII. 6. 625
history. Mey.J Jesus — sin no more — The wisdom and power evinced
¦by Jesus in the history of the adulteress are so great, that it is
strange that this remarkable portion of the Gospel history should at
present be regarded by many as uncertain. It is also omitted in tho
Codex Ebnerianus, but only from verse 3 ; and at the end of John's
Gospel it is so supplied, and attached to verse 2, that it is readily
apparent, that the transcribers, while acknowledging this portion as
genuine, simply omitted it from public reading. John Lami, in his
book on the Learning of the Apostles, describing the Florentine
Greek manuscript of the four Evangelists, says, " There are Iambic
verses written at the end of the Gospel of John. An index of the
nineteen chapters precedes. The tenth chapter had been omitted, and
the account of the adulteress is told out of its regular order, in front ;
though her history is extant in the Gospel itself. The writing is of
the twelfth century." Went — As one who had no home. Comp. ch.
vii. 53. Unto the mount of Olives — That mountain, where they were
afterwards to take him ; ch. xviii. 2 ; whereas they had only at
tempted it, but in vain, at ch. vii. 30.
2. Came — As expected. He taught — Hence his interrupters were
the more troublesome : ver. 3.
3. Taken — wan, Sept. xazaXayftdvsiv, to' take, but at Num. v. 13,
and more frequently, ouXXayftdvsiv, to take.
4. Master — Implying, the reason why they seek his decision.
In the very act— Such disgraceful acts are often committed about the
time of feasts. Comp. ch. vii. 37. What follows confirms the truth
of this narrative ; as the mention of darkness at ver. 12, compared
with this verse, which treats of adultery, a work of darkness. And
ver. 15, treating of judgment, compared with ver. 11.
5. To stone — Either this woman was betrothed, or else the expres
sion of the Scribes and Pharisees is abbreviated, with this sense :
Moses ordered to punish adulteresses ; Deut. xxii. 22, etc. ; and our
ancestors have decided that punishment to be stoning. Therefore —
Gr. obv, [Eng. Ver., but] This particle makes their question appear
more crafty, than if they had said in open contrast, but.
6. To accuse — Of violating the law. [If he should decide for ston
ing her, they could accuse him to the Roman authorities ; or perhaps
to the people, of contradicting himself; Matt. v. 31, 32. Dieck, in
L.; if against it, to the Sanhedrim, for contradicting Moses. Mey.J
They were aware of Jesus' leniency towards the guilty, as he had not
come into the world to execute judgment. But — Men at leisure,
when in deep thought, are wont at times to make various gestures,
which also resemble persons writing ; and omit these when anything

626 the Gnomon of the new testament.
serious occurs. The Saviour uses a very different gesture, and
that more than once here, when the case has been now submitted to
him by the Scribes and Pharisees. Stooped down and with his finger
wrote on the earth — Once God wrote the Decalogue in the Old Testa
ment ; once in the New Testament, Christ wrote : moreover he wrote
with his finger ; for Wisdom itself did not use a pen : he wrote too
on the earth, not in the air, not on a tablet ; he wrote, or drew, either
the letters composing words, perhaps the very words mentioned at
ver. 7, or else lines and strokes, having no distinct meaning; the
characters in either case, when his finger rested, either remaining or
disappearing. Comp. Dan. v. 5. Writing is usually employed for
future remembrance. Therefore it seems necessary to interpret this
action from the following words : Moses wrote the law : I also can
write ; nay, the law of Moses was my writing. Ye, Scribes, write
judgments against others ; I also can write against you, ver. 26,
Your sins have been written in your heart ; and your names in the
earth : Jer. xvii. 1, 13. (What if he wrote the names of the accus
ers ?) This writing of mine ye do not now understand ; but hereafter
what I have written shall be displayed to the whole world, when the
books shall be opened, and all your crimes shall be disclosed. There
fore Jesus, first, by this silent act fixed the wandering, hasty, and
careless thoughts of his adversaries, and awakened their conscience;
second, he intimated, that he had not then come to conduct legal
trials, and that he preferred to do what would seem to the unseasonr
able accusers an idle act, rather than to devote his attention to a case
of that kind ; (to this the ancient Gloss refers, He wrote on the earili,
yq TtpooTtotouysvoc, not claiming, signifying that this is not his busi
ness; for which more modern copies have xai TtpooTtoiouyevoc, and
claiming ;) that the time when he himself shall act as Judge of this
case, of these actors, and of all men, the unjust and just, and that, for all
things, is not now, but shall be hereafter ; that in the meantime all
things are recorded in the books ; that hereafter the earth will not
cover the guilt of hypocrites. Isa. xxvi. 21 ; Job xvi. 18. For writ
ing is usually employed for remembrance against the time to come!
Exod. xvii. 14 ; Ps. cii. 18. Evidently this action of Jesus Christ •
bears some resemblance to that ceremony usually employed in the
case of an adulterous woman : Num. v. 13, 17, 23, etc. ; but there is
also a dissimilarity : for the law refers to a woman suspected, but this
passage, to a woman eaught in the act ; and in the law, the woman
drinks the letters written by the priest in a book, and washed out with
water, together with the water and dust from the ground ; but the let
ters which Jesus wrote on the earth itself, the woman could not drink

JOHN VIII. 12. 627
with water, much less without water. Hence it is clear that, in this
action of Jesus, as regards the accused, there is something as it were
broken off and left in suspense, that he may seem to intimate, that he
is indeed the Judge, but that his judgment shall be accomplished not
now (wherefore he dismisses the accusers only wounded for the pre
sent), but hereafter ; and that then also this adulteress shall be pun
ished or acquitted.
: 7. When they continued — For de, so, there is in most of the Latin
copies ergo, therefore. This is according to John's custom ; who, how
ever, in this paragraph more frequently employs di, which often
occurs in this gospel even elsewhere : for instance, in ch. ix. He that
is without sin — ' Avaydpzqzoc, without sin, if the termination be re
garded, is,, either one who cannot sin, or one who hath not sinned.
•Sept. Deut. xxix. 19 : let not the sinner destroy the sinless (dvaydp-
zrjzov) with him, comp. 2 Mace. viii. 4, xii. 42. The witnesses were
usually first in the act of stoning. [Hence zbv Xidov, the stone, with
the article. V. G.J These witnesses had all incurred guilt, worthy
of punishment, either by that very act, or by similar crimes. [Thus
without sin means, without sin of this kind, unchastity. L., Mey.J
9. Beginning with the eldei — [Eldest in years ; not the elders of
the people. Mey., etc. But the whole clause is simply equal to, from
-first to last, i. e., every one of them. Thol.J These had been most
conscience-struck. Great was the force of Jesus' words, [disclosing
men's most secret thoughts. V. G.J Alone — Not one of the accu
sers remaining. Others, who also were of the Pharisees, remained,
as appears from ver. 3, 13.
10. And saw none but the woman — The preposition rzXqv, but, no
where employed by John, betrays a gloss unknown to the ancients :
the force of which he has everywhere expressed differently. Those
—They had now fled far away.
: 11. Go — He does not add, in peace ; nor does he say, Thy sins are
forgiven thee; but, sin no more : ch. v. 14. [But dost thou, Lord,
show favor to sinners ? Nay : note what follows ; go, henceforth sin
not. The Lord did condemn, then, not the woman, but the sin.
August, in Thol. He reformed the culprit, without acquitting her of
crime. Ambrose in L.J
12. Again — As at ch. vii. Jesua usually begins his discourses with
the doctrine of salvation : then, when men contradict, he adds a
proof. The Light — An expression appropriate to the morning, and
opposed to the works of darkness, such as adultery. Of the world —
The whole world. [Light, says Augustine, reveals both itself and
other things. It bears testimony to itself, opens sound eyes, and is its

628 THE GNOMON OF THE NEW TESTAMENT.
own witness. L.J He that followeth — By this very expression ho
shows, that adultery is by no means sanctioned by him, although he
did not condemn the adulteress.
13. Said — With undisguised eagerness. Of Thyself— They bring
against the Lord his own words, comp. ch. v. 31, but in a perverted
sense. True — An abbreviated expression. A man can speak the
truth of himself; but that is not usually deemed sufficient testimony.
But the Jews, in order to contradict him more strongly, pretend that
Jesus' testimony is not even true.
14. Though — He does not speak conditionally, but affirms, that he
bears witness of himself, ver. 18. After showing them many things,
he demands of his hearers, what he had not before so demanded.
[See ver. 13, note. The apparent contradiction to ch. v. 31, is ex
plained by remembering that there it accorded with his design to fol
low the usual course of men, and rely on the testimony of others;
while here he follows the higher principle, that the divine can receive
testimony and proof only from itself. Moreover his testimony to his
own consciousness of his divine mission (comp. ch. vii. 29) is in ac
cordance with the witness of his works, (ver. 36,) which presuppose
that consciousness. De W.J I know — True testimony proceeds from
sure and established knowledge. Whence, and whither — The doctrine
concerning Christ can be reduced to these two heads. The former is
discussed at ver. 16, etc. ; the latter at ver. 21, etc. Ye — It is your
fault that ye do not perceive the truth of my testimony. You need
that I should tell you, what no one of mortals can tell you. I come
— To be distinguished from I came. By 7 came, Jesus signifies that
he always knew ; but I come, that the Jews do not know even now.
15. After the flesh — And so by appearance, ch. vii. 24. [In con
trast with from above, ver. 23. V. G.J I do not judge — Comp,
ver. 11.
16. My judgment — The same principle holds good of judgment as
of testimony: ver.14, 17; ch. v. 30, etc. The testimony is concern
ing God and the Son of God ; the judgment, concerning man. True
— Not according to the flesh, ver. 15. 7 am not alone — Even in
judging. Comp. ch. v. 19. He that sent me — By this very expression
he intimates whence he came.
17. In your law — To which ye refer, ver. 5. Of two men — How
much more that of God and of the Son of God? Since these wit
nesses are said to be two, the argument is of the same nature. See
respecting these two, Zech. vi. 13, at the end. True — indisputable.
19. [And — Here the two that bear witness are expressly mentioned:
the testimony of a third (the Holy Spirit) is added. V. G] When

JOHN VIII. 20. 629
—They ask, where, in order to know whence Jesus has come, having
been sent by the Father. [But their question seems to be mere mock
ery ; where then is this second witness, this Father of thine ? Not
here ! Mey.J Neither me — Jesus does not at once answer directly
the Jews' question, Where is thy Father ? but follows up the discourse
he had begun ; at the same time, however, preparing the way for a re
ply. For he shows the perversity of their question, and teaches them,
that they must first know the Son, whom they see and hear in the
flesh, if they wish to know the Father. For when the Son is known,
the Father is known: comp. ver. 16, ver. 18, where the Son is named
before the Father. Add Matt. xi. 27, and below, ch. xiv. 9. He
shows plainly where the Father is, at ver. 23. And also here, when
asked respecting the Father, he answers concerning himself; soon
after, in turn, when asked as to himself, he answers concerning the
Father, ver. 25, 27, because Himself and the Father are one. Also
— Comp. ch. xiv. ver. 7, 9. Ye should have known — So that it should
be unnecessary for you to ask where he is. This passage contains
the clearest testimony as to the unity of the Father and of the Son ;
wherefore at ver. 20 it is described as something wonderful, that they
did not understand Jesus.
20. [Omit 6 Iqaouc, Jesus. Tisch., Alf. Read, spake he.J In
the treasury — Where one might easily have been taken ; where there
was a very great crowd of men. As he taught — The characteristics
of Jesus' teaching may be here considered, especially as set forth by
John. Christ, the Teacher, one, true, and good. One, Matt, xxiii.,
of the highest dignity, ver. 8 ; power, ver. 9 : and authority, ver. 10.
He is the true teacher, John vii. ; for he was sent by God, and teaches
the truth. He is good ; apt to teach, 2 Tim. ii. There are three
kinds of teachers in Matt, xxiii. : Prophets, Wise Men, Scribes. He
did not himself bear the title of Scribe, but left it to his disciples,
Matt. xiii. 52. He had no need of learning, John vii. 15. Only once
He read, Luke iv. 17, He found the place. Only once he wrote, John
viii. 6. Therefore he did not write books in his own name, as the
apostles, nor did he use books to assist him ; yet he dictated some
epistles, Rev. i. There remain the two titles, Wisdom and Prophet,
Matt. xii. 41, 42. The name, Prophet, is otherwise greater than that
of Wisdom. In Christ, the name, Wisdom, is in some measure no
bler than Prophet. He prayed, ever following the Father's commands.
He sweetly drew disciples to himself: 1, as in John i. 38, etc. ; comp.
ch. viii. 30 ; 2, in Luke, etc. He taught them in order, first, of his
own person, of himself as the Christ ; 1, in the presence of the peo
ple; 2, in the presence of his adversaries; 3, privately, also con-

630 THE GNOMON OF THE NEW TESTAMENT.
cerning his passion and resurrection ; he taught them first in plain
language, afterwards by parables, Matt. xiii. ; first at a marriage
feast, afterwards on other occasions. He taught the people in one
way, the Pharisees in another way, John's disciples in another, his
own in another. He taught concerning the fasting of John's disci
ples, concerning John's baptism, Matt, xxi., concerning the tribute-
money, etc. He taught by works rather than by words, Matt. xi. 1
etc. He taught also by gesture and look, Luke xx. 17. He avoided
notoriety, Matt. xii. He taught by questioning: he taught those
who questioned. He also observed a mutual distinction among the
disciples. He taught in one way before the resurrection, in another
after it. His prediction of his passion was ; 1, enigmatical; 2, plain.
His farewell address followed, finally his departure itself; 1, at his-
passion ; 2, at his ascension. He ceased not, until he said, Now ye-
believe, John xvi. 31. He confirmed his teaching out of the Scrip
tures and by miracles. He desired the disciples to learn experimen
tally, John xvi. 22, 23, (at the beginning.) He chose his opportunities
wisely, John iv. In a short interview, he taught Nathanael, and the
Samaritan woman, what the disciples had taken several years to learn,.
To the higher class of hearers he propounded lofty truths ; John iii.
He opened his subject gradually : John xvi. 4, 12, xi. 13. He did
not state all things in the plainest way, but concealed them in appro
priate enigmas. Many err by indiscriminate clearness. Let not our
style change the usual order of teaching : if in any instance it differ
let it not run into philosophical aphorisms, but betake itself to
Holy Scripture. Moreover, Christ did not remain in one place, nor
always with the same persons. See John iv. 44. He had the powers
of a good teacher, and exhibited them sweetly and gently; Matt, xi.;
Luke iv. He sent forth twelve disciples, afterwards seventy. He
gradually taught them to pray ; Luke xi. 1 ; John xvi. 24, etc.. No.
man laid hands on him — Though they attempted it, none took him.
21. [Omit 6 Lqaouc, Jesus. Tisch., Alf.J Again— For he had said
so at ch. vii. 33, etc., when they had plotted against him, as here.:
Sin — The Singular : one complete ruin, arising from unbelief, through
which all sins flourish, ver. 24. Here the emphasis is on the former
word sin, afterwards [at ver. 24] on the verb ye shall die, which stands
first. [Thus the force is here, In sin shall ye die, carrying it with
you to death and judgment. Stier.J Ye shall die — By death of every
kind. I go— Ver. 22, ch. xiii. 33, 36.
22. Will he kill Himself?— A most wicked thought : nay, the Jews-
were about to kill him. They mean, that they can find him anywhere.
[Rather embarrassed by his declaration, which they understood well

JOHN VIII. 25. 631
enough, they meet it by retorting on him, with most bitter sarcasm,
his saying, ver. 21, Ye shall die in your sins ; if, namely, you become
a self-murderer, you shall indeed go where we cannot come ! L.J
23. Ye — Again Jesus passes by their question ; and proves what
he said, ver. 21 ; comp. ch. iii. 13. From beneath — From the earth.
[Not merely by birth, but because the birth from above, ch. iii. 7, etc.,
was strange to them. Mey.J I — He shows whence he is, and hath
come, and whither he is about to go ; from the world to the Father.
Q-r t.Jdg — By this addition, it is shown that there is also another world :
eh. ix. 39.
24. [For if ye believe not — Believers cleave to Christ, and, through
him attain to that which they could not reach otherwise. V. G.
That I am — Gr. 8zi iyio siyi; i. e., the Christ. The ellipsis renders
their ignorance, ver. 25, more explicable. L.J Ye shall die — The
Jews had neglected the weightier words of ver. 21 : all the rest they
had seized on at ver. 22: therefore now those weightier words are
repeated. 25, etc. Who art Thou? — They refer to that expression, 7am (He.)
They ask the question, but with so perverse a mind, that they do not
intend to believe on him, when he tells them. [Omit xai, and. Tisch.,
Alf] Saith — Not, he replied. The Lord does not meet the Jews'
interruption directly ; but he meets the fact itself plainly, and so as
to advance his own discourse. A similar question and reply occur at
ch. x. 24, etc. Even the same that I said unto you from the begin
ning. I have many things to say and to judge of you : but He that
sent me is true ; and I speak to the world those things that I have
heard of him. [The reading is zqv dpyfqv o zi (not ozt) xai XaXio
vph, (Tisch. adds an interrogation mark) ; and is to be translated :
Essentially that which I am also saying to you, (De W.) ; or, In very
deed, that same which I speak unto you. Alf. If read as a question,
the meaning is, (Do you ask) that which also I say unto you from the
beginning? They ought to know already what they ask, for it had
been the subject of all his discourses. Mey. Beng.'s rendering can
not be supported.] All these words form one complete paragraph, of
which each member is double-membered, so that they most aptly cor
respond thus : In the beginning, since I also speak to you, I have
many things to say and to judge concerning you : But He that sent me,
w true ; and I speak to the world those things that I have heard of
him. Every word in this passage both can and ought to be taken
literally. I. Tqv dpyfqv, beginning, is not here equivalent to oXtoc,
altogether, but used literally, in the beginning. See note on Cor. v.
1. II. "Ozi is because, since, inasmuch as. [But the true reading is

632 THE GNOMON OF THE NEW TESTAMENT.
o zi, that which, or whatsoever. See above.] So ver. 45, but because
ozi, I teU you the truth, ye do not believe me. Let the same particle
be weighed at ver. 22, 43 ; ii. 18 ; xi. 47 ; ver. 56, etc. III. Kai,
near the beginning, and not at the very beginning of a clause, has the
force of even, also ; and here it intensifies the force of the present
tense and indicative mood in the verb XaXdJ, I speak; comp. with it
xai, then, better even, 1 Cor. xv. 29. Phil. iii. 8. IV. AaXio, speak,
not merely have to speak, not merely have spoken, but also do speak.
V. " I'yiv, to you, is the dative of advantage, that is, I speak of myself
who I am, that ye may believe and be saved. Hardly any point has
perplexed expositors more than the period after this byiv. VI. Many
things — of you — Because of your excessive unbelief. This was the chief
point of Jesus Christ's complaint of the Jews everywhere, and es
pecially here, where he begins to make mention of his departure.
VII. I have to speak and to judge. To this appertains the zqv clpyw,
beginning, and it has thus somewhat more force than itpiozov, first.
Now first there was afforded by the Jews to the Lord, the best possi
ble reason for speaking and judging of themselves, after they had
heard so many testimonies, and yet had not believed. Similarly wv,
now, is employed, Luke xi. 39, in an argument, for which an import
ant opportunity had been given. Comp. the qpsavo, began, Matt. xi.
20. This completes the first member in the whole of which the same
is said, as at ch. vi. 36, I said to you that ye also have seen me,
and believe not ; and at ch. x. 25, etc., where to the same ques
tion the same answer is repeated, only in other words. VIII. There
follows the second member beginning with dXX\ but in which he
plainly enough intimates who he is. IX. He that sent me is true —
That is, Although you are so incredulous, that your incredulity fur
nishes me the strongest reason for judging you ; yet He, who hath sent
me into the world, is true. Your unbelief does not set aside his faith
fulness. X. And I speak to the world those things which I have
heard of him, that is, I speak these things, which He that is true hath
committed to me, to save you, not to judge you ; the sum of which is,
that I have been sent by him : I speak these things alone, not others
which would pertain to the judging you ; ch; iii. 17 ; ch. v. 45;
ch. xii. 47. XI. To the world — An abbreviated expression, that
is, These things, before unknoivn to the world, I have brought into the
world, and speak in the world, that they may be distributed by my wit
nesses throughout the whole world, now a stranger to the faith, but des
tined to believe whether you will believe or not. I do not regard your
obstinacy. Out of the four divisions of this paragraph designated at
the beginning of this note, the first and fourth, the second and third,

JOHN VIII. 2S. 633
unite^in a most appropriate Chiasmus, [cross .reference of pairs of
clauses.] In the first member, both the first clause, 7 also speak to
you, and the second, 7 have many things to say and to judge of you,
and their mutual connection, should be regarded. For the words in
contrast are, I also speak, and, to you: corresponding to, 7 have to
speak and to judge, and, concerning you. The second member is easy
to perceive, when regarded by itself; but its relation to the first, they
who regard the sense less than the words, do not at once perceive.
These will observe, that the Jews' unbelief is designated in the first
member; but, that Jesus' unshaken perseverance in setting forth
saving truth, is rather exhibited in the second member, and at the
same time the truth itself concerning Jesus, who he is, is cursorily in
troduced. Comp. by all means the whole of ver. 28. I might justly
begin my discourse, saith he, now even more ¦ than heretofore, by pro
nouncing a judgment on your unbelief before introducing the other
subjects: but I continually speak not so much severe things of you, as
saving things of myself Very many take separately these words, in
the beginning since I also speak to you : and indeed Stark has thus
explained the words, In the beginning, I said, what I still say to you :
which had before been Hemming's explanation, from whom Brent
differs little. Others generally in this way : 7 am he, whom in the
beginning I said to you I was ; an interpretation which, however
easy a sense it introduces, will yet be found on comparison to
make many departures from the words of the text.
27. They understood not— By this Epicrisis [explanatory addition]
John intimates his astonishment at the Jews' unbelief and blindness,
as at ch. xii. 37. The Father — The Father had sent him, ver. 26 ;
and had they known the Father, they would have known who Jesus
was, ver. 25.
28. [Omit auzo"ic, unto them. Tisch., not Alf.J Ye have lifted up
—On the cross. Then — Not before : 1 Cor. ii. 8. Shall ye know —
From the fact, what now ye believe not on my word ; ver. 24. [For
while, during his earthly life, even his disciples were slow of heart to
believe, yet at his death came the Holy Ghost, offering to every man
an eye to behold his glory, and removing the hindrances to faith. L.J
We read the event, Matt, xxvii. 54 ; Luke xxiii. 47, etc. ; Acts ii.
41, xxi. 20. And — The connection is this : 7 am (which at some
future time ye shall know,) and I do nothing of myself, etc. From
this to the end of ver. 29 there are four sentences : The first begins,
and I of myself '; the second, and he that; the third, hath not left
me; the fourth, for. Of these the second and third are parallel ;
and also the first and fourth. 7 do— Understand, and I spake.
80

634 THE GNOMON OF THE NEW TESTAMENT.
[Omit you, my. Tisch., Alf. Read, the Father.J As — these things-
— A similar expression occurs, Num. xxxii. 31. 7 speak — These
things, which I speak, 7 speak. Understand, and I do. The one is
to be supplied from the other.
29. And — And therefore. [Omit 6 nazqp, the Father. Tisch.,-,
Alf. Read, he hath.J Hath not left me — The praeterite signifies that1
he is never at any time abandoned. The always corresponds to this.;
For — Comp. ch. xv. 10. Those things that please him — The argu
ment, by which the Jews were led to believe in Jesus Christ, serves
also to prove the whole authority of Holy Scripture, and of the
Christian religion. Always, everywhere, in every way, he requires-
of all, and teaches all, all those things, which are pleasing to God,
and worthy of God. Always — The Lord spake these things most
sweetly. 30. [Believed — This was, as it were, the tender bud of faith, but a
fierce conflict between good and evil followed. V. G.J
31. Ye — Who have begun to believe, though the rest believe not.
Ye continue — Acts xiii. 43. Indeed — It is not enough to begin. So,
in deed ; ver. 36. Are ye — Already : only continue.
32. The truth — Of me, as sent by the Father ; of yourselves, as
my disciples indeed. The truths- Known, concerning me ; and I my
self. For the Son makes free, ver. 36. Comp. ch. i. 12, and he is
the truth, ch. xiv. 6. Shall make free — We ought not to wonder,
that Jesus suddenly threw in this statement, which the Jews would con
tradict. For always, according to his own infinite wisdom, he said
especially that which would assail men's prejudices, and benefit them
most; though men would thence take occasion to dispute with him.
Freedom is the exemption of the sons of God from all adverse power,
[namely, from sin and its slavery, ver. 34 ; and from death; ver. 51.
V. G.J
33. Abraham's — They appeal to him anew at ver. 52. [That seed
which is destined to possess the earth, (comp. Gen. xxii. 17, xvii. 16,)
and knows no slavery. Mey.J Were never in bondage to any man—
They speak of their own age ; for their forefathers had served the kings
of Egypt, and of Babylon. Free — They seize upon this one expres
sion : they do not object to the truth making free. So also at ver.
22, they mutilated the preceding words of Jesus. It was a mixed
crowd. Some of them were favorably disposed towards Jesus ; others
were hostile. Some of them, moved by his preceding words concern
ing faith, had begun to aspire after faith, but at this point went
back. 34. Answered — Jesus replies in inverse order to the two-fold objec-

JOHN VIII. 40. 635
tion of the Jews, and first concludes his remarks on freedom, then
discusses the portion concerning Abraham's children, from ver. 37.
Committeth — He who habitually committeth sin, is opposed to the truth.
[Not merely he that sinneth, which would apply to all. Alf.J Is the
servant — By the very fact, 2 Pet. ii. 19 ; Rom. vi. 16.
35. Servant— Gr. douXoc, slave. Slave, in position : slavish, of igno
ble disposition, and so committing sin. [The Jews to whom the rank
of sons had been freely offered, yet became, through sin, mere slaves.
They had then no abiding place in God'a house, but must be excluded
from Messiah's kingdom.. L., etc.] In the house — In the house of
the Father. The Son — The Only-begotten. Comp. next ver. The
article here has more force than in the contrasted word, the ser
vant. Abideth— In the house. The allusion is, as the question relates
to Abraham, to Gen. xxi. 10, xxv. 5 ; comp. Gal. iv. 22. etc.
36. The Son— The Only-begotten.
37. But — Ye cherish sin, the design of killing me. My word-r—
The word of truth and of freedom. Hath no place — Unbelievers have
an antipathy to Christ and his word. Comp. next verse. The cor
relatives are : a man should abide, ver. 31 : the word should iiave
place. 38. 7 speak — Understand, and I do. See soon after. [Omit you,
my. Tisch., Alf. Read, the Father. Also, for ktopdxaze Ttapd zip
mzpi byiov, have seen with your Father, (Tisch. omits bpiov,) Alf. (not
Tisch.) reads, -qxouaazs rtapd zou rcazpbc, have heard from your
Father.J And — This follows from the general sentiment, assumed in
the former half of the verse ; each one imitates his own father. Ye
do — Understand, and ye speak: although 7 speak is more suitable
here concerning Jesus ; and ye do, concerning his adversaries. The
one member is to be supplied from the other. So Mai. i. 14, which
hath in his flock a male, and voweth and sacrificeth a corrupt thiny.
[The Greek xai bystc obv, and ye accordingly, (by the same rule, Alf.,)
and just so ye, after my example of dependence on my Father, do,
etc, is bitterly ironical. Mey.J
39. Abraham — They attempt to defend what they had said, ver.
33. They feel that Jesus is speaking of another father of theirs.
Ye would do — "Av [a conditional particle having the force of would]
is understood, as at ix. 33.
40. To kill — a man — Jesus usually calls himself the Son of Man ;
but here, he calls himself, a man : for to this passage corresponds his
calling the devil a man-slayer, at ver. 44. Therefore the word that,
8eems to refer to me, rather than to a man. The truth— Which is
precious, otherwise unknown to men, and hated by you. Often the

636 THE GNOMON OF THE NEW TESTAMENT.
truth and the life are joined, a lie and death. The former are peculiai
to Christ and believers ; the latter, to the devil and the ungodly ; ver.
44. Not — Not this, but what was altogether different, and worthy of
a lover of the Christ. See below, ver. 56.
41. Of your father — His name is not yet stated : but soon after,
when the Jews presume to call God their father, he is expressly called
the devil : see verses 44, etc. [Omit obv, then. Tisch., Alf.J Of forni
cation — A new outburst of Jewish unreasonableness. They insist
that they are not illegitimate. [L., Alf, understands this of idolatry,
or spiritual fornication. (Comp. Deut. xxxi. 16 ; Ezek. xvi. 15, etc.;
and esp. Hosea ii. 4. L.) And so Stier, who thinks the Jews, as well
as Christ, are speaking of spiritual paternity, and De W., who makes
the sense, our Sonship to God is defiled by no idolatry. But this
seems a little forced. Better Mey., we are not born of fornication, (as
you seem to suppose, denying Abraham to be our father ;) we have
one father, (not two, the real and the putative, as children of adultery,)
and he, if not Abraham, as you assert, then God. Speech — Gr. XaXia,
is the uttered word, that which is spoken, (Mark v. 37;) while Xoro;,
word, is the thought-word, the contents of the speech. The Jews un
derstood not what Jesus had said, (from ver. 34,) and why ? Because
they had no ear, no capacity for his doctrine. See ver. 37. L]
42. Ye would love — Ye would not persecute me with such deadly
hatred. I proceeded forth — Hereby is intimated the source. lam
come — Gr. yjxio, [Eng. Ver., came.J Hereby is intimated the destina
tion. [Children of God would gladly hear and understand the Son
of God. L.J
43. Why — To this particle presently answers ver. 44. Because—
By this clause the one immediately preceding is explained. Comp.
ozi, what, ch. xi. 47, ix. 17. My speech — Which is most true. Ye cannot
hear — By reason of your innate hatred. A similar epitasis [an em
phatic explanation] occurs, 1 Cor. ii. 14.
44. Ye — A most open refutation. And — And therefore. The
lusts — Which from the beginning he has been unable to accomplish,
as respects the Son of God. Ye wish — Gr. deXeze, [Eng. Vers., ye
ioill,J strenuously. From the beginning — Ever since he knew any
thing of human nature. And — in—rwhen — Two sentences, express
ing two contraries ; to each of the two, ozi, because, is added. Standi
not — Gr. obx sazqxsv, [not abode not, as Eng. Vers. In apostasy from
the truth, he stands. Alf.J The prseterite and the theme itself, lovrga,
I stand, imply this: he did not attain to fixedness in the truth: (A
similar expression occurs, Rom. v. 2, wherein we stand) that is, he was
a liar from the beginning, as he was a murderer ; for this clause does

JOHN VIII. 4 8. 637
not precede, but follows, the mention of his lust for murder. 7s no-
There was truth in him ; but there is not now. Moreover, when first
th3 truth ceased to exist in him, it was by his own fault ; the lust of
murder had place in him, and he determined to destroy man for that
very reason, because man was in the truth. Hence it is evident that
the devil sinned not long before man's sin, and that the devil was
created not long before he sinned. A lie — Scripture is wont to de
signate thus severely, not only a voluntary lie, but even error itself.
Rom. i. 25; 2 Thess. ii. 9, 11 ; 1 John ii. 21, 27. Of his own— The
origin of evil. The contrary is true of Christ ; ch. vii. 17. His
father — Gr. b xazyjp auzou, [Eng. Vers., the father of it, is wrong. Thol.,
Mey., Alf, etc.] The article 6, the, has this force ; and therefore.
The word auzou, of it, or of him, may be (with violence) referred to ipeudoc,
lie, of which he treats in the next clause ; but it should rather be re
ferred to the noun, ifieuazqc, a liar, which must be repeated in an in
definite sense. For sometimes a relative expressed or implied refers
to another similar subject. 1 Tim. ii. 15, shall be saved, namely, .
woman, indefinitely, although the she is to be referred to Eve
in the previous ver. So Job i. 21, Naked came I out of my
mother's womb, and naked shall I return thither. Thus the devil
is here said to be both a liar himself and father of every liar. For
the opposition is plain between God and the devil, and between the
sons of God and the sons of the devil. A liar is the devil's son. It
is not the lie that is here said to be the devil's offspring.
45. 7— This pronoun is put with emphasis at the beginning of the
sentence. Because — Inasmuch as. It is a characteristic of truth,
not to be believed by the wicked. [He implies ; had I spoken a lie,
ye would have believed me ; for it is your father's own. Euthym. in
L.J The truth — To which falsehood is opposed. I tell — In contrast
with he speaketh, in the preceding verse. Not — Ye do not listen to
me : ye listen to the devil.
46. [Omit de, and. Tisch., Alf.J Convinceth — Jesus appeals to
the conscience of all. Of sin — That is, that I am in error, and away
from the truth. Who dares to maintain this ? [Not that ayapzia
means error, but strictly sin, (so L., etc.) The argument is, if I am
without sin, then I lie not ; but if not, then I speak the truth, and
your unbelief has no justification. Mey.J Why — To this why, the
word therefore, in ver. 47, answers. Comp. the why, ver. 43.
47. Of God— As of a father. The words— He alone heareth God's
words. Therefore— The conclusion, Ye are not of .God, ver. 42, is
proved by the result ; since ye do not hear, ver. 42.
48. [Omit obv, then. Tisch., Alf.J Answered— With a most unjust

638 THE GNOMON OF THE NEW TESTAMENT.
retort, in their accustomed forms of abuse. Say we not well — They
utter this awful insult with some fear as yet. A Samaritan — A stran
ger to the true God of the true Israel. Jesus replies at the close of
ver. 54, and in the following verses. Thou — Thou, they say, not we.
A devil — So they said, who supposed, that Jesus' words flowed from
foolish pride and assumption. Thus appears the reference of Jesus'
replies in ver. 49, etc.
49. 7 honor my Father — By manifesting his name. And ye — And
ye notwithstanding. Do dishonor — Thus they had done at ver. 48.
50. I seek not — As ye suppose ; and therefore think it right to in*
suit me. There is — I do not seek my own glory ; nor is it necessary,
for my Father vindicates it.
51. 7/ a maw— Jesus proves from the future result, wherewith the
Father will honor him, that he and his word have nothing in common
with the proud and murderous devil. [The immediate connection is,
this judgment (ver. 50) between me and my adversaries, will be death
to them ; but if, etc. Mey.J Keep — As I keep my Father's word,
ver. 55. We should keep Jesus' doctrine by believing ;• his promises,
by hoping ; his injunctions, by obeying. Death — Jesus shows, that
he is not a Samaritan. The Samaritans were Sadducees, opposed to
the doctrine of immortality, according to Epiphanius. At least the
Jews, who speak here, seem to have charged the Samaritans with
this. Yet I will admit that it was the smaller portion of the latter,
who thus erred. He shall never see — A most effectual argument
against the maintainers of soul-annihilation.
52. [Omit obv, then. Tisch., Alf.J Now we know — Previously
they had spoken with some doubt : ver. 48 ; but now to Jesus' solemn
assertion, ver. 51, they oppose this declaration.
53. Art thou greater — Thou, say they, who dost promise to him,
that keepeth Thy word, immortality, which so great men as Abraham
and the prophets did not enjoy. And — Explain thus: and greater
than the prophets, who are dead? Christ was indeed greater than
Abraham and the prophets.
54. Answered— lie refutes those words. Thou thyself— [For
doHC,io, glorify, read dogdaoj, shall glorify. Also for bywv, your, read
ijymv, our. Tisch., Alf. Beng. also has fjycov, our. J Ofwhomyesay
that he is your God — A very similar construction occurs, ch. x. oo.
Say ye of him whom the Father hath sanctified— thou blasphemest?
Also Gal. i. 23; James i. 13 ; and Josh. xxii. 34 in the Heb. Forthe
Sept. have auzav, of them, for rjytbv, of us ; as in this passage some
have written bywv, of you, for i/pibv, of us. Ye say — Falsely.
55. 7 know — He had lately said, ye have not known. Now he says,

JOHN VIII. 5 7. 639
not I have known, but I knew ; eyvioxa, implies a kind of beginning
to know : but the Son's knowledge of the Father is eternal. He
knows the Father and the glory which the Father hath given him. A
Har — He is a liar, who either affirms what he should deny, or denies
what he should' affirm. 7 know him, and keep his saying — First he
saith, I know ; then I keep : for he is the Son. But believers, under
his direction, keep the word, and so acquire knowledge ; ch. vii. 1 7,
notes. 56. Your Father — Ver. 37, 39. Rejoiced that he should see —
[The true rendering. Alf, etc. How different was his conduct from
yours ! Chrysost. in L.J Longed with earnest desire. A similar ex
pression occurs, Rom. x. 1, cva, that, follows verbs of desiring. This
rejoicing preceded his seeing; and again yapd, joy, 'accompanied the
seeing. My day— The day of Christ's Majesty, Phil. i. 10 ; [1 Cor.
i. 8 ;] which day presupposes all the times of Christ, even in Abra
ham's eyes. The days of Christ's flesh (when he gave himself for
others) and the day of Christ himself and of his glory are different
things. This latter day was future in respect to this remark. There
fore Abraham's joy preceded that day. And he saw it — He saw it,
even then in the revelation of My Divine glory ; see verses following
and Heb. xi. 13. He saw the day of Christ, who is the greatest and
brightest star of the seed, which was to be like the stars. And as he
,saw this day, which is altogether a day of life, he did not see death ;
ver. 51, etc. Thus the Jews' importunity is checked. He did not
however see it, as the apostles did : Matt. xiii. 17. [He saw it,
doubtless means saw, in the sense in which he had rejoiced that he
should see it. And who can doubt that Abraham, and the fathers
with him in Paradise, knew of Christ's advent ? (Maldonatus). Thus
the text is a protest against supposing Abraham to be dead ; and an
example of the truth of ver. 51. Stier, L. So De W., Thol, (who
compares 1 Pet. i. 12, and the appearance of Moses and Elias, Luke
ix. 31.) Alf, etc.] And was glad — Having obtained his wish.
57. Fifty — For contention's sake they exaggerate the number.
But, had they not altogether forgotten his birth at Bethlehem, they
would have said, Thirty years old, and not much more. Now, they say
this, Thou hast not yet reached a half century, or the year of super
annuation ; Num. iv. 3, as Lightfoot observes ; wherefore the expres
sion is not unlike an adage. It is not likely, that Jesus through sor
row had become prematurely old in appearance. Heb. i. 9 ; Matt.
jx- 15; xi. 19. Abraham — He had died 1850 years before this
interview. Hast thou seen — They speak (and rightly indeed ; comp.

640 THE GNOMON OF THE NEW TESTAMENT.
ch. xvi. 16, 22) from the force of correlatives. Since Abraham saw
Thy day ; Thou hast seen Abraham.
58. Before Abraham Was, I am — The Jews are hereby refuted, who
denied that Abraham even then could have seen that day. Iwas
saith Jesus, even then ; therefore 1 saw Abraham., and Abraham saw
my day : not merely did I not begin to be only afterwards, but Iwas
before he was'created. Note the difference between yivopai, lam created
and eiyi, I am; Mark iv. 52 ; Acts xxvi. 29 ; 1 Cor. iii. 18. Moreover
it is an abbreviated expression, in this sense ; Before Abraham was
made, I was : and to-day, so long after Abraham's death, 7 am. For
John often so expresses himself that the two members of a clause
mutually complete one another; ver. 28, 38; ch. v. 21, 30; xi.
8; xiv. 10; xv. 27 ; Rev. xiv. 10, notes. Thus the particle before
and the present 7am, elegantly agree together ; comp. also Col. i. 17.
He himself, is before all things. And yet Artemon calls this expres
sion, after the bold example of Enjedin, a barbarism ; but the pre
sent is often so stated that the past is included ; Luke xv. 29, these
many years I (have served and still) serve thee. In the same ch. ver.
31 thou (hast been and) art ever with me, as the Goth. Vers.- renders
it. Sept. Ps. xc. 2, before the mountains were brought forth, thou
art, where Artemon cannot possibly change the punctuation. Prov.
viii. 25, before (all) the hills was I brought forth, where, if only Arte
mon be right in saying that there is an error, nothing is more likely (for,
liSbin) than ysvvdiyat, I am, which is also present. I would like to
see how he would contrive to meet Jer. i. 5, before I formed thee in
the belly I knew thee. Artemon, with Socinus, thus explains the
words ; Before Abraham is made the father of many nations, I am,
namely Christ : and he takes 7 am in the same sense as at ver, 24,
28 ; ch. xiii. 19 ; Mark xiii. 6. I reply, 1, The Jews had objected
that Abraham had died more than fifty years before ; Abraham was
not regarded by them as destined to belong to the New Testament. 2,
This opinion would not have borne that most solemn declaration,
Verily, verily, I say unto you. For in this sense even the Jews, who
were then living, would have been before Abraham. 3, The word 1
am, in this conversation, is used of age and time, in contrast with the,
inception, to be created. Moreover, the reference of the contrasted
words is the same, and both verbs should be understood absolutely, as
was is used ; ch. i. 1. However this absolute . signification includes
that other by consequence : before Abraham was born, He who
speaks, was: and he was the same as he, asserted to the Jews.
Before Abraham was — Peviadai, was, is wanting in some of the old
fathers, especially the Latin ; but the adverb itpiv, before, does not

JOHN IX. 3. 641
allow the omission. It is certain indeed, that those fathers had no
-thought of the Socinian perversion of the verb yeveatiai, and so of
this whole passage. [Modern scholars agree that no honest expo
sition of these words can possibly deny that Jesus here affirms his
essential preexistence. L., etc.]
59. Took up — They regarded him as a blasphemer. Stones — The
weapons of the multitude. Hid himself — Not by betaking himself to
a hiding-place, but he miraculously became invisible to them, (comp.
Jer. xxxvi. 26,) while he went out from the temple. [Omit all in this
verse after lepou, temple. Tisch., Alf. The addition was occasioned
by the idea that his departure was miraculous, (comp. Luke iv. 30,)
which the word ixpuftq, hid himself, excludes. Mey. But in both
passages we must suppose the providential protection of God ; as ch.
x. 39. Thol.J Going through — passed by — A similar connection oc
curs, Acts xxvii., end, and xxviii., beginning. So — As if no one were
seeking him.

CHAPTER IX.

1. Passed by — Immediately after the attack of his enemies. Blind
— Who was begging at the temple. Comp. Acts iii. 2.
. 2. Asked — They were aware of their Master's knowledge. This
man — This question of the disciples should not be curiously examined ;
whether, and when, that blind man could have sinned and thence
brought on blindness. A question, especially when disjunctive, asserts
nothing ; and an assertion of the disciples would not compel, our as
sent. That he was born — That he was born blind, the disciples had
heard from others.
3. Answered — Jesus usually answers his disciples more plainly
thai, the unbelieving Jews. Sinned — Repeat, that he should be born
blind. [For he does not pronounce them absolutely sinless, but says
their sin did not cause the blindness. Euthym. in Mey. Human rea
son delights to infer a special fault from a special misfortune : Luke
™. 2, 4; Acts xxviii. 4. V. G.J But— Comp. ch. xi. 4. That—
The power of God. The works — Plural. When one work of God
is known, all are known. From his works shine forth the power,
glory, and grace of God.
81

642 THE GNOMON OF THE NEW TESTAMENT.
4. The night — Christ is the light : when it departs, night comeg
which does not obstruct the light, but darkens the earth. No man 
He does not say, 7 cannot ; but, no man. He himself could always
work ; yet he observed the seasonable time : John often describes
Christ as thus speaking indefinitely of occurrences in a way becoming
any pious person speaking of such things : ch. xi. 9, xii. 24, 25. In
fact, Jesus was tempted through all his life, but without sin. [Jesus
speaks of his earthly walk and work, and its end. Conscious of ap
proaching death, he says, for me, too, comes the night in which no
man can work. L. Night and day are life and death. Thol., Mey.
Comp. Tennyson: "Thine are these orbs of light and shade ; Thou
madest life in man and brute ; Thou madest death," etc. In mem. p. 1.]
5. The light — An allegory from the object of the sight, which he
was about to bestow on the blind man. Comp. ver. 3, that they might
be made manifest ; and day, ver. 4.
6. Spoken — In the blind man's hearing. Jesus also prayed, ver.
31. [For zbv x-qXbv, the clay, read, auzou zbv TtqXbv, his clay : Tisch.,
Alf., that is, the clay which he had made. Mey. The words zoo
zuipXou, of the blind man, are omitted by Alf., not Tisch] Clay —
Clean spittle, mixed with clean dust, was a clean medicine. Man was
created from the earth : now sight is created from the same. The
eyes — It is a poetic fancy of Nonnus, that there was not even the
trace of eyes on this blind man's face, ver. 10. [The design of this
application is obscure. No one can assign a physical reason, hence it
seems necessary to suppose a moral one. Lampe. Perhaps to ap
proach and awaken the blind man's faith, (Stier, L., etc.,) while avoid
ing the use of means to which any one could ascribe real efficacy.]
7. Wash — Thy face. Siloam — A name formerly given to this
place, because Jesus Christ was to send the blind man thither. And from
this time the name of the place was a memorial of the miracle. [The
Evangelist finds in this name a typical reference to CKrist, the Sent
of God. Mey., Alf, etc.] The derivation is in Go, wash thyself.
Which is by interpretation, Sent — The Evangelist adds this. Comp.
ver. 11. 77e went — Before going to his parents. [Neighbors—. The
miracle was openly performed. V. G.J
8. [For zutpXbc, blind, read npocaizqc, a beggar. Tisch. So Alf,
who remarks that the question would be of identity; whether he was
really the same person, who had sat and begged because of blind
ness.] 9. [Read, dXXoi iXsyov ouyl, dXX' byoioc, etc., others said, No, but he
is like, etc. Tisch., Alf.J Like — Human reason invents and supposes
anything, before it will believe a miracle has been wrought: ver. lo;

JOHN IX. 22. 643
Actsii. 13. But thus truth is the more confirmed. [Like him — A
sinner, changed by the grace of God, is not easily recognized. Q.J
11. [Omit xai slnev, and said.. Tisch., Alf.J A man that is called
Jesus — The article is not added, but the participle. Comp. ch. xi. 54.
The blind man had not known Jesus' celebrity. [For ztjv xoXuyft-q-
d-pav zou ItXtody, the pool of Siloam, read zbv IiXiody, Siloam. Also
for chteX&iov de, and I went, read, di:sXd-ibv obv, I went therefore.
Tisch., Alf.J Ireceived [literally, recovered] sight — He had not had the
power of seeing before ; yet that power is natural to man ; hence he
says, 7 recovered sight.
12. [Omit obv, then. Tisch., Alf.J
13. To the- Pharisees — As if to inquisitors.
14. [For ore, when, read, Iv % ^yepa, on which. Tisch., Alf.J
16. Of God — The words opposed are, to be of God, and to be a
sinner. [A noteworthy contrast. The former or the latter applies to
every man. V. G.J Because — In the application of theology tc
character, nothing is to be hurried.
17. A prophet — That is, from God, ver. 16, 33; Comp. ch. i. 6;
iii. 2. [Jesus had prayed in undertaking the cure, ver. 31 : and
hence the blind man had become aware of his intimacy with God.
V. G] It is delightful to observe the gradual rising of faith in this
man, while the Pharisees contradict. [Harassed with their repeated
questionings, he at last unlearned the being bound by authority. Thus
advantage may be derived even from the perverse ways of others.
V. G.J
18. Of him that had received his sight — These are joined as sub
stantive and adjective, and the of him refers to the blind man.
' 19. How— doth he see — How has it happened that he sees ? [Their
question is threefold ; and in legal form : 7s this your son ? Was
he born blind ? Who has given him sight ? The parents answer the
first two fearlessly, but cautiously refer the other to their son. L.J
20. [Omit auzoic, them. Tisch., Alf.J
21. [Place, he is of age, after ask him. Tisch., Alf.J We know
nof"-Heretofore they had not seen their son seeing: but they had imme
diately conjectured that the gift had come from Jesus. Hence the
former part of this verse is not attributed to fear, ver. 23. We —
Emphatic ; in contrast with he, which follows more than once. 77e
wof age, ask him — So ver. 23. But the Latin, and after it, Augus
tine and others, at ver. 21, ask him, he is of age. And what follows
agrees with this : he shall speak for himself . Age — Sufficient to tes
tify. 22. They feared — To such a degree that they left their son [at

644 THE GNOMON OF THE NEW TESTAMENT.
whose reception of sight, however, they doubtless were exceedingly
glad, V. G.J alone in the danger ; and not only did not acknowledge
that Jesus is the Christ, but not even that from which it necessarily
followed. Put out of the synagogue — Which was a most severe pun
ishment. 24. Again — He had therefore been dismissed after the conversation
described at ver. 17. Give — A specious beginning. He gives glory
to God, who confesses the truth, especially in a difficult matter and
cause. [And this is an adjuration, give glory to God, i. e., speak the
truth, Josh. vii. 19. L., Thol. Not as Eng. Vers., give God the
praise, i. e., of healing you. Alf. They do not admit that any cure
has taken place. Trench.J We know — They attempt, by their au
thority, to prepossess and move the unlearned man, to call Jesus
a sinner, and not to avow him as the Son of God. [We see, say they;
comp. ver. 41. V. G.J A sinner — Ver. 16.
25. [Omit xai elnev, and .said. Tisch., Alf.J Whether — In a case,
in which he is yet uncertain, he nevertheless does not yield to the
false authority of 'others ; and he rather believes, that Jesus is not a
sinner, than that he is a sinner. Whereas I ivas blind — The participle
wv, (literally, being blind,) has the force of a past tense, as appears
from what follows, now I see. Comp. Gal. i. 23.
26. Said they — These wretched persons strangely torture them
selves. [Omit ndX,iv, again. Tisch., Alf. What — how— They would
destroy the reality of the miracle if this were but possible. Many
remarkable things occur in all ages. Very many instances of this
kind are cited without ground. Therefore it would be advantageous
to separate the true from the false, the certain from the doubtful, by
the most careful investigation possible, and yet the unbelieving world
thinks it for its own advantage that nothing should be entirely plain
and clear. Thus we see, truth itself can be avoided under the pre
text of accumulated deceptions. V. G.J
27. [Did not hear — Ye had no ears for it, ye would not hear. Be
W.J Ye also — He confesses that he wishes to become Jesus' disci
ple. Will ye — A sweet and becoming irony. [And indeed it is right,
that he, who wishes to become Christ's disciple, should carefully in
vestigate. The truth does not shrink from it. V. G.J
28. [Omit obv, then. Tisch., Alf.J They reviled-They thought
that they were insulting him, whom they called a disciple of Christ.
His — Gr. ixsivou, of that man. By this word, they put Jesus far
from them.
29. We know — They knew it by such testimonies, as even to-day
are indisputable. Whence he is — With his doctrine.

JOHN IX. 40. 645
30. Why herein — So, and herein is that saying true, Ch. iv. 37.
•nio, such being the case, sometimes adds grace to a reply. A mar
velous thing — Answering to we know not, ver. 29. To be ignorant
and to wonder, are allied. Whence — Namely, from God : ver. 33 ;
ver. 16.
31. [Omit de, now. Tisch., Alf.J Sinners — The man's faith in
creases : comp. ver. 17, 24, 25. 77zs will — Whoever doeth God's
will, God doeth his will, when he prays.
33. Nothing — Not merely of those things, which he himself doeth,
but also of those which other excellent men do. Jesus had not the
outward helps on which mortals usually rely.
34. In sins — They upbraid him with his former blindness : ver. 2.
[Forgetting that their accusations, of having been blind, and being
an impostor, are contradictory. Trench.J And — thou — And yet
dost thou. Teach — Indeed from ver. 30 to 33, is an excellent ser
mon. They cast him out — As being a Christian : ver. 22. That act
was greatly to his advantage : but they themselves betray the hatred
of truth, by which they are actuated. Out — From that place where
they were assembled. [But more probably, out of the synagogue, ver.
22. The former would not be important enough to occasion ver. 35.
De W., etc.]
35. When he had found — He had therefore sought for him, after
he had permitted him for a time to be persecuted by the world.
Thou — Although others believe not. The pronoun [thou, Gr. au, usu
ally not expressed in Greek] renders the question here akin to an
affirmation. 36. [Add xai, and, before zic, who. Tisch., Alf.J And who — xai
zi, and what; ch. xiv. 22, xai zic, and who, Luke x. 29, Notes.
That — This depends on Tell me, and the Tell me is involved in
Who is he ? I might believe — It was a step in faith, that he ac
counted Jesus one whom he must believe, whatsoever he might say.
37. [Omit de, and, (before Jesus.) Tisch., Alf.J Thou hast seen
—Thou hast begun to see with these eyes, which have been opened for
thee. He that talketh — An humble remark in the third person.
38. Lord — He now calls him so in a more splendid sense, than at
verse 36. He worshiped — The worship spontaneously follows the
recognition. [Jesus nowhere required this of any one ; since the
6pirit of faith instructed believers to render it. V. G.J
39. Judgment — Just and true, better than that of the Pharisees.
Might see— In body and mind. Which see — Who think they see, and
know not that they are blind : ver. 41. Blind— Mentally.
40. [Omit xai, and, at the beginning. Tisch., Alf.J

646 THE GNOMON OF THE NEW TESTAMENT.
41. Sin — If ye would say, we arc blind, ye would seek sight, and
your sin would have already ceased. [But since, saying we see, you
do not seek the physician, you abide in your blindness. AugmL in
Thol.J Sin exists even in the perception ; for blindnesc affect* the
sight, and is synonymous with sin.

CHAPTER X.

1. [The new chapter should begin at ix. 35, Here the connec
tion with what precedes is immediate. Mey., L., Alf, etc.] Verily
— These words are in close connection with the preceding ; for the
ixsivoi, they, ver. 6, refers to ch. ix. 40. [And indeed we may sup
pose that this parabolic discourse, ver. 1-5, was delivered between the
Feast of Tabernacles and the Feast of Dedication ; for ver. 21 re
fers to the miracle wrought next after the Feast of Tabernacles;
and the words uttered at the Feast of Dedication, ver. 26-30, refer
to that parabolic discourse (ver. 1-5). Harm.J By the door — Through
Christ : ver. 9. Only one legitimate entrance lies open ; all others
are closed. Into the sheep-fold — Of which, ver. 16. Of the sheep—
This allegory is continued to ver. 30. And sheep seem to have been
before his eyes. Climbeih up — Over the fence. A thief and robber
—Ver. 8.
2. But he that entereth — Through Christ : ver. 9.
3. To him — As well known. The porter — Christ is regarded as
the Shepherd, at verse 11, etc. ; as the Door, at ver. 1-10. As it is
not unworthy of Christ to be called the Door, by which the shepherd
enters : so it is not unworthy of God to be called the Porter. The
Hebrew ~\yui, gate, sounds more honorably. As to the thing signified,
see Acts xiv. 27 ; Col. iv. 3. Comp. Rev. iii. 7 ; Acts xvi. 14. C.
Weiss, a theologian of Leipsic, has maintained, in a copious disser
tation, published in a.d. 1739, that the Porter is the Holy Spirit.
The sheep — His own sheep — So ver. 4, by an inverse Chiasmus, [cross
reference of pairs of words or clauses,] His own sheep — the sheep.
They hear, he calls — Correlatives. His own sheep — All are his own:
comp. ver. 12. But this epithet accords better with the call given by
name than with the hearing. [The true Shepherd is recognized by all

JOHN X. 9. 647
souls that are properly affected ; but he is peculiarly manifest to the
subjects ofhis special aid. V. G.J Heiallethbyname — Even sheep were
by the ancients distinguished by names. And — And so, while he calls.
4. [Omit the first xai, and. Also for zd i'dia npbftaza, his own sheep,
read zd idta itdvza, all his own. Tisch. Alf.J He putteth forth—
Synonymous with the verb, he leadeth out, but more general.
5. From him — As from a plague. [Nor can you justly say, that
this is pride, or obstinacy, or an offence against good order. V. G.J
They know not — To follow it : they know it, to flee from it. [Add,
that it is not right to accept without investigation things which are not
known, even though they may possibly be good. V- G.J
6. [This allegory — Gr. napotyia, not parable ; but a general word
for all out of the way (Gr. olyoc) speaking ; hence usually proverb,
in the classics. The sense here cannot be parable, which implies a
story, but strictly allegory. Mey., etc.] They understood not — Thus
they might have perceived that they were blind ; ch. ix. 41.
7. The door — Christ is both the Door, and the Shepherd, and All:
there is none besides. Of the sheep — To the sheep. [And so Thol.
Be W., Mey., etc., but the same door which admits the sheep (ver. 9.)
admits the Shepherd to them. This door is Christ. Alf, etc.]
8. All that ever came — The following verb siai, are, in the present,
indicates that ijXdov, have come, is to be taken of time just past ; and
of the peculiar course of others, to which is opposed the by Me, ver.
9. The expression, that came, is used as at 2 Cor. xi. 4, he that
cometh. Nor does he exclude those thieves and robbers, who also had
doubtless come after Jesus, not merely those who had come before
Hesus : as many, namely, as between the beginning of his preaching
and the time of this parabolic discourse, delivered a little before his
passion, had assumed the office of teaching among the Jews, after the
example of their predecessors. Thieves — Secretly, appropriating
others' goods, for their own gain. Robbers — Openly, taking away
life, to the ruin of the sheep. But — not — But, though these pre
sented themselves, the sheep did not hear them : ch. vii. 46 ; Matt.
vii. 29 ; ix. 36.
9. By Me — The Christ known by the sheep, and calling them ; the
Door. Comp. after the, Jer. xvii. 16. [Any man — As a sheep, and
a shepherd. V. G. For every shepherd is a sheep in Christ's
genera] flock. Hence the contrast between shepherd and sheep is
lost in these verses. Ols. So Thol, Alf.J He shall be saved— Secure
from the wolf. Salvation and pasture are joined, as presently life
and abundance, ver. 10. Shall go in and out — By this Hebraism, a
constant intimacy with the Shepherd and Master is denoted. Comp.

648 THE GNOMON OF THE NEW TESTAMENT.
Acts i. 21. Num. xxvii. 17, 21, Sept. Shall find — Whether he enters,
or goes out : whereas the pasture is unknown to others. Comp. Exod.
xvi. 25, etc.
10. To steal — That is peculiar to a thief. Worse things follow. A
thief, 1, steals for his own advantage ; 2, he inflicts loss on others, a.
by killing the sheep, b. by destroying the rest of their food. There
is a climax in the division, not in the subdivision : the destruction
caused by a thief, is not spiritual, but civil ; but a spiritual injury is
metaphorically described by it, just as by theft and murder. And to
kill — In contrast with life. And to destroy — In contrast with abun
dance, on which see Psalm xxiii. 1. [I am come — 7 is strongly em
phatic, in contrast to the thief. This forms the transition from Christ's
representation of himself as the Door, to that as the Shepherd, L.,
Mey., etc.]
11. The Good Shepherd — He, of whom it was foretold by the pro
phets. The Shepherd, whose own the sheep are : good, since he lays
down his life for the sheep ; and since they are his care, ver. 13. In
our day, they who tend for pay the flocks of one town, or village, are
called shepherds ; but here the meaning of the term, shepherd, is '
noble. [The whole office of Christ is contained in this parabolic disr
course concerning the shepherd and the door. V.G.J Giveth — This
is five times said, with the greatest force. In this, the highest benefit,
all the remaining ones conferred by the Shepherd are assumed, in
cluded, and inferred [Isa. liii. 10, 6.] For the sheep — Christ here
declares what kind of a shepherd he shows himself towards the sheep:
wherefore it cannot be hence inferred that he did not die also for the
rest of men.
12. Hireling — Who pastures for his own advantage. Not being —
Gr. oux wv, [Eng. Ver., and not.J More frequently yq, not, is put with
the participle, but oux, not, here is more emphatic. Catcheih them —
He tears all he can ; he scatters the rest : two ways of injuring. But
the Good Shepherd collects, ver. 16. The sheep — All of them.
13. But — Gr. de, [not rendered in Eng. Ver.] This explains the
¦word fleeth, repeated from the preceding verse. Because he is an
hireling — Ploce, [repetition of a word to express an attribute of it.]
He cares for the pay, not for the flock. And careih not for — Con
nect with fleeth. Observe the contrast ver. 14, 15. The words in
contrast are : The hireling I
is a hireling the Good Shepherd
careth not for know
fleeth lay down My life.

JOHN X . 18. 649
14. And, and — Always the beginning of good originates with God
and Christ. As the Good Shepherd, he both knows and is known.
15. As — This is connected with the preceding verse. Often the
relation of believers to Christ is derived from the peculiar relation of
Christ to the Father : ch. xiv. 20 ; xv. 10 ; xvii. 8, 21 ; Matt. xi. 27 ;
Luke xxii. 29; 1 Cor. xi. 3; xv. 28 ; Rev. iii. 21. And — And therefore.
Hence the sheep know the Shepherd's "goodness." 7 lay down —
Present, [Expressing a near and certain future. Mey.J Christ's
whole life was a journey to death. [A man may well be said to lay
down his life, when he lays down its love. Q.J
16. Other sheep — Which are already called sheep, because foreseen.
Comp. ch. xi. 52, where he calls them children of God, for a like rea
son. He says other sheep, not another fold. For they were scattered
in the world. 7 have — This verb has great power. Of this — The
Jewish fold. I must — Because of the Father's commandment. Bring
— By my death. He does not say, lead out, as at ver. 3 ; nor, intro
duce into this fold ; but simply, bring. They need not change their
place, [for the Shepherd of the Gentile flock, too, is to be the exalted
Jesus. Bring, as ver. 4. Mey.J They shall hear — To the verb 7
must, this subjunctive answers in the correlative. One flock — [Not
as Eng. Ver., fold] — one shepherd — One flock, that there may be left
no flocks false and divided ; one Shepherd, that there may remain no
hireling, false, bad shepherds, or Pseudo-Peter, etc. Comp. Ezek.
xxxiv. 23 : Zech. xiv. 9. This unity of the flock, and of the Shep
herd, began after the good Shepherd laid down his life : ch. xi. 52 ;
and in his own time, when every hindrance is removed, it shall be con
summated. By right, Je.sus always is the only Shepherd : therefore,
by right and also in fact, He will become the only one. Most sweetly
the one flock is put first, then the one Shepherd. The words bring,
and one flock, refer to one another ; as also, they shall hear, and one
Shepherd. The Shepherd- shall bring' all into one flock : the whole
flock shall hear the. one Shepherd.
17. Love — And lovingly enjoins this on Me, — lovingly as it were
persuades me, and I, though I must lay down my life, remain sure
of his love; for I lay it down to take it up again: moreover the
Father, in love to me, gives me the sheep as my portion ; because I
keep his commandment concerning the laying down of my life ; ver.
18. Love is intimated as something over and above. The love of
the Father is to be regarded in Christ's passion not only towards us,
but aiso towards Christ : we are not merely to contemplate his aveng
ing severity.
18. No man — Comp. ver. 29. Taketh from — By his own power

650 THE GNOMON OF THE NEW TESTAMENT.
and will. From me — Jesus voluntarily suffered himself to be taken
by his enemies ; and on the cross itself, not from any feebleness, but
with a loud cry, he gave up the ghost. And — A very close connec
tion subsists between the two things (comp. the that,ier. 17,) over
which he possesses a twofold power. 7 have power — So that they
might have is repeated, ver. 10. Add ch. xix. 10. Of my Father—
He ascribes his highest power to the Father.
19. A division — Whence arise such various reasonings concerning
Christ ? I reply, because his person is not known. [Omit obv, there
fore. Tisch., Alf.J
20. Many — They usually took in the worst light his noblest and
sweetest discourses. [Why hear ye him — It is a matter fraught with
danger, when even hearing is refused. V. G.J
21. Words — Heb. Dnm, words: Comp. what precedes : also comp.
what follows.
22. Feast of Dedication — Instituted by Judas Maccabseus : 1 Mace.
iv. 59. [He did not go up to Jerusalem purposely, on account of this
ecclesiastical feast (as he had for the others established by the Lord),
but he was present owing to circumstances. He did not remain long
in Jerusalem at the Passover, John ii. 3 : He remained a little longer
after Pentecost, ch. v. ; but, after he had completed his journey to
the Feast of Tabernacles, (ch. vii. 8,) in order to give the finishing
stroke to his work, he tarried there longer, from the Feast of Taber
nacles until after the Feast of Dedication. Harm. Omit xai, and,
(before, it was winter.) Tisch., Alf.J Winter — John supposes that the
fact of this feast being in the winter, was not familiar to all rea
ders. 24. Came round about — How pleasing that would have been to the
Saviour, had they done so in faith ! And said — Owing to the unrea
sonable impulse of a murmuring nature. Dost thou raise up — Gr.-
ai'psic zqv <puyfqv, [Eng., Vers., make us to doubt. The phrase means
usually to excite, or arouse the mind. How long dost thou keep us in
excitement, not knowing, etc. L., Mey., etc.] Keep in suspense;
that is, Thou dost wear our life out. Comp. the phrase, ver. 18 ; and
yet they were wretchedly wearing out their own life. He had been
long among them, especially after the Feast of Tabernacles. Tell-
As if. indeed he had never told and showed them, see ver. 25. Pre
sently he speaks openly at ver. 30, 36, 38. We often think, if I
could hear or read this or that, expressed in this or that way, I could
believe. But God alone knows how we should be addressed to cherish
and exercise our faith. Plainly — Openly, expressly.
25. Hold you— That is, I am the Christ. A similar formula occurs,

JOHN X. 82. 651
Matt. xxvi. 64. Moreover Jesus often said, even in this chapter, Jesus
is the Christ. 7 told you (and ye believed not ; I tell you) and ye be
lieve not. And, for but. Comp. ver. 26, but. The works — Which even
might have convinced those who do not believe words Of me — That
I am the Christ.
26. Ye — It is your own fault. For ye are not — For the sheep be
lieve, ver. 3, 14, 16, 27. This discourse, delivered during the Feast
of Dedication, refers to his discourses delivered before the Feast of
Dedication. 27, 28. The sheep — out of my hand — Three pairs of sentences, of
which the several parts express both the faith of the sheep and the
Shepherd's goodness, by means of correlatives.
28. And I — The following and the life are closely connected, ch.
viii. 12. Shall never perish — Gr. ditbXtovzai, Middle, (so anoXeadai,
lost, ch. xvii. 12 ; Luke xv. 24 ; Jude ver. 11,) that is, they shall not
destroy themselves, internally. Comp. 1 John v. 18 ; and John xvii.
12, notes. And not — Nor will I suffer them to be snatched from my
hand by any outward enemy. Pluck — The auxiliary verb duvazai,
can, is included in the future : comp. next ver.
29. Gave — Understand, these sheep. Greater than all — Greater
than their enemies ; greater than the sheep : and (in another sense)
greater even than I; ch. xiv. 28. Pluck — Them, the sheep. [Omit
poo, my. Tisch., Alf. Read, the Father' s.J
30. I and my Father are one — One, not merely in agreement of
will, but in unity of power, and so of nature : for omnipotence is a
natural attribute of God ; and he speaks of the unity of the Father
and the Son. In these words of Jesus, the blind Jews saw more than
Antitrinitarians see to-day. If the Jews had supposed that Jesus
wished to be regarded merely as a divine man, and not as the Son of
God, who is as truly God as sons of men are men, they would not
have said, Because thou, being a man, makest thyself God ; nor would
they have arraigned him for blasphemy. By, we are, Sabellius is re
futed : by the word, one, Arius, see ver. 33, 36, 38. Comp. the close
of ver. 29 with that of 28. Especially also the first person of the
plural number has a distinguished meaning respecting the Son and
Father; Jesus seldom uses it of himself and men. See note on Matt.
ch. v. 11.
31. Carried — Gr. iftdazaaav. They were therefore large pieces of
rock. [But the word means here, lifted, as in the act of throwing.
Mey] 32. Good works — Jesus shows that he is to be judged by his works;

652 THE GNOMON OF THE NEW TESTAMENT.
ver. 37. [Omit you, my. Tisch., Alf. Read, the Father.J Do ye
stone — The Jews had now determined to stone him ; ver. 33.
33. [Omit Xeyovzec, saying. Tisch., Alf.J For — As the Latins say,
qud de causd,for which reason. So did, for, ver. 32.
34. Answered — The Jews had said, Thou sayest that thou art God,
and indeed God by nature (for their blindness united this Deity with
the manhood) : and Jesus acknowledges, this natural Deity, without
denying his manhood, and does not lower, but defends his claims by
his subsequent language : comp. ver. 39, as to how the Jews received
this also. From these considerations Artemon can be easily answered.
They had surrounded Jesus, ver. 24, and so were threatening him
with death ; yet his wisdom and presence of mind remain unshaken.
I- — I, God ; for the inference, from etna, I said, in the first person,
to whom the word of God came, is drawn in the next ver. Gods —
Ps. lxxxii. 6 ; the parallel is added ; children of the Most High.
Therefore also at ver. 36, there should be understood dsbc, God,mth
Ylbc zou deou, the Son of God. The Jews did not admit that Jesus
was God in any sense ; therefore, in refutation of them, he quotes
the psalm. But a comparison drawn from a psalm does not prove that
the Deity of Christ approaches nearer to the deity of mortals, than
to that of the eternal Father ; for he never quoted this passage of
the psalm to believers.
' 35. Them — Weak creatures, nay, even deserving of the censure in
the psalm. Called — God called them, declaring in the psalm that he
speaks. Whence the word of God is forthwith expressly mentioned;
comp. 1 Kings xviii. 31. Unto whom — The reason why they are
called gods, and why in an inferior sense; comp. Mark xii. 12, npoc,
with reference to [Eng. Vers., against.J Others render npbc,
The word — And the word indeed in that psalm, which partly •
them gods, partly censures them. And — not — The Scripture cannot
be broken, even in the least particular. A most firmly grounded
axiom. The title, gods, though not strictly used, cannot be destroyed,
having been once recorded in Scripture. \
36. Whom the Father hath sanctified — This sanctification is sc
mentioned as to be prior to His being sent into the world; (see by all
means John xvii. 18; comp. ver. 19, 17; 1 Pet. i. 20;) and it im-^
plies, with it, Christ's Deity, at an infinite interval before those to
whom only the word of God came. Although as dignity is that for
which they are called gods ; so sanctity is that for which Christ is-
called the Son of God. Christ therefore is holy, as he is the Son of
God; he is sanctified, set apart. as the Son of God, Rom. i. 4; and,
sealed, John vi. 27. That appears here from the title, the Father, }

JOHN X. 41. 653
which he applies to God, most forcibly. He shows that it was un
necessary that the word of God should at some particular time come
to him : comp. ver. 30. We understand with the whom, the word 7, with
which the verb I said, in the first person, is connected. Sent — This
sending assumes the Son's Deity, and so confirms it. [The Haphtara,
(portion of Scripture,) for the Feast of Dedication contains (ver. 22)
the words, Jehovah Sabaoth hath sent me. Zech. vi. 15. Not. Crit.J
37. The works of My Father — Those very divine works which my
Father doeth, ch. xiv. 10, 11. His words are characterized by the
accompanying works.
38. Though — Me — You should have believed in me : apart from the
works. [The connection between believe me, believe the works, shews
that Jesus regarded the former as the higher, more spiritual, and
more difficult. L. For yvibze xai mazeuaqze, May know and believe,
read yvwze xai yivwaxqzs. Tisch. Also Alf., who renders, that ye may
perceive, (the introductory act,) and know, (the abiding state,) after
Mey] Faith follows knowledge with those who are slow of appre
hension. The Father in me, and I in him — " I am no other than
the Father, in such a way, however, that I remain the Son ; and he
no other than I, in such a way, however, that he still remains the
Father. And if any one knows me, he knows the Father, and has
become acquainted with the Son. But if the power of One were
less than that of the Other, the knowledge also would mislead ; for in
that case neither the essence nor the power of one can be learned by
means of the other." Chrys. on this passage. These two sentences, I
and the Father are one, and, the Father in me and I in the Father,
mutually explain one another. Comp. ch. xvii. 11, 21. [For auzip,
Mm, read zip nazpi, the Father. Tisch., Alf.J
39. He escaped — Easily.
40. [Andwent away — Immediately after the feast of dedication, as
appears from the omission of the phrase, after these things, and of
Jesus' name. Nor did the Saviour go only to the region beyond Jor
dan, but afterwards into Galilee also, and again from Galilee into the
borders of Judaea. (Comp. Matt. xix. 1 ; Mark x. 1,) which it was
unnecessary for John to record, since the remaining Evangelists,
and especially Luke, relate with sufficient fullness what he did at that
time in Galilee. Harm.J John — The posthumous fruit of John's
ministry. 41. Indeed — Gr. ysv, [not rendered in Eng. Ver.] The contrast is
between John and this man, Jesus : not between John's works and
sayings. Of this man — Who doeth so many miracles. Were true
—The truth is true, even before it is acknowledged.

654 THE GNOMON OF THE, NEW TESTAMENT.

CHAPTER XI.
1. Lazarus — It may be inferred from many things that Lazarus
was the younger, and his' sisters older. From these latter the village
is designated, ver. 1 ; and Lazarus is put third in order, ver. 5,
Ecclesiastical history relates, that Lazarus lived after the Lord's as
cension, as many years as had been his age at that time, namely,
thirty. Of (Bethany)— from (the town) — Gr. dnb — ix. [^Ex, not ren
dered in Eng. Ver.] Often a preposition is repeated in apposition,
either itself, or a synonym : 2 Cor. i. 19. Mary-^-M&rj was the bet
ter known among the disciples, owing to those acts mentioned in ver.
2 : she is accordingly placed before Martha ; though Martha was the
elder, ver. 5, 19.
2. It was that Mary — John proves Mary's pious affection towards
Jesus at the present (as he elsewhere proves the traitor's disloyalty)
by a subsequent act, ch. xii. 3. [By one marked act, either good or
bad, one may become forever notable. V. G.J Not merely by her
brother's restoration, was she first stimulated to such a work. The
Lord — An appropriate title here. Whose — For of her. The lan
guage here is very plain.
3. Whom Thou lovest — This is more modest, than he who loves
Thee, or Thy friend; comp. ver. 11. 7s sick — They elegantly sup
press the consequent, therefore come and help [ver. 31, 32. They
did not say, Come: He who loves needs but know. This suffices ; for
thou dost not love and forsake. August, in Trench. Truly, greater
things were now at hand. V. G.J Comp. ch. ii. 3. The sisters'
strong affection for their brother here appears.
4. He said — Observe how Jesus prepared his disciples, and Laza
rus' sisters, and the people, for profitably beholding the greatest of
miracles. This — That is, this sickness is consonant with love. Unto
death — Whereby the sisters should lose their brother. [Death is used
emphatically ; that death which is unto the common resurrection.
Euthym. in L.J So the Sept. e:'c ddvazov, unto death, 2 Kings xx.
1. For— The glory of God and the glory of the Son of God are
one. Might be glorified — Truly. The raising again of Laza
rus is so powerful an argument for the truth of Christianity, that
Spinoza said, that, if he could believe it, he would renounce his whole
system. Yet the reality of Lazarus' death and resurrection is
proved by: 1. The deliberate delay of Jesus, who was absent; 2.
His informing his disciples of the death, and foretelling the resur
rection ; 3. The variety and multitude of the witnesses present; 4.

john xi. 11. 655
The faith that followed on the part of very many Jews, who were by
no means credulous, and the perversity of the rest ; ver. 46, etc
Thereby — By this sickness Jesus was glorified, as many forthwith ac
knowledged him as the Son of God ; ver. 45 ; the rest of the Jews
determined to kill him, ver. 46, etc. ; and thereby he was to enter
into glory.
5. Loved — In a way evident to all ; ver. 3. [Therefore there is
no great reason to dread the death of those whom Jesus loves. V.
G.J The motive of the restoration of the dead, and of his whole
action preceding it, is here shown. And — and — Happy family !
6. Then — [Gr. rore, not rendered in Eng. Ver.] Although to others
there might seem to be the greatest reason for haste. He abode —
To die is not so repulsive a thing. Lazarus was dead for a time to
the glory of the Son of God.
7. Then after that — After the two days' delay : thus ver. 11,
after that; ver. 14, then. Jesus gradually raised the disciples' faith,
bo as to set out for Judea without fear, and behold the greatest of
miracles. 8. Of late sought — They now seek ; for they sought lately. To
stone — Ch. x. 31.
9. Hours — Jesus was now far advanced in his course ; it was now
late : yet the day lasted still. In the day — Or of the day. The
whole course of life, in all its parts, is compared to the day.
One state is assumed in one subject, another in another ; to ivalk
is the Predicate. Any man — Again used indefinitely. Comp. ch.
ix. 4. This applies to the disciples, who feared even for them
selves. 77e stumbleth not — Amid the snares of the world. The light
of this world — Beaming from the sun. The Father's providence re
specting Jesus is intimated ; and Christ's providence respecting be
lievers. He seeth — Understand, and there is light in him : and in the
next verse understand, and he seeth not the light of this world. But
in both instances the clause expressed peculiarly suits its own pas
sage : for during the day, the light of the world being seen, absorbs, as
it were, the sense of the light which each one has in himself. By
night the light of the world, not being seen, increases the sense of
defect in him who hath no light in himself.
10. In him— In him who walks by night.
11. These things — said — These things said he, and after this say
ing forthwith he saith, etc. Comp. ver. 7. [After that—i. e. After
an interval or pause, separating the discourses. L., Mey.J He saith
—He said it at the very time in which Lazarus died. Comp. ch. iv.
52. The disciples also had heard of Lazarus' illness, ver. 3, 4. No

656 THE GNOMON OF THE NEW TESTAMENT.
one had announced his death ; and yet Jesus knew it. Owr— How
kind the condescension with which Jesus shares his friendship with
his disciples ! Sleepeth — Death is the sleep of the pious in the lan
guage of heaven ; but the disciples did not here understand his lan
guage. The freedom of the Divine language is incomparable : but
men's dullness often degrades Scripture, to our sadder mode of speak
ing. Comp. Matt. xvi. 11, etc.
12. [Read sirtov obv auziy, Then said they unto him. Tisch., Alf] ¦
If he sleep — Often a long sleep tends to restore health. The disci
ples thought that Jesus had sent the sleep to Lazarus to bring "about
the result which he had himself foretold : ver. 4.
15. That I was not there — It accords beautifully with Divine pro
priety, that we read of no one having died while the Prince of life
was present. If you suppose that death could not, in the presence
of Jesus, have assailed Lazarus, the language of the two sisters, ver.
21, 32, attains loftier meaning ; and the Lord's joy at his own ab
sence is explained. Unto him — To where he lies dead.
16. Which is called Didymus — John wrote in Greek. Let us also —
Thomas perhaps had had some peculiar intimacy with Lazarus. That
we may die — Thomas seems to have understood Jesus' words just pre
ceding, as though Jesus would have died with Lazarus, had he been
present, and as though, now that the faith of his disciples had been
still further established, he was about to die at Bethany, and that by
the plots of the Jews, ver. 8. He [Thomas] was, as , it were, mid
way between this life and death, without sorrow or joy, ready to die;
yet not without faith. Comp. ch. xiv. 5. In this way he seems to
have understood the npoc, unto, in Jesus' discourse, as it occurs 2
Sam. xii. 23. With him — With Jesus. Not unlike is Peter's mean
ing Luke xxii. 33.
17. [Four days — Therefore Lazarus was buried on the very day of
his death. V. G. Omit -qdq, already. Tisch., Alf.J
19. Many — On account of their vicinity. Those about — Gr. zac,
nspi, [not rendered in Eng. Ver. Properly, to Martha and Mary,
and their friends. J An idiom; see Acts xiii. 13; xxviii. 7, [implying
here that the women were not alone when these Jews came. L.J To
comfort them — Some days after the burial. At the present day we
say, to condole with.
20. But Mary — Either because unwilling to leave the Jews alone,
or because she chose to sit and wait until she should be called. She
was of a more sedate disposition. Comp. Luke x. 39.
21. If Thou hadst been here — So Mary also says, ver. 32. Hence
we may infer that their language before their brother's death was,

JOHN XI. 2 6. 657
(Would that the Lord Jesus were here — Himself kindles the spark of
faith, lying hid in these words.
22. Even now I know — Martha had conceived a hope from those
words which the Saviour had spoken at ver. 4. For these words had
doubtless been reported to Martha. [The praiseworthy promptness
of faith is here illustrated. V. G.J Thou wilt ask — Jesus, when
speaking of himself asking, says, ideqdqv, I have prayed, Luke xxii.
32, and ipwzqao, I will pray, John xiv. 16, (comp. ver. 13: and ch.
xvi. 26 ; xvii. 9, 15, 20 ; but never aizouyat, I crave. Accordingly the
Syriac Version expresses the two former by one word, and the latter
by a different word. Martha did not speak in Greek, yet John ex
presses her inaccurate remark which the Lord kindly tolerated. For
aizeiadai, to crave, appears to be a less worthy, word, though the Sept.
Deut. x. 12, have what doth the Lord — require, Gr. aizstzai.
23. Shall rise again — Jesus does not immediately state the time
but exercises Martha's faith.
24. In the resurrection — Therefore the Jews believed in the resur
rection. Last — Martha supposes that to be more distant, which the
connection, ver. 22, 23, showed to be close at hand.
25, 26. [Here is the centre of the chapter, and of the history.
The miracle which follows is the confirmation of this testimony of
Jesus. Stier.J
25. 7 — [Gr. iyai, emphatic. L.J Present, not limited to the fu
ture. Think not, Martha, that you are being put off to the distant
future. Death yields to Life, as darkness to Light, forthwith. [What
you say is true, but He who shall raise him up then, can do it now :
for 7 am, etc. August, in Thol.J The resurrection and the life — The
former title peculiarly suits this occasion and purpose ; the latter is
common. The former is presently explained in this verse ; the lat
ter in ver. 26. I am the Resurrection of the dying, and the Life of
the living. Tin, former concerns believers dying before Christ's death ;
as Lazarus. For in the presence of Christ Death must restore all
his prey : Jairus' daughter, the young man at Nain. And it is credi
ble that all who then saw Jesus Christ with faith, and died before his
death, were among those who rose again, as described in Matt, xxvii.
52, 53. The latter title treats of believers who fall asleep after Christ's
death. Christ's death deprived death of its power. Before Christ's
death, the death of believers was death : afterwards, the death of be
lievers is not death : ch. v. 24 ; viii. 51. Shall live — Even in body.
26. Whosoever — Gr. ndc, every one. This word, not used in ver.
25, advances the discourse to greater things. That liveth — Namely,
this present physical life. The contrast to this is ver. 25. Though

658 -THE GNOMON OF THE NEW TESTAMENT."
he were dead — Those are especially treated of here, who then were alive
and saw the Son : ch. vi. 40. Shall never die — Shall be exempt from
death forever. The contrasted word is, shall live, restored to life ; ver.
25. There is a great difference between the death of believers before
Christ's death, and the departure of believers after Christ's death.
These latter are altogether exempt from condemnation. Believest
thou this ?- — An application of the truth, in the second person, to all
collectively and individually, is common, and here, by means of the
unexpected question, is very pointed; Thus Martha is completely
won over to faith.
27. 7 believe — Martha readily replies, 7 have embraced this faith.
Thou — Who art come into the world, art the Son of God. This
knowledge of Jesus Christ includes all the rest. [She testifies that
she believes Jesus' word, even though she does not fully understand
it. This resembles Peter's faith, ch. vi. 68, 69. A faith much clearer,
than if one say, 7 believe whatever the Church believes. V. G]
Which should come — Gr. ipyoyevoc, the One coming. Present; Matt.
xi. 3. For as yet he was only becoming known.
28. When she had so said — Faith, and her confession made her
prompt. Secretly— Unknown to the Jews, ver. 31. [Some of whom
were hostile to Jesus, comp. ver. 46. L.J The Master — So they
usually called Jesus among themselves. Calleth for thee — Either
Jesus expressly ordered Mary to be called, or Martha, by his permis
sion, called Mary ; and spake thus, in order to arouse Mary more
quickly. Mary's sedate disposition did not hinder her ; yet she was
called that she might be present at the miracle.
30. Not yet — Jesus did all things with due deliberation.
31. To weep — It was an excellent custom, for the mourners, during
the time of the funeral preparations, to give themselves up to affec
tionate sorrow.
32. She fell down at his feet — This Martha had not done. Mary
atones for her delay in meeting him. [An instance of the deepest
reverence arising from faith. V. G.J
33. Which came with her — Ver. 31. 77e yroaned — Thus from bis
graver disposition, Jesus here restrained his tears ; soon after, at ver.
38, he broke them off: and, therefore, their effect was the greater ; ver.
36. Was troubled — Gr. szdpasev kauzov, troubled himself The ele
gance of this reflexive phrase is wonderful: comp. they have, ha-
£av kauzouc, addicted themselves, 1 Cor. xvi. 15. Jesus' emotions were
not passijns, but voluntary mental movements, which he had entirely
under his own control; accordingly, this troubling of himself was
fully consistent with order, and the highest reason. The troubled,:

JOHN XI. 42. 659
which occurs afterwards, ch. xii. 27, xiii. 21, is harder to understand,
yet it also is to be explained by the present passage. [So Christians
are not Stoics ; but they do not yield to their emotions. They are
not agitated with passions, properly so called. V. G.J
35. Wept — Not cried aloud : nor did he weep at once ; nor only
after he had seen Lazarus, but at the proper time. He wept lovingly,
ver. 36, because of Lazarus' death ; not because of his return to this
life. 37. Some — More estranged from faith. Could not — Jesus had
wept. Thence they inferred that Jesus would have been willing to
save Lazarus' life, if he had had the power. He could, say they, and
he ought. So might, Matt. xxvi. 9. They infer from the greater to
the less. But again, to raise the dead is greater than to cure the sick
or the blind. They should have argued thus : He hath given sight to
the blind ; therefore he can give life to the dead. But unbelief hur
ries everything in an opposite direction. [Many think this question
to be ironical and scoffing. So Mey., Alf, etc. But the words do
not imply this, and it is unlikely that scoffers were among the intimate
friends of this household. Thol. The question seems to be a reproof,
but one springing from confidence and belief. Comp. ver. 21, 32. L.J
Even this man — This Lazarus, a young man, beloved.
38. Again groaning — By this groan Jesus also repelled the Jews'
gainsaying, lest it should tempt his own mind to give up the raising
of Lazarus, etc. He refutes them by deed, not by words. Comp.
33, note.
39. Sister of him that was dead — A cause of the greatest dread
arising from nature and relationship. He stinketh — Even the nearest
relatives loathe putrefaction. There is a contest of reason and natural
affection, with faith. [It is wonderful that these words should be so
often understood to affirm that which they only conjecture, and, it
would seem, erroneously. Trench., etc.] Four days — Lazarus seems
to have been buried on the same day on which he died, ver. 17. A
similar phrase, zpizdioc, three days ago, 1 Sam. ix. 30, xxx. 13.
40. Said I not ? — Jesus said it, ver. 25. The glory — The opposite
of corruption.
41. [Omit aiu ijv b zs&vqxwc xsiysvoc, where the dead was laid.
Tisch., Alf.J Up — He turned his eyes from the mortal object to
heaven. [Father — A short, but truly excellent prayer. V. G.J I
thank thee — Jesus approaches his greatest miracle with the utmost
certainty of the result. Thou hast heard me — Therefore Jesus had
prayed, when he had heard of Lazarus' sickness, ver. 4.
42. 1 — Jesus seems to have said this after a pause. 7 knew — Jesus

660 THE GNOMON DF THE NEW TESTAMENT.
shows the people that he thanked the Father, not as for something
new to himself. Jesus' filial intimacy with the Father was far too
great for human speech. Always — Even after Lazarus' death. Thou
hearest— The Father, hearing, replied sometimes by a voice from
above, but generally by an immediate accomplishment. 7 said — This,
and gave thanks. So si'pqxa, I have called, ch. xv. 15, of something
just said. [That they may believe — Such was the result, ver. 45.
V. G.J
43. With a loud voice — Not as magicians who mutter. All who
were present heard the loud voice. [This cry signified that greater
one, which all shall hear. Alf.J Come forth — Jesus recalled Lazarus
from the tomb, as easily as if Lazarus had been not only alive but
even awake, ver. 11, ch. xii. 17.
44. [Omit the first xai, and. Tisch., Alf.J Foot — The two feet
had been swathed together, or else each separately. Grave clothes —
The same word occurs in Sept., Prov. vii. 16.
45. Which came— Ver. 19, 31.
46. Went their way — As strangers.
47. What do we ? — They should not have debated, but "believed.
But the truth is, death yields to Christ's power before unbelief.
48. Thus — As we have heretofore let him alone, say they. All
men — And indeed justly. The Romans — They thought that the Romans
would regard that as sedition. And yet the Jews did not escape what
they dreaded : [nay, indeed they brought it upon themselves by this
very course. V. G.J Both our place and nation — As an adage, that
is, our all. Place, i. e., territory. [Gr. zbnov ; De W. understands
dyiov, holy place, or Temple. So L. But the word is more naturally
referred to the holy city, the local habitation of the Sanhedrim, and
the whole hierarchy. Mey.J
49. That same year — A memorable one, in which Jesus was to
die. It was the first and chief year in the seventy weeks, the fortieth
before the destruction, of Jerusalem, and celebrated also in Jewish
history for various reasons. Even before this year, and after it,
Caiaphas was high priest. When John wrote his gospel, it was re
membered, how great and how remarkable that year had been, and
what a leading part Caiaphas had taken among the opponents of the
Gospel. Thrice the Evangelist notes his high priesthood, as being
in this year : here at ver. 51, and at ch. xviii. 13. Comp. Acts iv. 6.
Ye — The high priest reproves the slow counsel of his associates, and,
fixed in his purpose, affirms that the matter can be most easily accom
plished : that the people should not be attacked, but that Jesus alone

JOHN XI. 55. 661
should he removed. Caiaphas abuses the power of mind, arising from
his gift of prophecy, for a mere political statement.
50. It is expedient — Caiaphas is thinking of political expediency ;
but the Spirit of prophecy so directs him, that he uses words suited
to express what was spiritually expedient. Caiaphas and Pilate con
demned Jesus ; yet both gave a testimony foreign to their own feeling :
Caiaphas here testifies to the sacerdotal death of Christ ; Pilate, in
the inscription on the cross, to his kingly character. [For ijyiv, for
us, read byiv, for you. Tisch. (not Alf.fJ One — -2 Cor. v. 15. And
that the whole nation perish not — He refers to the close of ver. 48.
51. Of himself — As men, who deliberate, usually do. Said not —
By this is explained the verb sirtsv, said, in ver. 49. For that nation
— Caiaphas had said, for the people, ver. 50. But John no longer
calls them Xabv, a people, since their political existence was terminat
ing. 52. And not — John is continually providing against perverted in
terpretations, so ch. xxi. 23, and he does this here, lest any one should
infer from Caiaphas' words, that Jesus died for the Jews alone. In
deed, Christ's apostle takes a wider view than the Jewish high priest.
That — the children — Almost all the Latin manuscripts omit the par
ticle xai, also, also Augustine, and with them Luther. Carefully con
sider this. The children of God — He calls them the children of God
in respect to the divine foreknowledge ; and because they were actu
ally to become the children of God, [even though not the posterity of
Abraham, according to the flesh. V. G. Comp. John x. 16. Trench.J
Were scattered abroad — The preterite denotes, not those in the dis
persion, but those who have come into a state of dispersion. Gen. x.
32, xi. 8. The words in contrast are, the people, ver. 50, and the
scattered abroad, ver. 52. Otherwise the people and the children are
synonyms : Rom. ix. 26. So then Christ inflicted no loss on the peo
ple, that he might make a people of those also, who' had not been a
people. Comp. ch, xii. 20, etc.
53. Then — This refers to ver. 50, with what preceded. [Took
counsel— Strange employment for the ministers of the true religion,
the guardians of the oracles of God ! Q.J
54. No more — This was not from fear. Ephraim — See 2 Sam.
xiii. 23. [Omit auzou, his. Tisch., Alf. Read, the disciples.J
55. [Called— Therefore it was an obscure place. V. G. And there
continued— This retirement was before his coming to Jericho. For
before he came to Jericho, he was alone with his disciples : but at
Jericho, a large crowd having gathered around him, attended him in
his solemn entry into Jerusalem, and escorted him to meet the multi-

662 THE GNOMON OF THE NEW TESTAMENT.
tude from that city. Matt. xx. 17, 29, xxi. 8; Mark x. 46.
Harm.J Out ofthe country — Out of that region, ver. 54, just as from
all other regions. In order that — [Eng. Vers., toj That they might
purify themselves, and remove all hindrances to their eating the Pass
over. 56. Then — These above others knew that Jesus was not far off.
Then — An abreviated expression for, what think ye ? Think ye, that
he will not come ?
57. Now — They were not content with what is mentioned, ver. 53.
[Omit xai, both. Tisch., Alf.J

CHAPTER XII.

1. Six days before the Passover — So the Septuagint, two years be
fore the earthquake — three months before the harvest. Amos i. 1, iv.
7. Add 2 Mace. xv. (36) 37. The day before had been the Sabbath;
[therefore on the first day of the great week, the true paschal lamb
was set apart (comp. Exod. xii. 3) ; and from that supper at which
Jesus was prepared for his burial, (Matt. xxvi. 12,) to that at which, on
the day of his resurrection, he appeared to his disciples, eight days
elapsed. Harm.J And that was called by the Jews the great Sabbath,
bnjn rot?: as the Greeks distinguish the following week audits several
days by an epithet expressive of greatness. To Bethany — For he had de
parted from it after restoring Lazarus: ch. xi. 54. [After the Saviour
had passed the night in this place (to which he had come by way of Jeri
cho from Ephraim), on the next day he left Bethany and came to
Bethphage, nearer Jerusalem ; and, having procured the ass and foal
from a village in that quarter, he rode into the city in solemn state.
Harm. Add b ' lqaouc, Jesus, at the end. Tisch., Alf . Read,w/w»i
Jesus raised.J
2. They made — The people of Bethany. For him— In his honor.-
A supper — A ceremonious one. The banquet, at which the restored
Lazarus was present, may be compared with the heavenly banquet, in
which hereafter the dead shall participate, when they shall have risen
again. Martha — Martha manifested her zeal in one way, Mary in
another, ver. 3.

john xii. r. 663
3. [Pound — costly — The extravagance of love. Ols., Thol.J With
the odor — At this very odor Judas took offence. .
4. [Omit liyiovoc, Simon's son. Tisch., Alf. Which should be
tray — Mentioned here, because this language of Judas is a mark of the
traitor's character. Mey.J
5. For three hundred pence — Gr. dqvapiwv, denarii, [15 cents each,]
forty-five dollars. [A covetous man counts all lost that is not sacri
ficed to his avarice. Q.J
6. Not because — It is hypocrisy when one thing is said, another
cared for. Avarice makes the poor its pretext, and that sometimes
seriously: for it hates even genuine munificence. A thief — It is sad
der to say a disciple, a thief, comp. ver. 4, than simply a thief ; com
pare ver. 4 : and so a brother fornicator, [1 Cor. v. 11,] and similar
expressions. The bag — So the Sept. for the Heb. |nx, 2 Chron. xxiv.
8, 10, etc., and in Cod. Alex. 2 Sam. vi. 11. It is worth while, espe
cially here, to observe the nature of the apostolic style. The sacred
writers were not anxious as to whether fastidious ears would judge
each Word to be Attic or a barbarism : a fact which may be suffi
ciently established -even by this one argument, that of the terms which
the Atticists criticize, a considerable part occur in the New Testament.
For instance, compare this passage, and Rev. xxii. 14 ; Matt, xxviii.
20 ; so that they seem to have enriched their selections out of the
New Testament itself. But the sacred writers most strictly observe
the proper meaning of words : as John i. 1, 17, notes : since accu
racy, not purity of style, conduced to making known the Divine mind.
Had — Either always, or after the other disciples, at that last time.
Judas himself seems to have assumed this office ; which, however, was
left to him, though a thief : ch. xiii. 29. What was put therein — -
Jesus was poor. Bare — For the Saviour's ordinary sustenance.
7. Said — Jesus does not openly reprove Judas' disposition: He rather
censures the thing itself. The day — This very day, Matt. xxvi. 12,
notes. His death and the burial itself was to follow this ivzaipia.aybv,
preparation for burial, in six days, (comp. ver. 1.) See Ord. Temp.
[Insert ha before sic, and for zszqyqxsv, read rqprjoy. Tisch., Alf,
so as to read, Let her keep it for the day of my burial. This is said
of her whole act, in the abstract, as a thing to be allowed. Alf. Beng.
adopts the same reading.] °/va — zqpqag — Understand, this has been
done. Let her alone : this has been done, that she might keep it,
etc. So ha, that, ch. ix. 3, etc. The why, started by Judas, is
aptly repelled, and at the same time Judas is warned ; for his treach
ery waxed stronger until it resulted in the Saviour's death. Keep —
bo there was no waste. She had been before prepared to bestow it

664 THE GNOMON OF THE NEW TESTAMENT.
on the poor, if necessary ; but she was guided by the Divine counsel,
to keep it for that for which it was needed, though she herself knew
it not. 9. Knew — The odor of the ointment, and the report of the anoint
ing, could have informed them. Lazarus — Who would not seek Beth
any to see him ?
10. [Render iftouXeuaavzo, not consulted, as Eng. Vers., but were in
the mind, had an intention. Alf.J Might put to death — To recall to
life was something ; but what is it to put to death? One doctrine, and
one miracle, especially occasioned their killing Jesus : the doctrine was
that Jesus was the Son of God; the miracle, the restoration of Laza
rus. [So far does the bitterness of a mind void of faith advance,
where no way of escape remains. V. G.J
11. [By reason of him — No one indeed should shrink from suffer
ing even death, provided a goodly number, induced thereby, might be
won to faith in Christ. V. G.J Went away — To Bethany.
12. [The next day — All related from this verse to ver. 50, are
the proceedings of one, most eventful day. Harm.J That were come
— They must therefore have been Galileans, rather than Jerusalem-
ites. When they heard — The less Jesus' coming had been expected,
the more was it now desired.
13. Took — Without regarding that commandment, ch. xi. 57.
Branches of palms — [Gr. zcbv ipoivixiov, the palms, those standing
there. Mey.J The use of the palm was common in Judea. Lev.
xxiii. 40.
14. [In this and the following verses, John relates very briefly,
assuming that his readers are acquainted with the facts. L., etc]
When he had found — He was poor. A young ass — A diminutive,
contrasted here, not so much with a full grown ass, as with a fiery
horse, which our Lord did not use.
15. Fear not — The Majesty of so great a King was to be feared:
but his mildness, to which his, entrance corresponds, removes fear.
16. These things — This entry, so important, and his prediction.
Understood not — The reason of the Divine proceedings and words is
generally hidden at first. Therefore we should believe and obey, and
commit ourselves to the Divine direction, ch. xiii. 7, ver. 36, xvi. 4,
ii. 22. The whole work of faith is to embrace those things which we
do not yet comprehend, but which hereafter we shall perceive. At
the fust — During their discipleship, before the Lord was glorified.
Was glorified — By his resurrection and ascension. For there were
many things which rtil'rorwards they, understood. Then — This after-
Wards wonderfully jkrengthened their faith. These things — and— these

JOHN XII. 21. 665
things — A sweet repetition, expressing the agreement of prophecy
and event. At and, understand that, as in ch. xx. 18. For the force
of the verb, they remembered, falls more properly on, that they had
done, than upon, that these things were written. Had done — Both the
disciples themselves and the people : ver. 12.
17. [For qzb, when, read or;, because. Tisch., Alf.J Bare record
^— Of the miracle, at which they were present. Called out of his
grave — The greatness and ease of the miracle, are most skilfully ex
pressed. Scripture style is easy, when discussing the greatest sub
jects, and nobler than the grandest oratory. Lazarus' restoration is
the crowning triumph of Christ's miracles : the order of which may
be compared with the order in the restoration of the human race.
Compare, said, Gen. i., with the verb, called, here.
18. The people — The people who heard, being informed by those
who saw. Matthew and Mark call the former, those that went before;
the latter, those that followed. One may infer thence, that some of
the spectators, entering the city, published the miracle, and so, accom
panied by more, came to meet the Lord ; while others, more in num
ber, tarried outside the gate, and afterwards followed the Lord when
he entered.
19. Ye perceive — [More correct than Eng. Yer., perceive yetj The
indicative without an interrogation. Comp. Acts xxi. 20. They ap
prove of Caiaphas' counsel. Ye prevail nothing — [It is well when
matters come to that. V. G.J The world — An indignant hyperbole.
If the whole world, say they, were ours, it would desert us for him.
Their words conceal something like a prophecy. Comp. ch. xi. 50,
and xix. 19, etc. Is gone — A way from us. How shall we retain the
world ?
20. Greeks — A premonition that the kingdom of God is about
to pass from the Jews to the Gentiles. It is not clear that they were
circumcised : they certainly worshipped the one God of Israel.
Among them that came up — Of those who "usually went up. At the
feast — See ch. xi. 55.
21.' Bethsaida — There, perhaps, those Greeks had been wont to
lodge on their journey to Jerusalem. Or else they knew that the
Galileans were more likely to serve them in this matter, than the
Jews. [Or else, when they had inadvertently fallen, at Jerusalem,
upon Christ's adversaries, they had been warned by these not to go
to the Lord himself. Harm.J Sir — They address him thus, as almost
unknown; comp. ch. xx. 15; but not without some respect. Ac
quaintances were usually addressed by name. ' We would — An effect
and instance of those things of which ver. 31, etc., treat. [This de-
84 °

666 THE GNOMON OF THE NEW TESTAMENT.
sire was of a higher character than Herod's ; Luke xxiii. 8. V. G.
These men from the west represent, at the end, what those from the
east did at the beginning of Christ's life. But these come to the cioss
as those came to the cradle. Stier.] This — [Jesus, Gr. zbv Iqaouvs,
not rendered in Eng. Vers.] The article has a demonstrative force. See
— A modest request. It was not yet time for Jesus to speak much with
them. They had either seen Jesus even before at Jerusalem, or had
heard of him. Jesus was engaged in the inner part of the temple,
where the Greeks were not allowed to enter.
22. And telleth — Philip feared to introduce the Greeks alone : with
a friend, he ventures to do so. [He deemed it a matter worthy of
careful consideration. V. G- Omit xai nd).iv, and again. Tisch.,
Alf.J 23. [We are not expressly told how Jesus met their request ; but
it seems to be implied that the Greeks were present at the following
discourse. L., etc.] The hour — Of this hour there is frequent men
tion afterwards: ver. 27, xiii. 1, xvi. 32, xvii. 1. That — should be
glorified — With the Father : John xvii. 5, and in the sight of every
creature. The glorification of Christ and the conversion of the Gen
tiles occur at the same time.
24. Alone — Christ, even had he not died for us, could yet have
been in himself the same as now. Die — fruit — This passage contains
a preliminary instance of both ver. 27 and 32. The many ages since
portray and exhibit the much fruit.- [Even among those also who
live in our day, there are some little grains of this kind. Happy is
he who can truly reckon himself among these. V. G.J
25. His life — That is, himself. Shall lose it — Forever. He that
hateth — The soul attains this hatred, when imbued with the sense of
Christ's words, at ver. 24. In this world — Visible, vain, fleeting,
and evil. This is not expressed in the preceding sentence ; for this
world of itself draws us to thet love of life ; but to hate life in this
world, is a great thing. [Shall keep — This is true prudence. V. G]
26. [Me— This is stated twice, with great force. V. G.J Any
man — 77c, omy man, in this verse, is placed after the iyoi, me, and is
afterwards placed before, producing greater emphasis. [The second
zic implies, however much he may have been despised by the world.
V. G.J Let him follow — On that road, which is set before me. The
imperative here promises, and invites by a most immediate perception"
of glory close at hand. Shall be — The promise. Comp. Rev. xiv.
4. [The following of Christ, of itself, leads the servant to the same
place where his Master dwells. But by wandering from him to this
or that side, the servant misses the wished-for end. V. G] Will

J DHN XII. 28. 6b7
honor — A comprehensive expression, corresponding with should be
glorified, ver. 23. [Such a one truly receives greater honor tluin
can be devised by the greatest of the world's potentates, or bestowed
on the most deserving, whether living or dead, in war or peace. V. G.J
Him — As joint heir with the Son. Rom. viii. 29.
27. Now — Jesus had various foretastes of his passion, by which he
prepared himself. This now has great weight : a second occurs, ver.
31. [So also ch. xiii. 31. In both instances there follows a declara
tion of the shortness of the time yet left ; here, at ver. 35 ; in the
other passage, (ch. xiii. 31,) at ver. 33. V. G.J Troubled — A fitting
announcement. The horror of death, and the zeal of his obedience,
met. [Truly both the glory and the humiliation of Jesus Christ, the
Son of God, surpass all conception. Thence appeared that wondrous
attempering of his sacred emotions, thoughts, words, and of his entire
course of action towards his Father,towards his disciples, and all other
men ; now the one state, now the other being prominent, subject never
theless to this rule, that, in both cases, a fitness worthy of his own divine
majesty, and a condescension to his wretched brethren, wonderfully
combine and harmonize. No human wisdom or human skill would
have sufficed suitably to express these. But the marvelous sTiccess of
the Evangelists in this respect, plainly betrays the employment of a
style that is doubtless divine. Harm.J And what shall I say — Jesus
immediately sustains his soul in that very now. A twofold remark
follows this formula ; and the formula itself has this force, that his
thought is to be regarded as having conceived the whole remark in
one moment, although human language could not in one moment fully
express it; hence, as it were for the sake of precaution, he saith,
what shall I say? not, what shall I choose ? comp. Phil. i. 22. Save
me — Let this cup pass is akin to this. From this hour — Of suffering.
For Jesus' soul was realizing this, ver. 23. But — Akin to this is,
nevertheless, not as I will, but as thou wilt. For this cause — I came
to this hour, that I might come to this hour, and drain it to the dregs.
An elliptical Ploce. [The same expression repeated to express an
attribute. Add that the words, for this cause, refer to the words,
save me. To enter into this hour is to escape from it; the endurance
is the deliverance ! Stier. Fully persuaded that he is come to this
hour only to be saved from it, he yields himself up to his Father. The
words are those, not of agitation, but of full reliance on his Father's
faithfulness. Lampe.J
28. Father — This title, lovingly repeated, agrees with the change
in the subject of address. Glorify — At any cost whatever to me.
The Father soon after accepts this. 7 will glorify it — Already the

668 THE GNOMON OF THE NEW TESTAMENT.
troubling is past. Thy name — Of Father, which is in me, as thy
Only-begotten Son : Exod. xxiii. 21 ; comp. Matt. iii. 17, xvii. 5.
Therefore the voice from heaven thrice proclaimed the Son of God."
I have both glorified — My name. See ch. xvii. 5. I will glorify it
again — See ch. xvii. 5, 1. By the verb, I have glorified, Christ's en
trance upon that hour is accepted [as also into the world, his stay in
it being simultaneously implied. V. G.J ; by the verb, I will glorify,
the glorification of the Father's name is promised through Christ's
glorification after his passion. To Jesus' twofold remark there is
a twofold reply of the Father.
29. Heard it — They ha,d heard the sound, not the words. In the
greatest revelations there remains something whereby faith may be
exercised. [How unusual it is to recognize the voice of God; espe
cially amid the noise and hurry of the world ! Q.J Thundered— It
was spring.
30. Because of me — Himself and the Father are one ; wherefore
he needs not outward testimonies to confirm his divine mission. It is
probable ¦ that, at the times of Jesus' retirement, no miracles were
wrought in secret. So also in bright examples of a happy death, the
incidents which occur do not occur for the sake of the departing, but
for the sake of the survivors. For your sokes — Ch. xi. 15, 42. [This
was truly a remarkable testimony, not inferior to those which were
received at Jordan and on the holy mount. V. G.J
31. Now — Now at this moment. This now is to be taken literally,
in contrast with the lifting up from the earth, which followed in a few
days. From this point of time Jesus, with the sweet toil of his soul,
pressed forward towards the glorifying of himself more than before:'
ch. xiii. 31 ; xiv. 30 ; xvii. 1. Comp. apzi, now, by a new step, Rev.
xii. 10. Of the world — Not, by the world ; not, into the world.- It is
the objective Genitive, the judgment of this world, is as to who is
to rightfully possess the world. Comp. ch. xiii. 3; xvi. 11; Col. ii.
15 ; Heb. ii. 14. The prince of this world — This title is referred to
at ch. xiv. 30 ; xvi. 11 ; and occurs nowhere else. Comp. 2 Cor. iv.
4. He had been rather the adversary of this world through sin and
death. Shall be cast out — An abbreviated expression : that is, he
shall be judged and condemned, and cast out of his former possession,':
as a criminal. Afterwards, being led in triumph, he is cast out as an
accuser: Rev. xii. 10. Out — From the bounds of the kingdom,
given to me on high. With this corresponds the word lifted up, soon
after. Satan never possessed the kingdom itself, given to Christ on
high ; but he from time to time entered its limits and borders, from
which he is to be cast out. [Then it was not, as it seemed to be, the

JOHN XII. 36. 669
world that was about 1 1 judge the Son of God, and cast him out of
it! Q.J
32. And 7—1 truly. The contrast is, the prince of this world. I
be lifted up — See ver. 33, and ch. iii. 14. From the earth — Comp
Acts viii. 33. In the very cross there was already something tend-
ing towards glory. All — Even the Gentiles, ver. 20. Satan shall
not be able to retain them ; and himself shall give way. Here the
answer is given to the request mentioned at ver. 21. WiU draw —
From earth, upwards. By this word a power is indicated against the
prince of the world, who shall no longer detain his captives. [This
is the completion of the glorifying of God's name, ver. 28, through the
Redeemer. But this drawing implies no violence. L.J
33. [By what death — Yet not signifying this alone. The being,
lifted up from the earth includes his glorification. Alf., Thol., etc.]
34. We — This word contains something of irony here. Out of the
Law — Under which are embraced the prophets and psalms. Abideth
— Ps. xvi. 10 ; xiv. 6 ; lxxii. 5 ; lxxxix. 29 ; Isa. liii. 8. [Forever — •
They therefore thought nobly of the Christ. V. G.J And— The
Jews join things which should not have been joined : Isa. liii. 8.
Death itself was his-path to everlasting life. How — ivho — They ask
a double question : concerning his being lifted up, from ver. 32 ; con
cerning the Son of man, from ver. 23. Comp. ch. viii. 28. Who —
Who is, say they, the Son of man, if the Christ be not? And yet
thou sayest, that the Son of man is to be lifted up ; whereas the
Christ does not die : who, of what nature ? [Sayest thou — We have
their confession, therefore, that Jesus presented himself to them to be
acknowledged as the Christ. V. G.J
35. Yet — Jesus does not answer their objection, but adds truths
which are most necessary for them. [And directs them to the one
thing which, if they follow it, will solve all their doubts and inquiries.
Mey] A little while — The contrasted words are, for ever, ver. 34.
The Jews thought that the Christ, when once he had come, would al
ways remain with them. [For ysiF byiov, with you, read, iv bfiiv,
among you, or in you. Tisch., Alf] Among you — The Light itself
remains, but not always, with you. So among them, ch. xv. 24.
'Ev, with or among, Heb. a. Walk — With progress. We must walk,
not dispute. Faith is not indolent, but active in the light, ver. 36.
[For sue, while, read &c, as. Tisch., Alf] Come upon — Unexpect
edly. For — Gr. xai, and. The conjunction for the relative who; in
which darkness he who walketh, etc. So xai, and, Luke xxiv. 18.
36. The children of light — Who remain in the light, ch. viii. 35.
May become — [Eng. Ver., be, but, become is right ; Gr. yivqade. Faith

670 THE GNOMON OF THE NEW TESTAMENT.
is the condition and the beginning of this. Mey.J Since ye are not so
of yourselves. He departed and did hide himself — By this very act
he intimated what would afterwards befall them ; Matt, xxiii. 39.
37. So many — [Gr. zoaauza, which Alf. after L., De W., etc., would
render, so great. So Rob. But Mey., Thol., etc., render so many]
A general Epicrisis [addition for the sake of clearness.] Before them
— So that they perceived them with their eyes. They believed not—
There follows something more, they could not believe, ver. 39.
38. Which he spake — Not only are the things prophetic which the
Lord spake to the prophets, and they in his words, but also what the
prophets spake to the Lord in their own words. Lord — revealed-^, ,
Isa. liii. 1. So expressly write the Sept. In the Hebrew Lord is
not found. In comparing with this the next verse, The arm of the
Lord may be taken as the Messiah himself. Report — : 'Axoq, the fac
ulty of hearing; thence that which is heard, that is, a report, a testi
mony : its correlative is faith, [believed.] Our — Prophets. The arm
of the Lord — Put forth in miracles and in the work of redemption,
and preached in the Gospel ; Isa. Iii. 10 ; Ps. xcviii. 1, 2. To whom
hath been revealed — In itself it hath been put forth ; but the blind
did not see it. Who is a believer ? Ans. : He to whom the arm of
the Lord has been revealed.
39. Therefore — Because, namely, this just judgment had been fore
told. The Evangelist stops short here : who may venture farther ?
[Therefore seems to refer to the preceding ; and because introduces a
new reason. De W., etc. First, they do not believe, being obstinate;
then, they cannot believe. They err who suppose that it was said in
inverse order : they could not believe, therefore they did not believe.
V. G.J
40. Hath blinded — God, by a just judgment. There follows, with
a change of person, I, the Messiah, should heal them. Hardened^?
The words in contrast are, hardness of heart, and understanding,
Comp. 2 Cor. iii. 14. That — not— Comp. "iva, that, ch. v. 20. Un
derstand with their heart, and be converted — These two clauses are
more closely connected with one another, than with the rest, as is
shown by the Hebrew punctuation in Isaiah.
41. [For ore, when, read, ozt, because. Tisch., Alf] When he
saw his glory — Instead of auzou, his, one or two copies write zou deoUi
of God, from ver. 43 ; but thus the application of Isaiah's prophecy
to the times of Christ would be weakened. Isaiah, ch. vi. 1, saw the
divine glory of Jesus : John i. 14, xvii. 1, etc., in such a way, more
over, as it was to be revealed in the New Testament, and as the Jews
would not recognize it. And spake — There is to be un lerstood on,

JOHN XII. 45. 671
when, as or;, that, is understood at ver. 16. That speech is referred
to which is mentioned in connection with the vision : Isa. vi. 5.
42. Also — Not merely from among the common people. [Chief
fallen — Members of the Sanhedrim ; the power of truth showing it
self over those in whom it was least to be expected. L.J The Phari-
gees — These were most bitter, and formidable to the chief rulers them
selves. [It seems, they were aiming at the greatest degree of power,
actuated by a perverse zeal ; especially those who discharged any
public office. V. G.J Did not confess him — Although their mind,
convinced by faith, urged them to confess him. Not to confess, and
to deny him, differ.
43. They loved — The Gospel demands, and produces in men, a re
nunciation of human things. The praise of men — Such as communion
in the synagogue. [And what is this worth, when compared with the
right of fellow-citizenship with saints and the household of God ?
V. G] He who shrinks from ignominy, already loves the praise of
men. The praise of God — Praise from God is the portion of those,
who believe and speak : ver. 26 ; ch. i. 12.
44. Jesus — This is the peroration and recapitulation, in John's
Gospel, of Christ's public discourses. Hence he says in ver. 48, 49,
I have spoken, as of a thing past. Cried — Eagerly desiring the sal
vation of men. [The words from ver. 44 to 50, " He that believeth
on me," etc., he spake in the very act of departure, when he was
now at a considerable distance from the men : wherefore he is said to
have cried, in order, doubtless, tha-t those very persons, with whom
he had spoken, might hear, not excluding the rest, who were then
standing in the temple. John mentioned his hiding previously, ver.
36, with reference to the words, "Yet a little while," etc., ver. 35,
36. Harm] Believeth not on me — His faith is not directed to me
alone: 1 Pet. i. 21 ; [as if Christ had come in his own name; but
to God, who reveals himself in him. Mey.J Christ refers and com
mits all things to the Father. But on — Faith in the Son is also faith
in the Father, because the Father sent the Son, and because the Son
and the Father are one ; comp. next ver. ch. xiv. 9, etc.
45. He that seeth — With that vision which faith attends : ch. vi.
40. Me — The Light, ver. 46. Seeth— By looking to me, he reaches
the Father: ch. xiv. 9. There is not added here, he seeth not me,
but. For believing and seeing, though joined, stand on a different
footing. In ver. 47 hearing is added. Him that sent me — This pas
sage is to be commended to those, who doubt how they should set
God before them in prayer. Add ch. xiv. 9.

bl2 THE GNOMON OF THE NEW TESTAMENT.
46. A light — The discourse is continued from ver. 36. Shouldnot
abide — We were therefore in darkness.
47. [For mazsuarj, believe, read ipuXd^-g, keep. Tiseh., Alf.J I
judge him not — This is limited in a threefold way : 1, 7, alone; 2, in
the present, 7 do not judge now ; and 3, causally, it is not I who judge
him, but he who does not believe, himself rushes into judgment by
not believing in my word. To judge — to save— -Words in the same
tense. Observe : the unbeliever is a portion of that world, for whose
salvation Christ came. This plainly appears from the connection of
the words.
48. Me — my words — As the Jews rejected Christ himself, they
therefore received not his words, ch. viii. 43. Hath— Already. The
same — This pronoun looks far forward. In the last day — Ch. vi. 39.
Both the resurrection and the judgment shall be on the one day. The
mention of the last day has great force as regards both believers and
unbelievers. 49. For — The reason why the word shall judge the unbeliever: for
it is the Father's word : ch. xiv. 24. What I should say, and what
I should speak — AaXw is said of a speech copious, and on one side:
Srcat, of a speech brief, and concerning both sides, ch. xvi. 17, etc.
They differ as 13T and 1DN in Hebrew.
50. Life everlasting — Wherefore he who despises Christ's words,
despises life everlasting. For eternal life consists in the knowledge
of the Father and the Son: ch. xvii. 3.

CHAPTER XIII.

1. Before — Immediately before, the day before, [on the fourth day
of the week. V. G.J This Gospel is divided into three parts, of
which the sum is : 7 have come from the Father ; I have been in the
world ; I go to the Father. [Knew — So also ver. 3. V. G. Hour—
Of which he had already spoken, ch. xii. 27. Harm. Out of—^unto
— From this evil world to his own eternal joys. V. G. Having loved
— This little verse contains, as it were, a general introduction to
those things which are narrated in this and the following chapters.
Harm.J His own — Ver. 18, in contrast with strangers, ch. xii. [37-

john xiii. 1. 673
41. Unto the end — Even to his very departure. Having finished
his discourses to the multitude, Jesus uses so much the more intimate
familiarity with the disciples. V. G.J He loved, while he conferred
o: them perfect purity and humility of soul, and therefore the quali
fications for their mission into the world after the departure of Jesus,
ver. 10, 14, 20.
2. Supper — Indefinitely. That was the day before the Passover
supper. [For ysvoyevou, being ended, Tisch. reads, ytvoyevou, going
on, or during supper. But Alf. retains ysvoyevou, giving it the latter
sense. Supper was not ended.J Going on — Therefore the washing
of feet was at the beginning of supper. Comp. He riseth from, ver.
4, and sat down again, ver. 12. Also the general custom of the Jews
harmonizes with this view. 'Now — Gr. qdq. Some authorities omit
this particle, but it should be retained. The zozs, then, ver. 27, an
swers to it. [Read, iva wapudui auzbv 'Joudac 2'ipwvoc ' faxaptwzqc ',
Tisch., Alf. : render, The devil having by this time suggested (to
Judas) that Judas Iscariot, the son of Simon, should betray him. Alf1
Having put into — Very forcible. The words diaftbitfu, devil, and
flefiirybzoc, having suggested, are akin. The heart — Judas's purpose
was as yet hidden. Of Judas — Precaution was taken by the washing
of feet, that Judas's impurity should not infect the hearts of the
rest. Comp. ver. 11. Iscariot — This is the surname, not of Simon,
but of Judas; ch. vi. 71, xiv. 22.
3. [Omit 6 Iqcouc, Jesus. Tisch., Alf But it must be understood.]
Knowing — The consciousness of his own glory, and the servile office
of washing feet, wonderfully meet. The act is introduced with words
which intimate his glory, like a protest, lest the Lord be thought to
have done something unworthy, in washing his disciples' feet. All
things — The nearer Jesus Christ came to his passion, ver. 2, the more
he himself thinks, and the more clearly the Scripture speaks of, his
glory. So also at ver. 30 and 31. The Father, as it were, said this
to the Son, All things, which have forsaken me, I give to thee : con
quer what thou wilt ; assert thy claim to what thou wilt ; ch. xvii.
2, 3.
4. He riseth— Jesus always joined with the remembrance of his en
tering on his glory instances of bis humility. [See how this is shown,
not only in washing their feet, but in all the circumstances ; he does
it when all are reclining ; he lays aside his garments, and girds a
towel about him; he himself fills the basin, and does all without call
ing for aid. Chrysost. in Thol.J His garments — Those which would
encumber him in washing. [Rather, he literally divests himself, and
takes the guise of a slave. De W., Alf.J
85

674 THE GNOMON OF THE NEW TESTAMENT.
5. After that — Doubtless but the disciples were eagerly looking for
what he was about to do. The basin — [Eng. Vers., a, less correctly.]
There was usually in the supper room afoot-basin, of metal or of
wood, as our wash-hand basin in the present day. This is the force
of the article. 77<? began — A new and marvelous beginning. The
word is rare in John. To wash — Great condescension, and yet be
coming. The angel did not do so to Peter, Acts xii. 8.
6. He cometh — He seems to have come to Peter not first of all, but
among the first ; and from his case the other disciples learned that
they should not oppose the Saviour. A lovely grace is artlessness
the obedient simplicity of believers. [Omit xai, and. Also ixeivoe,
that one, or he, rendered Peter, in Eng. Vers. Tisch., Alf. Read,
he saith unto him.] Lord — Peter on this occasion speaks thrice : in
the first and third instances he calls him, Lord: the second address
is, as it were, a continuation of the first. Thou my — He takes it in
dignantly, as an unworthy thing.
7. What — A very evident axiom. Not now — but hereafter — A simi
lar remark occurs, ver. 36. Hereafter — See ver. 12, (so that in this>
view the words, thou shalt know, ver. 7, and know ye, ver. 12, have a,,,
very close connection) : also ver. 17, or even Luke xii. 37. The ful
filment is not merely hereafter, but begins at once, more speedily than
the promise indicates.
8. Saith — [In passionate haste, as if he had not heard the last
words of Jesus. L.J A second protest against it should not have been
added. Never — Gr. y!q eic zbv diibva. Peter opposes this to the
hereafter, ver. 7. An emphatic formula, 1 Cor. viii. 13. If— We
should yield to the Lord's will. Thee — Saith he, not thy feet ; with
literal brevity. He whose feet are unwashed, is accounted .wholly
unwashed. Thou hast no — [The most terrible threat possible to a
soul that loves God. Q.J The necessity of that grace [humility] was
shown them by the washing of their feet. Doubtless the Lord's won
derful humility greatly changed and melted the souls of the disciples.
Peter especially needed it. With me — Jesus therefore remains their.
Lord. 9. Not — Since washing keeps me thy partner, I give myself to he
completely washed by thee. Hands — head — A gradation. A sense
of his own uncleanness overwhelming Peter, by reason of the majesty
of the Lord, which stooped so low, dictated these words. Comp.
Luke v. 8.
10. He that is washed — Aouio, I wash, (whence comes Xoozpbv, a
washing,) is said of the whole body ; vinzio, of a part. [Hence the
meaning is, he that h.is bathed (the whole body) needeth not afterwards.

JOHN XIII. 14. 675
to wash more than his feet, (on which he has walked from the bath
home,) and is clean, etc. This is the outward sense. But the whole
is proverbial. L. And the especial lesson here, beyond that of humil
ity and brotherly love, ver. 15, seems to be their daily need of cleans
ing at Christ's hands, even after spiritual regeneration. Alf.J Not —
Jesus brings back Peter's feeling to due bounds. Feet — Which are
the last to be washed, and the first to be soiled. Every whit — When
the feet have been washed. Clean — Ch. xv. 3.
11. Who should betray him — Whose feet had been washed.
12. After — On this adverb the two verbs depend, as at ch. xii. 41.
Their — The disciples : fresh water having been taken for each. Set
fawn — [properly, reclined.J As their Lord. Luke xxii. 27. What
— And wherefore.
13. Master — The nominative for the vocative, which is found,
Luke vi. 46. And— -They sometimes called him Master, [Gr. 6 didda-
xaXoc, teacher, J sometimes, Lord: and thereby confessed themselves
to be his disciples and servants. Lord — Ver. 6, 9, 25, 36, 37 ; ch,
xiv. 5, 8, 22.
14. [If I — If holiness itself stoop even to the feet of Judas, what
ought not a Christian minister to do for souls ? Q.J Ye also — The
feet-washing of his disciples, by the Lord, was intended both to con
fer on them complete purity, and to teach the lesson of humble love,
ver. 34, comp. ver. 1. Hence the custom among disciples of wash
ing one another's feet, has this object, to assist one another in every
possible way to attain purity of soul ; and that one wash another's
feet, either literally, 1 Tim. v. 10, and that in earnest, if it happen
to be necessary : for it is a positive precept, always binding, but not
under all circumstances, such as is also that precept, 1 John iii. 16 ;
or the precept is to be obeyed " synecdochically," [that is, the washing
of feet typifies all loving offices,] by all kinds of services which one
can render another, even servile and mean ones, if only the occasion
require them. Then the Lord, by the very act of washing their feet,
purified the disciples ; hence he also lovingly compelled Peter : but
not on this account did he bid the disciples wash one another's feet ;
nor is there so great necessity of imitating the feet-washing to the
letter, as some have decided ; since, for example, John on no occasion
washed Thomas' feet : and yet there is a greater resemblance between
the Lord's act of feet-washing, and that of brethren, than most per
sons recognize. In our day, popes and princes .literally imitate the
feet-washing ; but a pope, for instance, would be more worthy of ad
miration, washing in true humility, the feet of one king, than the feet
of twelve paupers. [The feet-washing seems to have been practised

676 THE GNOMON OF THE NEW TESTAMENT.
privately in the ancient church ; but as a formal church service it
was not introduced until the fourth century. Thol.J Ye ougM—Be*
cause of my example : comp. for, ver. 15.
16. Verily, verily — The force of this affirmation belongs to ver. 17.
Greater — Nor ought he to refuse to do or to bear the same things.
17. These things — Which I have done. [Rather, the ministries
of humble love, of which I have given you an example. L, Mey.J
18. I speak of — When I call you happy. [For there is among
you one who shall not be happy, nor will do these things. August, in
Thol.J I — The Lord ; though ye know not, especially each of you,
concerning the rest. Against me — So far is he from washing his
brethren's feet. Heel — This word especially accords with the wash
ing of feet; and with the ancient custom of reclining .to eat bread.
Comp. Spy,* heel, Gen. iii. 15.
19. Now — Gr. dx' dpzi ; now from this time ; for he presently says
it again, and more expressly, ver. 21. Before it come — Ch. xiv. 29.
That — This has the same design as ch. xiv. 29 ; xvi. 4. Ye may be
lieve — This is a great test of truth, the agreement of event and pro
phecy. [The order is niazsuaqzs bzav yevqzai, ye may believe, when
it is come to pass, that, etc. Tisch., Alf. The treason of Judas is so
monstrous that the disciples might be stumbled at the failure of Jesus
to provide against it. He protects them from this danger. L]
20. Verily, verily — Jesus, having imbued his disciples, in ver. 1,
and following verses, with his own disposition, and his own purity,
with a view to their sanctification, now also honors them with his own
authority. He who has beautiful feet, ver. 5 ; Rom. x. 15 ; and
who humbles himself, ver. 14 ; Matt, xviii. 4, 5 ; can act as Christ's
ambassador, ver. 16.
21. Testified — Impressively, as of a thing hidden. One of you-^
It was advantageous to all, that Jesus first spake indefinitely. [This
is not so much an exposure of the traitor as the expression of his own
deep affliction. Luthardt in Thol.J
22. [Omit obv, then. Tisch., Alf.J
23. [Omit de, now. Tisch., Alf.J Whom he loved— [So also ch.
xix. 26 ; xxi. 7, 20. V. G.J John carefully avoids express mention
of himself. It is more desirable to be loved by Jesus, than to be dis
tinguished by one's own name. There is here, however, an indication
of the proper name itself; as in Luke ii. 11, notes; Rev. i. 4, a peri
phrasis [circumlocution] for the Tetragram of Jehovah, mrr; for
John is designated as especially favored by the Divine grace. Ac
cordingly this appellation is put, even where the context did not much
require it : for instance, in ch. xx. 2, in connection with Peter, whose

JOHN XIII. 2 7. 677
name is given. Moreover here, when Jesus's. passion was at hand, the
first marked intimation of his love was given to John, in revealing to
him the secret ; before, he seems not to have known that he was so
dear to him.
24. Beckons — From behind Jesus. The middle place was the seat
of honor : Jesus was occupying it : above him, Peter seems to have re
clined, below him, John. Peter and John were very intimate, ch. xx.
2 ; xxi. 7, 20. A sign was here more appropriate than a word. [For
Tiud-ead-ai zic dv si'q, that he should ask who it should be, read xai
leyet abzip sine zic iaziv, and saith unto him, tell who it is. Tisch.,
Alf] That he should ask — The convenience of the position with
which John was favored, admitted of this.
25. [Omit de, then. Add, after ixsivoc, he, ouzioc, thus. Tisch,,
Alf] Throwing himself upon — Gr. ininsaibv, [not as Eng. Vers.,
lying onj. A new liberty, such as neither he nor any other disciple
took on any other occasion : ch. xxi. 20. John was lying in the
Lord's lap, thence he leaned back familiarly to Jesus' breast, by that
very act hiding his purpose of asking: he then asked privately.
Comp. ver. 28. He — Many copies formerly added ouzwc, thus. It
is a good gloss ; comp. ch. iv. 6, note. [Saith unto him — His love
for Jesus made the question lawful; which otherwise would scarcely
escape the censure of mere curiosity. V. G.J
26. [After dnoxpivszai, ansivers, add obv, then. Tisch., Alf.J An
swers — Into John's ear. Sop — Jesus, while speaking, took this into
his hand. [For xai iyftdipac, and when he had dipped, read ftdipac
obv, then having dipped. Also, before didioaiv, gives, add Xapftdvee
mi, he takes and. Tisch., Alf.J He gives it — [Eng. Ver., gave.J Jesus
gave it with the utmost forbearance ; and the rest of the disciples
doubtless thought Judas blessed above others. But when Judas was
not even thus led to repentance, he became peculiarly Satan's instru
ment and most hostile to Christ. [How very near to Jesus was Ju
das on this occasion ! But shortly after, how widely did glory sepa
rate Jesus, and destruction, Judas ! V. G] For ' Iaxaptibzig, read
' lo-xapitozoo ; render, Son of Simon Iscariot. Tisch., Alf.J
27. After the sop — Not with the sop. Then — [Gr. rore, omitted in
Eng. Ver.] The time is accurately marked, Luke xxii. 3, 7. [The
gifts of God, received by hypocrites, admit the devil into their hearts.
Q] Entered — Previously he may have only suggested the thought,
ver. 2; [eh. xii. 4; vi. 71. After this he was possessed of the devil.
Mey] As the'economy of evil and that of good may, from opposite
sides, be compared in all respects : so also the degrees of satanic
working j nd possession may bo compared with those of the Divine

678 THE GNOMON OF THE NEW TESTAMENT.
working and indwelling. 77m — Gr. ixsivov. He already marka
Judas as remote from him. What thou doest — He does not command
him to do it, but, if he persist in doing it, to do it quickly ; and
thereby he intimates, that he is ready to suffer. Judas might have
perceived from this ray of the Lord's omniscience, that he is known.
Quickly — So su&eioc, immediately, ver. 30. In ver. 31, the cause is
shown why Jesus hastened.
28. No man — Except Jesus, John, [but John cannot have known
at this time, how near the catastrophe was ; L.J and Judas.
29. Against the feast — These things occurred a little before the
feast, on the day before the Passover; nor yet did they imagine that
the Lord's passion was so near at hand. These incidents do not suit
the very evening of the paschal supper.
30. Went out — Yet he afterwards returned : comp. Matt. xxvi. 20;
and indeed otherwise he could hardly have betrayed him. And it was
night, when he went out — A similar expression occurs, ch. ix. 14 : It
was moreover the Sabbath when — The words spoken on the following
day begin at ver. 31. [But here the punctuation of the Eng. Ver.
is right ; and it was night. Therefore, when, etc. Tisch., Alf., L.,
Mey., etc. And it was night — This close of the narrative concern
ing Judas has something awful, and its very simplicity and brevity of
the expression are profoundly impressive. Mey. Night suggests that
this was the season of the power of darkness. Ols.J
30, 31. It was night when he went out. Jesus saith, Now, etc. — It
was night when Judas went out. Not, however, in the beginning of
that night, but on the next day, in the riiorning, Jesus said, Now is
the Son of Man glorified, etc, as we have shown in the Harm. Evang.
Wrongly, therefore, have some construed this clause, when he went
out, with saith, sometimes even inserting obv, then. [The common
pointing is right : see above.]
31. Saith — [Eng. Vers., said.J Jesus saith on the next day, in
the morning of the fifth day of the week ; comp. ver. 1, 38. A dis
course also beginning abruptly is thus marked: so ch. xviii. 26;
comp. Luke xxii. 59. The Lord begins to utter the important things
which had been revolved in his own heart ; and here the scene, as it
were, is thrown open for the discourse, which is continued in the en
suing chapters. Now — [Now, as if the barrier were broken down,
torrents of grace pour from the lips of Jesus. Lampe.J The point
of time is precisely marked as the present. Comp. eh. xii. 27, 31,
notes. This now limits itself: now, saith he, namely, while I say
these things ; although the very time of his speaking is not expressed
by the Evangelist, but is left to be gathered from the context. So

JOHN XIII. 3 4. 679
to-morrow, Exod. viii. 10, 20, 29, ix. 5. Judas' departure has in it
self no connection with this particle. [Although it may be readily
supposed, that Judas at that very moment did what Jesus at ver. 27
had desired him to do quickly, and that the chief priests had made all
the arrangements for his apprehension. Harm.J Is glorified — He
views his passion as a short journey, and rather keeps in view the
goal. In him — Something most real occupied the Lord's heart at that
time ; nor was he looking only at what was immediately to happen,
but was experiencing a most vivid realization and foretaste of it,
while he was devoting himself wholly to suffering. What Christ
uttered at the commencement of the day, is something prior to that
which he afterwards, in the evening, asked of the Father. John xvii.
1, 2. Consider the emphasis of the now, and the difference of the
words in, John xiii. 31, 32, and on, with, ch. xvii. 4, 5. [This is the
glorification of the Son of Man, that God be glorified in him. For
if, not he in himself, but God in him, is glorified, then God glorifies
him in himself; so that the very human nature assumed by the eternal
Word, receives deathless eternity. August, in Thol.J
32. [This verse is a climax after ver. 31, passing from the glory
Jesus has on the threshold of death to the heavenly glory which God
will give him straightway. Mey.J Shall glorify — By his being lifted
up. The connection of the if with the also is striking. Comp. Col.
iii. 3, 4. In himself — This is correlative to in him.
33. Little children — Here, in laying down the law of love, he for the
first time addresses them thus. Comp. ch. xxi. 5. Unto the Jews — In
this passage alone, in conversation with the disciples, he uses the term
Jews, never elsewhere, except to the Samaritan woman, to Caiaphas,
and to Pilate, once to each, ch. iv. 22 ; xviii. 20, 36. Nor does he,
in chapters xiv.-xvii., use the term Jews or Israel. Ye shall seek me
— He does not add, ye shall not find me. Ye cannot — They were not
yet fit. Now — He was unwilling to say this to the disciples sooner :
to unbelievers he said it earlier.
34. A new commandment — The commandment is called new, not
so much in respect to the Old Testament, as in respect to Christ's
school; on account of the new standard, that, namely, of a love which
goes so far as to lay down even life for those who should be, or are,
beloved; comp. 1 John iii. 16. [Thus the newness consists in adding,
as I have loved you. Chrysost. in Thol.J Previously the following
Jesus in his several steps had guided the disciples, and this implied
love: but they cannot follow him now that he is departing from
them ; therefore the sum of their c(uty is prescribed to them. Comp.
as to prayer, ch. xvi. 24 ; as to the title, friends, xv. 15 ; as to the

680 THE GNOMON OF THE NEW TESTAMENT.
world's hatred, ch. xvi. 4. Hence it is called the law of Christ,,Gsl.
vi. 2. Thus the commandment heard from the beginning, and the
new commandment, are mutually contrasted, 1 John ii. 7, 8. ' Lvzol-q,
commandment, is used, moreover, to denote its application, not to
slaves, but to freemen. Moreover, at the same time a most delightful
taste of its newness is added to this commandment, from the percep
tion of the glory mentioned before. Moses, before his death, more
than ever before, in Deuteronomy, recommended the love of God; so
Jesus, before his departure, gives the disciples a new commandment,
that they love one another. Thus the second law and the new com
mandment may be compared. That ye love — that ye love — This is
said twice: first simply, afterwards with Epitasis [emphatic addition.]
A similar instance, peace, my pedce, ch. xiv. 27. Comp. Gen. xlviii.
5 ; Ps. xxvii. 14, xxxvii. 20, xlvii. 7, lxviii. 24, cxviii. 16 ; Ezek.
vii. 2, An end, the end is come.
35. Shall know — A mark of Christians' love : Rom. xiv. 18, at the
close, comp. the middle of ver. 15 ; 1 John iii. 10. My — Of me who
love even to death. Disciples — Ch. xv. 8. Love — And this, for my
sake, and as I have loved. [One to another — Worldly men love each
other, ch. 15, 19. Christ's disciples love more, and are more beloved
in turn. The worldly hate Christ's disciples : He therefore who loves
them, is himself a disciple. V. G.J
36. Peter — Peter speaks here, then Thomas, then Philip, then Ju
das, ch. xiv. 5, 8, 22, then all, ch. xvi. 29. [Those very interlocu
tions noted in ch. xiv., seem to imply that Peter and John had not
returned from preparing the paschal lamb. And yet John had no
less power to describe the discourses contained in that chapter than
had Luke, ch. i., etc. Would any one readily venture to describe
those discourses, even though he had heard or read them an hundred
times ? The power was divinely given to the sacred writers. But if
you think that the discourse which occurs, ch. xiv., was delivered be
fore Peter and John had departed into the city, doubtless the succes
sion of the remaining narrative is not disarranged : however, the rest
of the discourse, on this supposition, will have to be separated from
the short clause, Arise, etc. Harm.J Whither — Ver. 33. Peter
asked, as *one who supposed that he could follow. Peter's heart had
clung to Jesus : ch. vi. 68 ; xxi. 7. Answered — To the question
whither, he answers, after an interval, ch. xiv. 2, 12, 28; xvi. 5.
[Omit auzip, him. Tisch., Alf.J Thou canst not— Neither the cir
cumstances, nor Peter's weakness admitted this; but Peter looks only
at the latter in his objection. Peter did follow, ch. xviii. 15, but afar

JOHN XIV. 1. 681
off, and not without loss. Thou shalt follow — Ch. xxi. 19, 22. [Omit
the last yot, me. Tisch., Alf.J
37. [My life — Peter saw that Jesus meant a following by the sacri
fice of life. De W.J For thy sake — Nay, Jesus for Peter's sake.
[And this must be before Peter can die for him. Q.J
38. [For ditsxpi&q, answered, read dnoxpivszai, answereth. Also
omit auzui, him. Tisch., Alf.J Thou hast denied me — Through fear.
So far are you from being ready to die. The threefold denial was
thrice foretold : first, here ; next, in Luke ; lastly, in Matthew and
Mark. There is a wonderful connection of the first verse of the next
chapter with this prediction. For he most sweetly replies to the fore
going question, whither he is going, although Peter, and the others
with him, were at the time so wavering.

CHAPTER XIV.

1. Let not— Some copies prefix, And he said unto his disciples ;
and this the distinguished D. Hauber supports. Erasmus first edited
the passage so ; and thus Luther, following either Erasmus, or the
Vulgate, which [in some copies] contains a similar interpolation,
translates it. The whole voice of antiquity refutes this addition, as
I had shown in my Apparatus. The principle of the sufficient reason,
which Hauber uses, may be used against him, so as to say with Eras
mus himself, Luke of Bruges, and Mill, that one or two transcribers,
at the commencement of a Pericope, or portion for Church reading,
prefixed this formula, as they very often did. Let not — be troubled —
By my departure : ch. xiii. 33, etc.; xvi. 6. He removes from the
disciples their trouble of heart before alluding to the causes of that
trouble. The Lord knew what these were in the disciples, ch. xiii.
33, and unfolds them more clearly in the following parts of his dis
course. This is repeated, and intensified at ver. 27. [And not merely
in ch. xiii., but further also in ch. xiv., Peter's question is answered,
oh. xiii. 36. V. G.J Believe ye — believe ye — Gr. Ttiazsuszs — rtiozsusze.
[The Eng. Vers, renders the first as Indicative, ye believe, but incor
rectly. L., Mey., Alf, etc.] The Imperative, as in the parallel ex
pression, let not — be troubled. The sum of this sermon is, Believe ye:

682 THE GNOMON OF THE NEW TESTAMENT.
and this, Believe, at ver. 11, and afterwards, is urged until it is made
the Indicative, ye believe, ch. xvi. 31, 30, and when this was effected,
the Saviour prays and departs. [Hence appears the very close mu
tual connection of chapters xiv., xv., xvi. Harm.J It might be thus
punctuated, Believe! in God believe, and in me, where the verb would
be placed first by itself, equivalent to a summary as in ch. xvi. 31;
then the same with an explanation ; comp. ch. xiii. 34, note. But
the received punctuation seems preferable, so that the accent in read
ing falls, in the former clause, chiefly on the words believe ye ; in the
second clause, on in me: so that the old faith in God, may be as it
were tinged with a new color, by their believing in Jesus Christ. In
me — Who am come from God : ch. xvi. 27.
2. House — [He shows already whither he is going. V. G.J A
rare title of the heavenly habitation : an abode into which the child
ren are admitted where the Father dwells. Jesus looks beyond his
sufferings to the goal. Comp. Heb. xii. 2 ; 2 Tim. iv. 7. My Father
— In the beginning of this sermon, Jesus often adds the pronoun to
the mention of his Father ; but as he proceeds, and at its close, after
he has taken precaution to establish his own preeminence above be
lievers, and has roused the disciples to faith, he speaks as it were
more generally, the Father, namely, Mine, and at the same time yours.
Mansions — This refers to place, not to time ; and is plural, because
of the multitude of those whom that common mansion contains.
Many — So as to contain angels and your predecessors in the faith,
and you, and very many more. By the plural number itself a variety
of mansions seems also to be implied : for he does not say, a great
mansion, but many mansions. Comp. Rev. xxi. 16, note. Are
— Already now, and from the beginning. If it were not so — If there
were not already. I would have told- — Iivould tell, or rather, I would
have told you. Concerning the pluperfect, comp. ch. iv. 10, note.
What would he have told them ? This very thing, which follows, /
go. An adaptation of the very similar passage, ch. xvi. 26, illus
trates the sense here : I have not said to you, that I would prepare a
place for you; for already there are mansions, and those many.
[Add ozi, for, before nopeuoyai, I go. Tisch., Alf, etc. Beng.'s ren
dering is not the best. Jesus means, 7 would have told you that it
was not so. For I go, etc. L., Alf., etc.] I go — To my Father's
home. ¦ To prepare — He does not altogether deny that he prepares
the place, comp. the next verse, where he himself affirms it ; but the
two statements mutually qualify each other. But see, what force
there is in the order of the words : in ver. 2, it is said, aplaceforyou;
in ver. -3, for you a place : the first word in each case being en

JOHN XIV. 6. 683
sized, as in 1 Cor. vii. 22, note. The place itself is already prepared :
but for you it has yet to be prepared. The one preparation is abso
lute, the other relative. The beginning of the third verse, and if,
does not depend on I would have told, but stands by itself.
3. If — A mild particle, used for when. I come — [Eng. Vers., will
come.J The present, concerning his speedy coming : ver. 18. It is
a peculiar idiom of speech, that the Lord is not wont to say, I will
come, but I come, even when another verb in the future tense is added.
Comp., however, also Matt. xvii. 11, concerning the forerunner, and
Sept., 2 Sam. v. 3. And — The end of my departure implies this
very thing, that I will come again. To myself — An expression full
of majesty. The Father's house is the Son's house : ch. xvi. 15.
4. [Omit the second xai, and, and the second oi'dazs, ye know.
Tisch. Alf. Read, And whither I go, ye know the way. Mey., etc.]
Whither I go — This is the summary of what precedes. [Ye know —
More is attributed to believers than they give themselves credit for.
Comp. ver. 5. V. G. But the apostles must have known, from all
that had passed, and especially from these last words of Jesus, that
their way to heaven is fellowship with him in faith and love. L.J The
way — A statement of what follows.
5. Thomas — One after the other interrogates reverently and
sweetly, ver. 8, ver. 22, and before, ch. xiii. 36. And how — Thomas'
reasoning acutely concludes, that, as they knew not the goal, they
must much less know the way. [Jesus replies as to both, but in in
verse order. Jesus is the way : through him, whither may we go ?
To the Father. V. G'.J For duvdye&a z-qv odbv eidevai, can we know
the way, read oi'dayev zqv odov, know we the way. Tisch., Alf.J
6. The way, the truth, and the life — He is called in Augustine's
Soliloquies, the true way of life. But the text has greater force,
comprising the sum of the doctrine concerning Jesus Christ. For to
the question of the way, he answers, 7 am the way : to the question
of knowledge, he answers, I am the truth: to the question, whither?
he answers, 7 am the life. [ Way — That is, your way to the Father.
Not merely a guide, but implying a more inward relation ; as one is
in or upon the way. De W. To the metaphoric declaration, 7 am
the Way, there is added for explanation, a more literal one, I am both
the Truth and the Life. He who pursues this way, and he alone, truly
pursues the right path ; and he who steadfastly holds this way, has
life forever. V. G.J At the same time, also, three propositions are
Stated, (comp. the three, ch. xvi. 8,) of which the first, concerning the
way, is discussed presently in this verse ; concerning the truth, at ver.
7, etc., 17 ; concerning the life, ver. 18, 19, etc. Unto the Father — .

684 THE GNOMON OF THE NEW TESTAMENT.
This again answers the question, whither. But — This again answers
the question of knowing. The only way, the sure way. By me —
This again answers the question as to the way.
7. If — This if does not altogether deny, but draws their souls on
ward, ver. 28. [So Luke xvii. 6.] Have seen — The preterite: ye
have begun to see, and see him.
8. It sufficeth — So that we may not desire to question further, and
be no more troubled in mind. This satisfaction they attain in ch.
xvi. 30. Comp. Ps. xvii. 15, xxii. 23, 26, Ixix. 30, 32.
9. Saith — The reply to, show us, is contained in ver. 9-11 ; to, it
sufficeth us, in ver. 12, etc. Hast thou not known me ? — This is ex
pressed by the consequent. Since you deny that the Father is known
to you, you deny that I am known to you. But you know me, there
fore, by that very fact, you know the Father ; because of the consum
mate unity between us. He that hath seen me, hath seen the Father
— As the soul which is not discerned in itself is discerned by what it
does through the body : so he sees the Father, who sees Christ. In
every thought of God, we should set Christ before us. See Col. i.
15, note. That expression, i"j3 "jX-Sa, angel of his face, Bechai inter
prets vja Kinty ]tthn, the angel who is his face. Comp. Ps. cxxxix. 7.
Chrysostom remarks, he who seeth the creature, doth not also see the
essence of God. If any man seeth me, saith he, he seeth my Father :
but if he were of another and distinct essence, he would not have
said this. No one, who is ignorant of gold, can see the essence of
gold in silver. And how — Kai, and, appears to be repeated from
ver. 5. N. T., almost all the Latin manuscripts, Iren. and Augustine,
omit the xai, in ver. 9.
10. In the Father — in me — This intimates the highest unity: ch.
xvii. 21. 7s — Gr. eazi, [not rendered in Eng. Vers.] This word has
the emphasis : for the consequent of this his Being, is his speaking
and doing, and this Being is known by his words and deeds. Soon
follows the synonymous expression, that dwelleth in me. Hence from
their unity in working, their prior unity of essence appears. The
words — and, the works — [For the first Xo.Xio, speak, read Xiyio, say.
Tisch., Alf. Also for 6 iv iyoi ysviov, that dwelleth in me, Tiseh.,
(not Alf.) reads, iv iyoi yeviov, abiding in me.J Doeth the works and
speaketh the ivords — [What are called signs and miracles, with refer
ence to those not intimate with the Lord Jesus, these, in conversation
with his disciples, he simply calls works. Doubtless, to Christ him
self works of that sort were, as it were, ordinary and common.
V. G.J
11. Believe me — The Vulgate has, Non creditis, ye do not believe,

JOHN XIV. 15. 685
arising from alliteration with the preceding verse, which also had, Non
credis quia, believest thou not that. Thence the transcriber also has
omitted mihi, me, at the end of the verse. Believe, believe : an Epana-
lepsis [use of the same word in the beginning of the first, and end of
the second member of the sentence.] That — Comp. did, for the sake
of, soon after. Believe me for the sake of my very affirmation, which
is sufficient for believers. This is the first motive to faith ; one which
Christ alone could propose : the miracles afford a second, on account
of which the apostles >also could be believed concerning Christ. The
works— Which ye have heretofore seen, and will see : ver. 12, etc.
[For these could only bo of divine origin. Ps. lxxii. 18, cxxxvi. 4.
The basis of false miracles is altogether different : 2 Thess. ii. 9.
V. G. Omit yoi, me. Tisch. (not -AZf.)] Believe me — Gr. yot, me,
here; sic i ye, on me, in the next verse. He who believes Christ,
when speaking of himself, believes on Christ ; he who believes Peter,
when speaking of Christ, believes not on Peter, but on Christ.
12. Verily, verily — There follow promises and exhortations most
delightfully blended ; and so that, while speaking, he from time to time
touches upon those topics, which in the progress of his discourse form
the very subjects for discussion. As, ver. 15, as to love, comp. ver.
21. He also repeats some things by way of recapitulation. The
Evangelist and Apostle also imitates this : 1 John ii. 20, note. The
works that — That is, equally great. [Comp. ch. v. 20, 25.] Greater
—As Acts v. 15 ; xix. 12 ; Mark xvi. 17. Shall he do — Through
faith in me. [Omit you, my. Tisch., Alf. Read, unto the Father.
Greater — For Jesus limited his work to the Jewish nation, and the
beginnings of his kingdom ; but the Apostles taught all nations, going
through the whole world. L., etc. He sowed, we reap, and the har
vest is greater than the seed-time. Peter's Pentecost sermon con
verted more in a day than Jesus in three years ! Stier.J
13. Whatsoever — This differs from idv zt, if — anything, ver. 14.
For 8 zicXv, whatsoever, androEiro, that, mutually refer to one another.
Ye shall ask — A comprehensive promise, ver. 14 ; ch. xv. 7, 16 ; xvi.
2? 26. In my name — Mine, the Son of God. The reference is to
he that believeth on me, ver. 12. In the Old Testament they wor
shiped the God of Abraham, Isaac, and Jacob : in the New Testa
ment the God and Father of our Lord Jesus Christ is invoked. That
will I do— So I will do, in the next ver. Both the thing and the
person are set forth. In both, the reference is to he shall do, ver.
12. In— Ver. 10. 11.
14. 7— This already indicates the glory, ver. 13.
15. If ye love me — Immediately after faith, he exhorts them to love,

686 THE GNOMON OF THE NEW TESTAMENT.
[ver. 21. Let us not vainly flatter ourselves that we love Christ, if
we keep not his commandments; nor that we keep these, if we love
him not. Q.J
16. And 7— Ver. 21, -gives the connection of this verse with those
preceding. Another — Therefore Jesus Christ is also an advocate.
Consider whether Zech. ix. 12, is parallel : for in this very passage
he saith, 7 will pray. One Comforter is himself distinct from the
other ; and the office of the one differs from that of the other. There*
fore the advocacy of the Holy Spirit was intended to involve some
thing peculiar. Comp. ch. xvi. 7, 8. Advocate — Gr. napdxXqzov,
Paraclete. [Eng. Vers., Comforter.J This word is not in the Sept.,
and in the New Testament John alone has it. The verb HapaxaXiiv,
is the Latin advocare, to summon a patron : thence comes HapixXryOc,
one summoned to aid ; one's defender, patron ; who speaks for him,
and suggests to him what to say. See ver. 26. Comp. ver. 13, on
what we should say to God : ch. xvi. 8, on what should be said to the
world. The titles, Comforter, and, Spirit of truth, occur conjointly
also in ch. xv. 26. The former corresponds to Christ's economy,
comp. 1 John ii. 1 ; the latter to the Father's, comp. ch. iv. 23, on
worshiping the Father in spirit and truth. [This meaning Advocate
is more in accordance with the strict usage of the word Paraclete than
any other. Mey., etc. But in John's use, the word seems to mean
both Advocate and Comforter. So Alf., etc. The largest promises
here succeed one another: of the Holy Spirit, from ver. 15 to 17:
of the Lord Jesus himself, from ver. 18 to 21 ; of the Father, from
ver. 22 to 24 ; and again of the Holy Spirit, ch. xvi. 12-15; ofthe
Lord Jesus, ver. 16-23 ; of the Father, ver. 23-28. V. G. For
yevrj, abide, read, tj, be.- Tisch., Alf.J That he may abide — So ver.
23, lasting abode, Gr. yovqv. Forever — Not merely for one or two
years. 17. The Spirit of truth — A most exquisite title : ch. xvi. 13. The
Spirit, who has the truth, reveals it, by knowledge in the understand
ing ; confers it by practical proof and taste in the will ; testifies of
it to others also through those to whom he has revealed it ; and de
fends that truth, of which ch. i. 17 speaks, grace and truth. Where
fore he is also called the Spirit of grace, Heb. x. 29, where there pre
cedes the blood of the Testament, viz., the New Testament. The truth-
makes all our virtues true. Otherwise there is a kind of false know
ledge, false faith, false love, false hope : but there is no such thing as
false truth. Which the world — With the first mention of the Holy
Spirit begins the distinction between believers and the world, which
repeatedly recurs afterwards. The Son is said to have been sent into

JOHN XIV. 20. 687
the world ; not so the Holy Spirit. The world sees not the Holy
Spirit, according to this passage, and shall not see Jesus hereafter,
ver. 19. Cannot receive — Although God is willing to give to all. Be
cause — There is a kind of Epa-nodos [repetition of the same words in
inverted order.] The world doth not receive, because it doth not
know ; ye know, because ye have him. Therefore to know and to
have are so conjoined, that not to know is the cause of not having,
and to have4s the cause of knowing. Comp. ch. iv. 10. The world
doth not know ; therefore it doth not ask ; therefore it cannot receive :
to others God gives. Seeth him not — Do believers, then, see him ?
They see him in his workings. Unbelievers also see him in his work
ings ; but do not perceive that it is he, and that he is the Spirit of
truth ; wherefore they cannot receive him ; whereas believers not only
see him, but also recognize him. Ye — This has the emphasis. [Omit
de, but. Tisch., Alf.J Know— This denotes an event immediately
about to happen. Because — From the indwelling comes the intimate
acquaintance : ver. 21, 22. With you — in you — These particles dif
fer : in is more than with.
18. I will not leave — Though you fear it. Ye shall rejoice in me
and in the Father. The consolation of those who feared that they
should be orphans. You — 0 little children : ch. xiii. 33. Orphans
— [Eng. Vers., comfortless, is too weak.] The disciples' relationship
was with Christ, not with the world. 7 come — [Eng. Vers., I will
come] The present implying speediness. I come, after the resurrec
tion; my presence not being removed after the ascension, but con
firmed. [Thus the coming here spoken of is the spiritual manifesta
tion of his person, in the fellowship of the Comforter. L., Mey., etc.]
Also he says, I come, not, I return. His other comings are continu
ations rather than repetitions of his first. Also he says, in the pre
sent, I come, and soon after, ye see, and, Hive, in ver. 19: from the
very vivid realization of the thing, which was to happen soon and
certainly, ver. 27.
19. No more — Acts x. 41. Ye see me — And shall see me, alive.
For even the force of the contrast in no longer, necessitates the
future. [The force is rather, Ye shall have an open eye for me. Thol.J
Because — The cause why they shall see him. I live — Not only 7 shall
Urn, but 7 live : Rev. i. 18. Ye shall live — The future : for the life
of believers follows Jesus' life, and they live not of themselves, but
by him. Comp. ch. vi. 57.
20. At that — After that little while. Day — Of the Resurrection.
[Better, on the day of Pentecost ; Mey. ; but the reference seems to
be to no definite day, but rather at that time ; De W. ; i. e. the time

THE GNOMON OF THE NEW TESTAMENT.
of spiritual experience, by which the Christian becomes assured of
his fellowship with Christ, and in him with the Father. Thol., Alf.J
Ye shall know — Better than now. Ye — Of whom see the following
verses. In my Father — The living Father, ch. vi. 57 '. Understand and
the Father in me ; and infer, the Father in you, and you in the Father.
21. 7 — As my Father. I will love him, and will manifest myself
to him — Ex. xxxiii. 13, If therefore I have found grace in thy sight
manifest^ thyself to me. [Eng. Vers., show me now thy way.J
22. Not Iscariot — He distinguishes the godly Judas, not by his
own surname, but by the negation ofthe other's ; marking at the samp
time the traitor as present again after his negotiation with the adver
saries, but as having no sympathy with such a question. How is it
that — Gr. zi ysyovsv, what hath happened ? The godly Judas seems to
have thought that something had happened, whereby the world would
be deprived of that manifestation : but through modesty he did not
remember his own privilege above the world. Unto us — Who love
Thee. Not unto the world — Ver. 17, 19. So the expectation of a
worldly kingdom, entertained by the disciples, is destroyed. [But
this expectation seems to have suggested the question of Judas. How
is it possible, thought he, that the King of the nations will not show
himself to the world which he is to rule and judge ? L, etc.]
23. My word — [Not as Eng. Vers., wordsj. The word is one in
this verse, with reference to believers, who keep it entire : in ver,
24, several words are mentioned, in reference to unbelievers, who
rend them asunder : Comp. ch. xv. 12, note ; and 1 John ii. 4, 5.
Will keep — Keeping his commandments is put before love in ver. 21 :
now love is put before keeping his word. Love, in a certain respect,
and indeed a primary one, goes before keeping of the commandments;
see ver. 15, but in a certain respect it also follows ; since by keeping
the commandments, love the more increases, and acquires new vigor.
To keep his word, therefore, is a middle term between the love to
wards Jesus Christ, and the Father's love towards him who loves
Jesus Christ. We will come — I and the Father. The Singular num
ber, 7 will manifest, advances to the Plural, we will come. Abode-
See the correlative to this in ver. 2, mansions. Comp. Rev. iii. 20,
end. We will make our abode — Either the architect or the inhabi
tant is said to make an abode : here, the inhabitants. This is very no
ble. It is therefore cut short at ver. 25. [The language here is of
dwelling with, not in the Christian. L. It is the fellowship of God
and Christ with a man, through the Paraclete, symbolized as abiding
in his dwelling, under his roof. As wanderers from their heavenly
home, they come and accept shelter with him. Mey.J

john xiv. 11. 689
24. He that loveth me not — As the world, ver. 22. My sayings —
The godly man is said to keep both the word and words, and the com
mandments, of Christ and of God ; the hypocrite is said not to keep
them : it is only the word, or words, that he who is professedly alien
to Christ is said not to keep. To keep his word is the whole ; to
keep the commandments is the part. Keepeth not — And therefore is
not loved, and seeth not the abiding of the Father and Son in him.
[Therefore it is, Jesus would say, that I will manifest myself unto
you, and not unto the world, ver. 22. L.J And the word — This
clause refers not only to the former words of this verse, but also to
ver. 23; nay, even more to the latter, as appears from the singular
number. Which ye hear — Even now while I speak these things with
you. But — Hence appears the reason why he who keepeth, or keep
eth not, Jesus' word, hath or hath not the Father also.
25. These things — No more. Have I spoken — The Word of Jesus
Christ is the word of faith: wherefore he so often saith, 7 have
spoken. He said to the disciples, while he remained with them, dif
ferent things from what he said at his departure ; ch. xvi. 4.
26. He — So ch. xv. 26, xvi. 8, 13, 14. 77e shall teach you all
things — There is not added here, which I said unto you. For that
Comforter taught other things also: ch. xvi. 12, 13. Nor> however,
even afterwards, were all the doctrines of Christian truth infused into
the apostles in a mass ; but as often as they needed them, and as the
occasion suggested, the Comforter instructed them in all the functions
of the apostolic office. Bring to your remembrance — This very dis
course, so accurately recorded by John a long time after, furnishes
an instance. Add Acts xi. 16.
27. [Peace — These are last words, as if he were about to leave
them, and said his good night, or his benediction. Luther in Mey.J
DVW, peace in general ; the peace of reconciliation. [Such as ye
might have enjoyed as Israelites. V. G.J I leave — At my departure.
The same verb occurs, ver. 18; Matt. xxii. 25. My peace — In partic
ular: the peace of sons. So my joy, ch. xvii. 13. All things in
Christ are new ; even the commandment of love, ch. xiii. 34, and in
some measure faith itself, ver. 1, note. I give — Even now. See ch.
xvi. 33. To the gradation in the nouns, peace, my peace, corres
ponds the gradation in the verbs, 7 leave, I give. The world — In its
empty salutations, or in merely outward blessings, which do not reach
the heart, and which leave at once the presence, the sight, and the
life of men. The world so gives that it soon takes away ; it does
not leave. Let not — be troubled — Within. Nor let it be afraid — From
without. ¦87

699 THE GNOMON OF THE NEW TESTAMENT.
28. Ye have heard — On other occasions he usually says, I have said;
but this which he said of his departure, his disciples had carefully
considered, and that with sorrow. 7 go away, and come unto you—
With respect to the world he saith, 7 came and depart, ch. xvi. 28 :
and forthwith. Ye would rejoice — Or rather, .ye would have rejoiced.
We have touched upon the pluperfect, in ver. 2. Ye would have
rejoiced for my sake, who am taking a wished-for departure, and for
your own sakes, as love enables you to perceive, that my departure is
advantageous even to you. Love begets joy, both of itself, and also
because it keeps Christ's word, which discloses all most delightful
prospects. [Omit slnov, I said. Tisch., Alf. Also omit the first
you, my. Tisch. (not Alf '.) Read, the Father.J Greater than I — Many
and various were the former disputations on this passage. Not a few of
the Greeks and Latins have answered the Arians, and laid it down,
that the Father, not as God, but as the unbegotten Father, is said to
be greater than the Son, not as God, but as the begotten Son ; and
that by this fact the unity of essence is not destroyed. Others affirm
that Christ is said to be inferior to the Father in respect of his human
nature ; which comparative phrase has in it nothing absurd ; comp. 1
John iii. 20. Jesus both had in his most holy soul, and expressed in
words a greater sense, at one time, of his glory ; at another, of his
humility. Comp. note on Mark xiii. 32. Here he speaks from the
sense of his lowliness: language such as was best adapted both to the
capacity which the disciples then had, and to the existing time and
circumstances, when he was treating of his departure to the Father.
Before his actual departure, he had been lower even than the angels,
Heb. ii. 9 ; after his departure, he was greater than his own self, ver.
12, and equal to the Father, ch. xvii. 5. Nor yet does he speak of
his humiliation alone, but as the Son of God in the flesh, longing to
go to the Father. Greater than I ; that is, more blessed. Comp.
this term in ch. iv. 12, viii. 53; 1 Cor. xiii. 13, xiv. 5; and on the
thing itself, comp. Mark x. 18. This consideration especially made
Jesus' departure from the world to the Father a desirable thing.
29. 7 have told you — Of my departure and return. The word is
the seed : faith [with peace and joy. V. G.J is the fruit. That — The
design of this discourse. So ch. xv. 11, 17, xvi. 1, 4, 33. [Believe
— Absolute, and so expressing what is more closely defined by, that I
am he, ch. xiii. 19.' Mey. They believed before that he was the Son
of God, but the fulfilment in him of what he had foretold, revived
and multiplied that faith, which was small while he was yet talking
with them ; and had almost expired, during the interval of delay.
August, in Alf.J

J 0 H N X I V. 3 1 . 691
30. Hereafter — not much — Wherefore ye should the more diligently
hold fast these things which I say. Cometh — Even now : though cast
out, ch. xii. 31, he attacks me. So afterwards that woman in Rev.
xii. 9, 13. For — The enemy already assailing, either because of the
shortness of the time did not suffer him to speak more, or he ought
not to hear ; or, had more been said to the disciples, he might have
snatched it from them. [Omit zouzou, this. Tisch., Alf Read, of
the world] Of this world — Even then the prince of the world agi
tated the world, when the world, in compliance with its prince, cruci
fied Christ. And — And cannot prevent me from going from the
world directly to the Father. In me — Though Jesus was now ap
proaching death, over which the devil in other respects had the power.
Nothing — No share of right or power. The righteousness of Christ
was perfect : a becoming declaration. Here Jesus gets rid of the prince
of the world ; in the second and closing part of this discourse, of the
world ; ch. xvi. 33. [Why has Satan lordship over men ? Only be
cause of sin. In me he finds no sin, nothing to call his own, no cause
of death. Stier, Alf, (after August., etc.)]
31. But that — This indicates that in the preceding verse xai, and,
signifies, and indeed. That the world may know — The world, which
is held by its prince; that the world, however, by laying aside its
character, may cease to be the world, and savingly recognize that the
Father's good pleasure is in 'me. So I do — From love ; ch. xv. 10.
The period is rightly fixed here : nor is the preceding dXX' iva, but
that, an objection. Weigh carefully the dXX' iva in ch. i. 8, ix. 3, xiii.
18, xv. 25; 1 John ii. 19; Mark xiv. 49: in this sense, but, viz., I
await the onset of the prince of the world. The punctuation with
a colon is not ancient. If iysipsads, arise, were the conclusion, such
a connection would be remote, involving many sentiments. Between
this going and the world's knowledge, how many things intervened !
Arise — A word expressing alacrity. He himself proceeds vigorously to
the business, rising already before his disciples. Let us go hence — Into
the city, to the Passover. Comp. ch. xiii. 1, xviii. 1. The things
which heretofore transpired, from ch. xiii. 31, were done and spoken on
Thursday outside the city. But the things which follow in ch. xv., xvi.,
and xvii., were spoken in the eity on the very evening of the Passover,
accompanied with the wonted hymn ; namely, immediately before his
going forth beyond the brook Cedron. There are then two discourses,
which are divided by this abrupt breaking off. [To the common de
sign, sense, and argument, of which, however, the intervening Pass
over-supper most sweetly corresponds. Harm.J

692 THE GNOMONOF THE NEW TESTAMENT.

CHAPTER XV.
1. 7— Jesus Christ. Vine — The explanation of this parable is
given in ver. 5. [This image introduced so suddenly, may have been
suggested by something at the moment ; perhaps by a glance at the
cup of wine, (Comp. Matt. xxvi. 29,) which, at this meal, had been so
important. Mey.J
2. Branch — A most delightful simile, Rom. vi. 5 ; xi. 17, 18 ; 1 Cor.
iii. 6, 7. Taketh away—^purgeth—Gr. a'ipei, xa&aipst. A sweet har
mony [of sound,] even though xadaipio, I purge, does not come, as
xazaipio, I take down, from ai'pai, I take. Kadaipio is a divine and holy
expression, among the ancients, as Eustathius observes. Our heav
enly Father requires all things to be clean and fruitful. Clean
ness and fruitfulness mutually assist one another. The — [Fruit, not
rendered in Eng. Vers.] Emphatic. The clausev yq ipepov, that bear
eth not, has no article. More — Redundancies are>emoved by inward
and outward affliction : by those very means the fruit is increased.
[But if thou art unwilling that what is evil should be removed from
thee, it will become necessary that thou thyself shouldest be taken
away. V. G.J
3. Clean — This is taken from xadaipio, ver. 2. Word — Which is
most pure. The Word is in itself altogether clean: hence it imparts
purity, or holiness, to the disciples. Comp. did, through, Luke i. 78.
[Being therefore clean, ye shall not be cut off as useless branches.
Fear not therefore ! L.J
4. And I — The first person here is to be supplied from the impera-
tive, abide, by the following paraphrase : See that ye abide in me, and
that I abide in you. As — This-passage admirably sets forth the dis
tinction between nature and grace. Of itself-1— This is explained in
the next clause, except, etc. : so without me, ver. 5.
5. He — And he only. [Without — Separated from; out of my fel
lowship. Mey.J Do — This verb is taken literally. Elsewhere xapnbv
Ttotsiv, to produce fruit, is used: but here xapitov tpepetv, to bear fruit.
6. In me — As in the vine. He is cast forth — By that very fact
he is deserving of being cast out : and accordingly he shall surely be
cast out. The first Aorist. The expression if a man abide not, etc.,
is in the Future: and so in the conclusion, the he is cast out denotes
what forthwith ensues. A similar Aorist, ixepdqaac, thou hast gained,
occurs in Matt, xviii. 15. Out — From the vineyard. 7s withered—
As a branch cast into the highway. See, Matt. xiii. 12. Gather-^
Matt. xiii. 40, 41. Them — All the worthless branches. They burn

JOHN XV. 13. 693
— Gr. xaiezai. The simple verb, employed with great force and strik
ing majesty. [The sense is, he that severs himself from the inward
communion of Christ shall be cut off ; the fountain of life will cease
for him who does not actively draw life from it. L.J
7. My words — Which impart cleanness ; and I myself. The cor
relatives are, the words of Jesus which are obeyed, and the prayer3
of believers which are heard. Ye shall ask — Ye shall be able and
willing to ask. Prayer itself is a fruit, and increases fruit.
8. [Herein — More than in making a world ! Q.J Glorified — And
hath ordained that he should be glorified. That — This depends on
zouziy, in this. Much — The abundance of the grapes is honorable Jo
the vine-dresser. Shall ye be — Others have written it yevqaqade or
yevqade, ye may have borne, because of the iva, that. The Vulgate
has effieiamini, ye may produce. What the Latin translator read in
the Greek, is not quite clear. The same decision may be given re
specting the other versions. The construction would not be improper,
ha ipipqze xai yevqaeaOe that ye may bear, and shall be : comp. note
on Mark iii. 27. But we rather construe it thus: In this (namely,
that ye bear much fruit,) both my Father is glorified, and I shall
have disciples who are an honor to me. My — Gr. ipoi, for me, comp.
Matt, xxvii. 57, or of me, my. Disciples — This is to be taken in a
pregnant sense, disciples, worthy of me : ch. xiii. 35. The founda
tion of Christianity to become Christ's disciple : its summit, to be
Christ's disciple.
9. In my love — Towards you. [Continue — By keeping my com
mandments. L, etc.]
10. 7 have kept — Even up to my departure from the world ; 1 John
iv. 17. As he went out of the world, so he is always. [Omit you,
my. Tisch., Alf. *Read, the Father s.J
11. My joy — The joy which I feel at my departure to the Father,
a joy flowing from love. [For yeivg, remain, read r/; be. Tisch., Alf.
So Beng.J Might be — Ch. xvii. 26. Your — Your joy being kin
dled by mine. Might be full. — This is said of the disciples' joy. For
Jesus' joy needs not at any time, to he filled.
12. Commandment — Before, in this and the preceding chapter, he
said in the plural, commandments. All are comprised in love, one love.
As I have loved you — This clause is discussed, ver. 13-16. The in
ference from this, that ye love one another, is deduced in ver. 17.
13. Love — Towards friends. He is not here speaking of his love
to enemies. [Than this — With which I have loved you, ver. 12. Mey.J
That — This again dipends on zuuzqc, this.

694 THE GNOMON OF THE NEW TESTAMENT.
14. [For baa, whatsoever, read, o (Tisch.) or S. (Alf.) what]
Whatsoever — Not merely some things.
15. Servants — So for instance, ch. xiii. 16, 13. And in this chap
ter it is repeated at ver. 20, but more mildly. For — This particle
employed twice in this verse, renders the contrast very striking.
Knoweth not — The servant is treated as a mere instrument. What —
What thing and why. 7 have called — Just now, by a new title, ver.
13, and in a choicer sense than in Luke xii. 4, where there is no con
trast with the name of servant. For — Comp. Gen. xviii. 17; Ps.
xxv. 14. Which I have heard — To be done by me.
, 16. Ordained — Castellio elegantly renders it, destinavi, I have as
signed you your place, maintaining the allegory concerning trees. Ye
should go — So -jbn, 2 Sam. iii. 1, said concerning progress, not of
place, but of time and degree. Your — to you — For you it is sown,
for you it is reaped.
18. Hate — So far from loving you. [Here is described, 1, the un
just hatred of the world in general, ver. 18-25; 2, the strengthening.
opposed to the same, ver. 26, 27 ; 3, the hatred breaking out more
violently, ch. xvi. 1-4 ; 4, the stronger consolation, ver. 5-11. V. G]
Know ye — [Not ye know, as in Eng. Vers. Know this consoling exam
ple for all persecuted for the Gospel's sake. L. So Mey., Alf, etc.]
They did know it : ch. xi. 8, and yet they are now ordered to ponder
this very fact the more : ver. 20, ch. xvi. 4. [Before — And where
is now that world which hated and slew Christ? And what did its
hatred accomplish, save his glory ? Q.J
19. Of the world — And on its side. 7Cs own — It would love you
for its own sake, not for yours. He says, its own, not you, thus point
ing out the world's interest. I have chosen you — As my own, ch.
xiii. 1. Believers in themselves are no better than the world, but are
so only by election. This constitutes the great distinction.
20. 7 said — Ch. xiii. 16; Matt. x. 24. If they have persecuted :
if they have watched — [But Eng. Vers., kept, is right.] The if is
not a mere condition, but' has a declaratory force: and zqp€iv,to
watch, [Eng. Vers., keep,J in this passage is to watch in a hostile manner,
as in Matt, xxvii. 35; Gen. iii. 15. They persecuted him when do
ing good, ver. 24 ; they watched him while speaking, ver. 22. [But
r7/ps7v cannot be so translated here, Mey., Alf. Jesus implies what
there was no need of telling them, that the persecution far outweighed
the keeping of his word. Their experience was to be like his. Thus
he means : Ye shall meet with both success and persecution; and in
deed in like proportion with myself. L.J Also — Matt. x. 25. Both
are contained in the all, ver. 21.

JOHN XVI. 2. 695
21. My name— Which, forsooth, they knew not. Understand, and
the name of Him that sent me. Him that sent me — Supply, and me :
ch. xvi. 3.
22. Sin — This sin, of unbelief, joined with hatred of me. Not —
Now they have sin, they have no excuse. It were better for them,
had they seen nothing.
23. That hateth — Love accompanies faith; hatred, unbelief: ch.
iii. 18, 19. Also — The enormity of that sin.
24. They have seen— The works. [So. L., Mey., who compares
ch. x. 25 ; xiv. 10. Better in the sense of ch. xiv. 9. Alf. Me —
To see and yet to hate ! A God-hating world reconciles these irre
concilable things' ! Stier.J
25. But that — But this cometh to pass. The word — Of prophecy,
the true word. In their law — Which they read repeatedly and boast
of. The Psalms constitute a portion of the law in the wide sense of
that term. Comp. Matt. v. 18, 17. We say, the Bible.
26. But — The testimony of the Comforter and of the disciples is
contrasted with the ignorance and hatred of the world. From the
Father — The Spirit of God is the same as the Spirit of Christ: Rom.
viii. 9; Gal. iv. 6. Both are here implied; for as the Son is said to
send the Comforter, not to the exclusion of the Father : so the Spirit
of Truth is said to proceed from the Father not to the exclusion of
the Son. Proceedeth — Rev. xxii. 1. Separation is not always de
noted by this verb. Sept. Exod. xxv. 35.
26, 27. Be; ye also— Acts v. 32.
27. And — The contrast is between the Future, he shall testify, and
the Present, Ye bear witness. Ye bear witness — [Eng. Vers., shall bearj
of me. From the beginning — Ch. xvi. 4. Ye are — From the beginning,
that is, Ye have been from the beginning, and still are with me. A
similar phrase occurs, 1 John iii. 8, note.

CHAPTER XVI.

1. That ye should not be offended — By the world's hatred.
2. That^- Such a degree of hatred. So ver. 32. Will think—
Appear to himself and to those like him. Doeth — service — At the

696 THE GNOMON OF THE NEW TESTAMENT.
present day the Jews, as Hensius observes, call the killing of a Chris.
tian pip, a gift, or service, in which there is need of no expiation.
3. [Omit bpiv, unto you. Tisch., Alf.J
4. Ye may remember — With faith: ch. xiii. 19. [The fact that
the abundant persecutions and afflictions of believers had been fore
told by Jesus, was one of the chief supports of Christians in martyr
dom. L.J I said not — Although knowing them. A very wise method
of Christ. He had told them, even a little before, of the world's
hatred, but less openly, and more sparingly: [Now that they were
fortified against that hatred by the promise' of the Holy Spirit, he
speaks more openly on that subject. V. G.J Matt. x. 17, 21, 25;
xxiv. 9.
5. [But now — Now at the proper season, saith he, the fact is de
clared to you. V. G.J None — None of you now proceeds to ask
me, whereas ye should do so specially. They had often asked ques
tions on many subjects : and on this very subject in ch. xiii. 36. But
thinking more of his departure, than of whither the Lord was going.
Afterwards they ceased asking. Therefore the Lord here teaches
them even to ask, which if they had done of their own accord, it
would have pleased him greatly.
6. Sorrow — That sorrow, which was already felt, increased, and
prevented the question. Heart — Ver. 22.
7. I — Who am not asked by you, and cannot deceive you. The
truth — Although ye do not comprehend the truth of this thing. All
truth is good to the holy. It is expedient — For you, as regards the
Comforter., ver. 7, 8 ; myself, ver. 16, 17; the Father, ver. 23,24.
For — The Comforter's office is twofold, towards the world here, and
towards believers in ver. 12, 13. I go — 7 depart — These verbs differ:
the former refers to the point of departure ; the latter rather to the
point of destination. Not — It was not fitting that Jesus should be
present in weakness, and the Holy Spirit in power at the same time;
ch. vii. 39 ; Acts ii. 33 ; and it belonged to Jesus to send, not to call
him. Unto you — Not unto the world, though the world shall feel his
reproof, ver. 8.
8. [Here we have the threefold work of the Comforter on the un-
helieving world. Thus shall he be your helper against the world.
Mey.J He wM, reprove — [Gr. iXJyssi, with a double meaning: con
vince unto salvation, convict unto condemnation. Convince is the best
rendering. Alf.J Through your preaching, and thiwugh works of
conversion and healing ; which reproof the world will partly submit
to, partly resist, but its resistance will be a kicking against the pricks.
The verb, he shall reprove, here appropriately follows, he shall testify.

john xvi . 10. 697
ch. xv. 26. Ammonius says, ydpzi.c, a witness, is taken in a good
sense, iXsy%oc, a reproof, in a bad sense. Christ is good, the world
is bad. The world — Which is altogether hostile to you, including
those who are accounted most holy and most powerful in the world,
and who do not believe in me : the Jews and perverse Gentiles. Of —
Three remarkable grounds of reproof, sin, righteousness, judgment.
Righteousness is opposed to sin : righteousness belongs to Christ :
Satan falls by judgment. He who is convicted of sin, afterwards
either passes oyer to the righteousness of Christ, or shares Satan's
condemnation. The fulfilment of this passage is found in the Acts
of the Apostles. See there an example of reproof for the sin of un
belief, ch. iii. 13, 14 ; concerning righteousness, ch. xiii. 39, comp.
what precedes ; concerning judgment, ch. xxvi. 18.
9. Of sin — He speaks not of sin generally, but of the sin of un
belief, ch. xv. 22, which departs from the primitive truth ; ch. viii.
46. And again unbelief is the confluence of all sins, and the worst
of all, Matt. x. 15, note. Through it man fails in all the will of
God. Heb. iii. 12. Because — Gr. ozi, namely that, and so in the
following verses, as appears from the conjugates, in ver. 11.
10. Of righteousness — The world had accounted Jesus most guilty,
[Comp. ver. 2, 3.] Because — I go — As the righteous, 1 John ii. 1,
thereby obtaining access for believers. •Christ's departure to the
Father was confirmed by the Comforter's coming. [Omit you, my.
Tisch., (not Alf.) Read, the Father.J And ye see me no more — That
is, and I cbme into that state wherein ye no longer see me. There is
a change of person ; that is, I am no more seen : and yet the language
is not without reason in the second person ; for if it were any one's
privilege to see Jesus, it would be the apostles' ; and yet these them
selves were required to believe, and to invite all to believe. Acts x.
41 ; Luke xxiv. 52 ; Rom. iv. 18, 19 ; Heb. xi. 1, 27 ; ch. vi.
19 ; 1 Pet. i. 8, 21 ; 2 Cor. v. 16, 21, wherein the righteousness should
be carefully considered. . On the other hand, so long as Christ could
be seen among men, righteousness was not yet obtained. Heb. ix.
26, 28; 1 Tim. iii. 16, note. [Righteousness and glory are allied. Rom.
viii. 30. V. G.J Before his death he had been exposed to mortal
eyes ; not so after his resurrection, except so far as was necessary to
confirm the witnesses of the resurrection, and even to these he was
not visible during the whole of that period, but only occasionally,
much less to the world. And the sight of his glory, attending his
righteousness, would be intolerable to those living in the flesh. [Bet
ter Stier, etc., The Spirit convinces the world of righteousness : first,
that it needs a righteousness ; then that this must be sought in anor

698 THE GNOMON OF THE NEW TESTAMENT.
ther ; in Christ, (Rieger.) The Lord our righteousness must ever be
the centre of all the preaching of the Holy Ghost in this sinful, self-
righteous world.]
11. The prince of this world — Satan is judged because he is prince
of the world. Is judged — All the power to which the human race has
been subject being taken from him ; and a return under the sceptre
of Christ's righteousness being thrown open to men, even to the most
estranged and idolatrous nations : while those who will not return,
will have at last the same lot as the prince of the world. It was a
most important judicial process, followed by its execution.
12. Many things — Of the Lord's Passion, Death, and Resurrection/
and of those things which are touched upon in ver. 8, and soon after
broken off. These many things are not to be sought in the traditions
of Rome, which are more than elementary, and now can even less be
borne by those who have the Comforter. But they are to be sought
in the Acts and Epistles of the Apostles, and in the Apocalypse,
which are on this very account to be highly esteemed. . They are also
indicated in the close of the next verse. Comp. note, ch. xiv. 16.
Ye cannot — Either because of their number, or their importance.
Bear — Bear the things which I have to say. The Comforter shall
say them.
13. 77e will guide — Gradually, as you shall have need. [For eic
rzaaav z-qv dXq&elav, into all truth, read iv zrj dXq&sia itdarj, in all
the truth. Tisch., Alf .J All — Not merely that, which I tell you now
as suited to your capacity, ver. 7 ; or concerning which the Comforter
shall reprove the world, ver. 8, 9; 1 John ii. 20; 1 Cor. i. 5; ii. 9, etc.
The — [Truth, Gr. zqv, not rendered in Eng. Vers.] The demon
strative article ; all that truth which I had now to say to you. The same
phrase occurs Mark v. 33, all the truth. Truth — The Scripture does
not usually say in the Plural, truths. Truth is one, and a whole.
The things whatsoever he shall hear, and the things to come, are doubt
less true. [He will not teach you less truth than I do ; but you may
safely entrust yourselves to his guidance. L.J For he shall not speak
of himself — So also the Son speaks of himself in ch. xii. 49. On
hearing, comp. ch. viii. 40. Things to come — These also are true;
Otherwise they would not come. There were then coming the cross,
death, life, and glory. The present, coming, is used as of things fore*
told by the prophets : Acts iii. 21. The wonderful works of the Holy
Spirit were already close at hand. ' The Apostles foretold many things
even in their Epistles, but the Apocalypse written by John especially
refers to this. Will shew — This is the reason why Jesus, before his
Passion, foretold almost nothing of future things, except the first

JOHN XVI. 20. 699
and last of them, the overthrow of Jerusalem and the last judgment.
The fountain of prophetic Theology is the revelation of the Holy
Spirit. He will shew, is thrice repeated.
14. He shall glorify me — The economy of the Three Witnesses :
the Son glorifies the Father; the Holy Spirit the Son. See ch. xiv.
13 ; xvii. 4. Of mine — Hence the Holy Spirit taught the apostles
to say and do all things in the name of Jesus Christ.
15. [All things — As much as to say, I may properly call that Di
vine Truth while he shall declare, mine, for all that the Father hath,
is mine ; all riches of heavenly wisdom and knowledge. Mey.J Shall
take — The hath and are, ver. 15, accord with the noble meaning of
the present tense taketh, [Xayftdvsi, Eng. Vers., shall take :J and th&
receiving certainly precedes the shewing.
16. A little while — and again a little while — Supply it is. In all,
four days. Comp, hour, ver. 21 : and now, ver. 22. He speaks most
gently of his Passion. Ye do not see — Gr. dsiopstze, present. [Eng.
Vers., shall not see.J Ye shall see — The Present and Future. Osiopeiv,
and bnzeodax, to see, differ. For the latter is more akin to feeling:
ver. 22. [Omit all after bzt, because, Tisch., Alf.J Because — This
is the cause both of not seeing, and of seeing. Comp. ver. 10.
17. Of — Understand zivec,, some. And because — The disciples dis
join two connected sentences, which they did not understand.
18. They said — Individually. Since they were perplexed when
speaking among themselves, ver. 17, they doubted separately. This
— The pronoun here is strongly demonstrative, as if they said, this in
particular : we have understood nothing, this long time, less than
this. We indeed after the event readily understand: not so they at
that time. We cannot tell — They abandon all hope and attempt to
explain his words.
19. [Omit obv, then, (Eng. Vers., now.) Tisch., Alf.J That they
were desirous — Laudably. The good Saviour anticipated the question
itself. A little while — Not without reason is this so often repeated.
19-28. [The answer to the difficulty of his disciples. First, he
says, his death, so incredible to them now, will throw them into great
affliction ; but the hostile world shall rejoice. But this affliction shall
be turned into joy, as quickly as that of a woman in labor, when her
Bon is born. Yes, he says, (ver. 22.) your present sorrow shall be
come, when ye see me again, the most abiding joy ; a joy of spiritual
vision, which none can take away, etc. L.J
20. Into — Sorrow shall not merely beget joy, but shall itself be
turned into joy, as the water into the wine. This very thing, which
now seems sorrowful'to you, shall be perceived to be joyful.

700 THE GNOMON OF THE NEW TESTAMENT.
21. When she is in travail — Literally, about to bring forth. Here
there is not yet added, offspring, because the woman is then rather in
actual labor. A human. being — Gr. dv&pamoc, [Eng. Vers., a man,]a
son or a daughter. Into the world — How much greater will be your
joy, to see Jesus restored alive to you!
22. I will see — Ver. 16, ye shall see. Correlatives. Your heart
shall rejoice — Isa. lxvi. 14, and ye shall see, and your heart shall re
joice. No man taketh — The Present, indicating that the joy is
sure, and to be checked by no enemy, whatever may now threaten
ver. 32.
23. In that day — This expression in ver. 26, is also applied to
prayer, which is soon after treated of in this verse. Ye shall ask —
Ye shall not ask questions, through sorrow, as in ver. 6, but through
joy. A foretaste of this satisfaction follows presently in ver. 30.
Ye will not have occasion to interrogate Me : ye shall clearly perceive
all things. Comp. ver. 19, 25 ; ch. xxi. 12. The reality will be at
hand. Ye will apply to the Father himself. Nothing — On these
subjects. They asked him about the kingdom in Acts i. 6. Verily,
verily — Once and again he had cursorily touched upon prayer, de
claring that they who should pray in Jesus' name, should experi
mentally know the union of the Father and the Son, ch. xiv. 13, and
that whoever should abide in Christ and bear fruit, should receive
whatsoever they might ask, ch. xv. 7, 16. Now he treats of prayer
in accordance with his design. [For baa dv, whatsoever, read dv zi,
if anything. Tisch., Alf.J We have free permission, as Spener says.
Ye shall ask — Even about those things, on which ye now desire to
question me. Praying is something more evident, and as it were more
palpable than faith ; therefore Jesus, while instructing his disciples in
prayer, leads them on to faith. The Father — This answers to me.
Jesus instructs his disciples to approach the Father, laying aside their ,
desire for Jesus' visible presence. He will give it — He hath said, 1
will do it, in ch. xiv. 13, 14, speaking of their- recognizing the Father
in the Son : now of the Father's love towards believers, he saith, he
will give it.
24. Hitherto — As often as they prayed, Our Father, so should they,
hereafter speak in the name of Jesus Christ. Ask — In my name.
That — The cause of his bidding them to ask. j
. ¦ 'i "
25. In proverbs — In contrast with itappqaia, plainly , without a veil:
ndpoipoc is one who is near the way, but not in the way, whence
napoipia (ch. x. 6) is a mode of speaking whereby not the very thing
which the words express, but yet something not unlike, is meant,
whence also the term napaftoX-q, a parable, hum, is used. Such was

JOHN XVI. 31. 701
[itxpbv, a little while ; ver. 16, when the disciples said, What is this ?
ver. 18. [Omit dXX', but, (before ep%ezai, the time cometh.) Tisch.,
Alf] Of — The same particle occurs in the next verse. 7 shall shoio
you of the Father, and, 7 will pray the Father for you, are sweetly
correlative. 26. In my name — Knowledge produces prayer. I say. not — Comp.
I do not say, 1 John v. 16, note. Jesus declares that the Father's love
needs not then first to be won for them by his request, that they may
be heard. It is rather from the very fact that they were the Father's
that he now prays for them : ch. xvii. 9. [It is equivalent here to,
I do not now state it in this form, or (as Grotius) I pass by that, as
not in point just now. Alf.J
27. Himself — Of his own accord. Loveth you — And therefore
gives ear to you. Because — The reason why the Father loves and
hears them. Ye have loved — and have believed — Ye have laid hold of
me with love and faith. Love is both before and after faith. For
they mutually sustain each other. Nay, faith itself imbibes love and
the embracing of the heavenly gift. Here love is put first, that these
words may better answer to one another, loveth, ye have loved.
Ye believe that I came out from God. These words the Lord puts into
the disciples' mouth, that there may echo back from them, We believe
that thou earnest forth from God. [For 0sou, God, Alf (not Tisch.,
1859) reads, rcazpbc, the Father.J
28. I came forth — This verse contains the most important recapitu
lation. The Socinians wrongly understand these words as spoken
parabolically. 29. [Omit auzw, unto him. Tisch., Alf.J Now — They have not
to wait .for another hour: ver. 25. They see that" Jesus has fulfilled
his promise sooner than he was supposed to have promised.
30. All things — Even the state of the heart. Even though thou
art asked no question, thy words are adapted to all. And — not —
There is one teacher alone, who, without being asked, satisfies his dis
ciples. Many to-day learn little, because they are not wont to ques
tion their teachers, who certainly are not omniscient. We believe that
thou earnest forth from God — That is, we believe in God and in thee.
Therefore Jesus has convinced them. Comp. ch. xiv. 1, believe.
31. Ye now believe — [Not a question ; Do ye now believe, as Eng.
Vers., but acknowledging their present faith. Mey., so L., Alf.J An
Mpiphonema [exclamation added to the demonstration of some weighty
truth] respecting Christ's whole doctrine, [uttered with great gratifi
cation. V. G.J Your faith is perfected, fitted. Now I have what 1
wished (ch. xiv. 1) and still wish, ye believe, ver. 30, 27 ; ch. xvii. 7 ;

702 THE GNOMON OF THE NEW TESTAMENT.
ch. xx. 29. I now proceed. [The imperative is maintained from
ch. xiv. 1, until here there results the entirely absolute indicative.
Not. Crit. As often as aught of divine power manifests itself in a
soul, a turning point of this kind may be often observed. V. G.J
32. Behold — The Saviour strengthens the disciples' faith against
the gathering storm. [Omit vuv, now. Tisch., Alf.J To his own—
Which before ye have left for my sake. The treachery of Judas,
who had carried the purse, was added to the other greater causes of
the dispersion.
33. That — The design of these words. [Thus he closes most forci
bly with that for which the whole discourse was designed. This is the
last gift, handed them for good night. Luther in Mey.J Peace — Of
an untroubled heart: ch. xiv. 1. [For efere, ye shall have, read
eysze, ye have. Tisch., Alf .J I have overcome — Also for you. [The
world — And so have overcome your tribulations with the world.
V. G.J

CHAPTER XVII.

1-26. [This is called the High-Priestly Prayer of Jesus ; both
as his preparation for his sacrificial death, (ver. 19,) and as an inter
cession ; for intercession and expiation are the High Priest's duties.
So great a master, says August., makes not only his discourses to
them, but his prayers for them, edify his disciples. Thol. No more
worthy, holy, or fruitful or more touching voice, said Melanchthon,
was ever heard in heaven and earth, than this prayer of the very Son
of God. L.J
1. These words — He prays for himself, ver. 1, 2 ; for the apostles
ver. 6, 7 ; and again, ver. 24, 25 ; for those about to believe, ver.
20-23 ; and in this prayer comprises all that he spake from ch. xiii. .
31, and seals all that, he has heretofore done, regarding the past.
present, and future. The new Pentecost close at hand, is tacitly in
dicated. Who rejoices not that these words of Jesus to the Father,
are extant in writing ? This chapter is the easiest in the whole Scrip
ture, as regards, the words, the deepest in meaning. And lifted up— '
Forthwith. To heavm — [Not because heaven contains God; who

JOHN XVII. 3. 703
fills the earth also ; but because his glory is especially manifested
there, and because the sight of heaven reminds us that the Godhead is
, far, far exalted in majesty above all creatures. Calv.J Thither he was
now tending. Said — He prays the Father, and at the same time
teaches his disciples. Father — So Jesus addresses him as Father,
absolutely, four times in this sweet and prolonged prayer ; and twice,
with an epithet ; in all only six times, and that generally at the be
ginning of a new part of the discourse: ver. 1, 5, 11, 21, 24, 25.
The names of God should not be accumulated in prayer, but ad
dressed to him sparingly and reverentially, as Hottinger, in his treatise
on the names of God among the orientals, shows that the Hebrews
also teach. Such simplicity of address became the Son of God above
all: and as each believer has his soul best prepared for confidence in
prayer, he can best imitate that simplicity. The hour — Of glorifica
tion. Glorify — This verb and the noun db$a, glory, throughout this
prayer, have the same force, and that the highest. Both before and
after his glorification, the Son glorified the Father. Hence the varied
and mutual glorifying, ver. .4, 5, and v. 1. Thy Son — By this title it
is expressed that Jesus is to be glorified, as becomes the Son, for the
very reason that he is the Son. Here, in dealing with the Father, he
does not call himself the Son of Man. [Omit xai, also. Tisch., Alf.J
2. As — This clause answers to the former, glorify. Power —
Against the enemy, who had subdued all flesh. Col. i. 13. That all
—This clause answers to the former, that Thy Son may glorify. All
— to them — [Eng. Vers., to as many as.J See note on ch. vi. 37. The
collective singular nilv, all, and the ev, one, ver. 11, accord. Should
give — The Future Subjunctive, as dewpqawai, may see, ch. vii. 3. For if
it were not the Future, the Evangelist would probably have written
d-ewpmai, may see, after the Present, urtaye, go. So we have dqaio,
may place, iaq, may be, xaudqacoyai, may be. burned, xepdqdqaiopai,
may be won, used as Future Subjunctives. Comp. iva eazai, that
there may be to them, [Eng. Vers., that they may have,J Rev. xxii.
14. Others read dibaet, shall give.
3. 78 — Not merely brings. That they might know — Knowledge in
the matter of salvation is of the greatest moment: ver. 26. The
only--- The Son and Holy Spirit are not excluded. Comp. alone, ch.
viii. 9. But the false gods, with whose idolatrous worship the world
was crowded. And Jesus here speaks of himself, as the Father's
Apostle. [And — To know God without Jesus Christ, is to know life
eternal, without knowing the way to it. Q.J Whom thou hast sent —
The ground upon which Jesus Christ is to be acknowledged. His

704 THE GNOMON OF THE NEW TESTAMENT.
being sent, assumes the Son to be one with the Father. Christ— A,
very plain title, which afterwards prevailed altogether.
4. The earth — In contrast with Thine own self, in heaven, ver. 5.
The earth had revolted from God. 7 have finished — Hereby is ex
plained I have glorified Thee. [These verbs should be rendered in
definitely, I glorified thee, I finished. Alf.J
5, I had — Here he does not say, 7 received. He always had it;
he never began to have it. [Glorify thou me — The man, with thyself,
by giving me the royal seat with thee, of which- the prophet spoke,
Ps. ex. 1. Euthym. in" L.J Before the world was — In the name, the
world, angels also are here included. Even before the world was
made, the Son had that glory ; ver. 24 ; but when the world was
made, that glory began to manifest itself. Herein is implied the
eternity of the Son of God. The beginning of the world and of time
were coincident. Whatever is before the world is before time. What
ever is before time is eternal. With Thee — Because there was then
nothing outside of God. Construe with I had.
6. 7 have manifested — In a new manner : ch. i. 18. Thy name —
That of Father: ver. 11. Which — The apostles are meant, as in
ver. 12, [whose selection Jesus had prefaced with especial prayer, Luke
vi. 12. After those prayers, the Father gave them to him.. And
these very persons constitute as it were the basis of the whole multi
tude of believers, even to the end of the world. V. G.J Thine-^-
As in ver. 9, 10. They were Thine by the faith of the Old Testa
ment. Me — Thou hast given them to me, that they may be New
Testament believers. They have kept — This is an honorable testi
mony. [To this refer keep, that Thou shouldest keep, ver. 11, 15.
V. G.J
7. All things — This is taken up in the next verse, the words. Of
Thee — And therefore true and firm.
8. They have received — By faith. They have believed — Thrice ;in
these prayers faith is mentioned; that ofthe apostles here; of those
who are to believe through their word, in ver. 20 ; of the world,
ver. 21..
9. For them — Jesus prays for believers : he himself and believers
for the world. Not for the world — This should not be taken abso
lutely : Comp. ver. 21, 23. But Jesus does not pray for the world
at this time and place, and with these words, which applied to believ
ers alone, ver. 11, 15, 17. Christ says the same, Ps. xvi. 3, 4. He
does not, however, exclude the world, when he commends the disci
ples chosen from the world. [Who shall say that he who bids us
pray for our enemies, (comp. Matt. v. 44,) excluded the world out of

JOHN X VI I. 11. 705
which his church should be gathered, from his own prayers ? His
whole life and work was a prayer for the world. And who can read
Luke xxiii. 34, and say, with the rigid Calvinists, that Christ could
pray only for his chosen ones ? L. Here he means, 7 am praying
for these, not for the world. Mey., Alf. In ver. 20, he does pray for
those who are yet of the world. Thol.J
10. Mine — All things and all persons that are Mine. Are thine —
Are from thee, and are referred by me to thee. Mine — Because thou
hast given them to me. [It would not have been so much to say
merely, all mine is thine. That every man can say. But it is far
greater to invert this, and say, all thine is mine. This can no crea
ture say to God. Luther in Mey.J I am. glorified — They have shown
themselves such that I should be glorified in them ; they have re
cognized "ay glory, that is, they believe that all mine are thine, and
thine tr .ie. In them — In their case. So among them, ch. xv. 24.
11 Are — And that too, with danger. Therefore there follows,
heef. I come to thee — With the access of the High Priest, ver. IP
Holy Father — A most fitting title, Jude ver. 1, note. God's paterr .1
holiness, and his holy Paternity, made approach both delightful to
Christ and sure to believers, ver. 17, 19, and closed against the world,
whilst it remains in evil. He addresses him as, Righteous Father,
ver. 25. [The reading is, iv zip dvbpazi aou q> (instead of due) didw-
xdc pot, Tisch., Alf. Render, keep them through thine own name which
thou hast given me, that, etc.] Through thine own name — That they
may still continue thine, and be reputed as given by thee to Me.
Whom — The Cambridge Manuscript with others reads b, Which,
(Singular) giving an excellent sense : auzouc o, those which is said as
mv — auzotc, all — to them, [Eng. Vers., to as many asj ver. 2, see
note, and the ev, one, soon after accords with this. From not under
standing this phrase, some have changed b, which (singular), into ouc,
whom (plural), the sense differing little; others h.ive changed it into
(p, which, as if referring to dvbyazi, name, as the antecedent. In like
manner in ver. 24, the Cambridge Manuscript, and the Coptic, and
Gothic Versions have 6, not ouc ¦ and in ver. 12, some, including the
Coptic, read tp, not oBc, unless it too crept in for o. Jesus does
not ask that he himself may be one with the Father ; He asks that
believers may be one. The former unity is of nature ; the latter of
grace: Therefore the latter is like the former, not equal to it. Comp.
even as, ver. 16 and 18, and concerning the same thing, ver. 21. We
¦^-So also he speaks in ver. 21, 22. The Son is of the same essence
with the Father. Moses could not have said we, in speaking of God
and of himself either to God or to the people. Yet it does not ap-
89 r r

70b THE GNOMON OF THE NEW TESTAMENT.
pear fitting, because of this very consubstantiality, that believers
should say, in praying to the Father and the Son, Ye: which expres
sion however, some practical theologians use.
12. [Omit iv zip xbayiy, in the world. Also for ouc, whom, read
w, which, and add xai, and, after yoi, me. Tisch., Alf. Render,
while Iwas with them, I kept them in thy name, which thou gavest
me, and preserved them, and none, etc.] 7 kept : I guarded — [Eng.
Vers., kept, loses the distinction.] Jesus adjusts accounts with the
Father: I kept, refers to keep, ver. 11. What I have heretofore
June, saith he, do thou hereafter : 7 kept, by power : 7 guarded, by
watchfulness. The same verbs occur in 1 John v. 18, 21. None 
This too relates to the future ; ch. xviii. 9. But — A sad exception.
The son of perdition — The article is strongly demonstrative, that son
of perdition ; he of whom prediction was made ; who has destroyed
himself, Acts i. 25, for whom it had been good that he had not been
born. He does not name Judas. Comp. Ps. xvi. 4. We indeed
shall render an account of those lost by our neglect. [The Scripture
— So important is the Scripture, that Christ himself, even in his ad
dress to the Father, appeals to it. V. G.J
13. But — [Eng. Vers., and.J Antithesis, 7 was with them. I come
to thee — I speak — Doubtless the disciples heard him speaking. In
the world — Now, before my departure. They might have — While I
teach and pray for them. My joy — Ch. xv. 11, note.
14. And — The things connected are, to receive God's word, and,
to be hated by the world.
15. Take them out — Now ; for hereafter, 7 wish it, ver. 24. From
the evil one — [Not neuter, from the evil, as Eng. Vers. John- always
means by this word, the devil. Comp. 1 John ii. 13, 14, iii. 12, etc.
L, Mey., Thol., etc.] Meaning the wicked one, in whom the world
lieth ; and who is in the world, 1 John iv. 4. The world is estranged
from the truth : ver. 17.
16. Of — This sentiment is expressed also in ver. 14, but in a dif
ferent order of words ; which simply shows the cause of the world's
hatred, and accords with the next verse, 15. But here, of the world,
being put twice in the first place, bears the emphasis in contrast with
sanctify. From ver. 16, ver. 17 is deduced ; and from ver. 18,
ver. 19.
17. Sanctify — Claim wholly for thyself.
18. Thou hast sent — The basis of the sending is the sanctification ;
ch. x. 36. Have I sent — I have begun to send, I have bestowed the
apostleship [ch. xx. 21 ; Matt, xxviii. 19 ; Mark xvi. 15.]
19. 7 sanctify myself — I dedicate and consecrate myself wholly to

JOHN XVII. 24. 707
thee. [This is the actual consecration, completed by Christ in pre
senting himself through death a sacrifice to God. Mey.J They are
going into the world for my sake ; I, too, am going to thee, also for
their good. An euphemism [substitution of an agreeable for a disa
greeable phrase] befitting Christ's love : I sanctify myself, in endur
ing death, and that' the death of the cross. Sanctify — Only of such
as these is the canonization truly made by the Lord himself: 1 Pet.
iii. 18 ; 2 Cor. v. 15. Through the truth — Though it may not ap
pear outwardly. This is contrasted with ceremonial sanctity.
20. But also — Christ, the Wisdom, is rhr\p, the Preacher in the con
gregation. [For Tttazsuabvzaiv, shall believe, read, Tztazsubvzwv, believe.
Tisch., Alf. For them which shall believe — Those about to believe,
are here included as believers. Similarly it is said in ver. 22, 7 have
given them glory; comp. ch. xi. 52. V. G.J
21. That they all— So, that they may be, ver. 22, 23. All— Who
believe through the apostles' word. [Those being included who were
led to the faith, not by the ministry of those twelve ; as Paul and
the multitude won by him. V. G.J The same blessedness is obtained
for all believers as for the apostles. That also — That is here re
peated, as after a parenthesis, from the beginning of the verse. [Omit
ev, one, before iv fjytv, in us. Tisch., Alf.J One in us — The words
in us, add emphasis to one, repeated : and in us, is deduced from even
as, etc. The world — The whole world at last. May believe — When
it shall see believers full of us. There follows by gradation, may
know, in ver. 23. Comp. ver. 8. With the world, the groundworks
of faith precede the further and fuller knowledge. With actual
believers, full faith closely follows genuine knowledge. [Church his
tory, especially that of the early centuries, shows how much was done
to convince the world of the superhuman origin of Christianity, by
the spirit and union of brotherly-love among Christians. Thus the
history of the church is the best comment on these words. Comp.
Acts ii. 47, iv. 22, etc. L.J
22. Glory — The glory of the Only-begotten shines forth through
the believing sons of God. 7 have given — Oh ! how great is the dig
nity of Christians ! 7 have given, already, though secretly.
23. 7 am — [Omit xai, and, before ha, that. Tiseh. Alf.J Made
perfect in one — Being brought on to perfect unity. [Which is perfect
charity. Q.J
24. [For ouc, they whom, read, b, that which. Tisch., Alf.J Whom
—He returns to the apostles, ver. 25, these. I will— Re had said in
ver. 9, 15, 20, ipiozib, I -isk ; now his prayer increases. It is to be
interpreted, I will, for, I -would desire, is too weak. Jesus asks with

708 THE GNOMON OF THE NEW TESTAMENT.
right, and demands with confidence, as Son, not a servant. Comp,
Ps. ii. 8, etc. ; Mark x. 35, vi. 25. [Not as he asked for himself at
the Mount of Olives, Matt. xxvi. 39. V. G. How shall we not be
with Christ, where he is ; when we shall be with him in the Father,
m whom he is ? August, in Thol.J May behold — Enjoying it. Before
— Construe with, thou lovedst me. The economy of salvation flows
from eternity into eternity. Between eternity and the foundation of
the world, nothing intervenes. For in the beginning God created, etc.
[ver. 5.]
25. Righteous Father — From his righteousness flows the admission
of believers, as preferred to the world, to God through Christ. Both
— and — Gr. xai b xbayoc, both the world hath not, etc., and these have,
etc. 26. Will declare — He did so, for instance, ch. xx. 17 : comp. Heb.
ii. 12. Thy name — That of Father, the most loving. The love —
and I — That is, thou and thy love ; and I and my love. May be in
them — That thou mayest love them in themselves with the same love
with which thou lovest me : that their heart may be the theatre and
arena of this love.

CHAPTER XVIII.

1. He went forth — Straightway. Therefore his words recorded in
the preceding chapters had been spoken in the city. Cedron—Gr.
ziov Kedpiov, called by the Hebrews p-np. The Latin Vulgate has
Cedron, not Cedrorum. Therefore we regard the article rdiv as in
serted by transcribers. [ Tou Kedpiov is the true reading. Tisch.,
Alf, etc.] The Greeks inflected several Hebrew nouns, according to
the sounds of their own language ; therefore, zwv Kedpiov might thus
occur. But the Septuagint never has it so, save at 1 Kings xv. 13,
where however the Tigurine Edition, and moreover the Alexandrine
Manuscript have iv zip ysiydyfiiy zou Kedpa>v.
2. The place— And the plan of the whole place. [It is truly the
worst of all sins, when one abuses in malice the knowledge, which he
had formerly gained of a good cause. V. G.J There — At the scene
of his approaching agony.

JOHN XVIII. 15. 709
3. The band — Gr. zry aneipav. A cohort of Roman foot soldiers
With the captain, from whom the officers of the Jews are distinguished,
ver. 12.
4. Went forth — He might then have departed even yet. Said —
To avert the violence of the cohort from the disciples : ver. 8.
5. [Omit 6 Lqaouc, (the second) Jesus. Tisch., Alf. Read, he
taiih.J 6. Fell — They ought not to have continued longer to kick against
the pricks, especially Judas. [This can only be ascribed to the super
natural power of Jesus; not (with L., Thol., etc.) to the natural
effect of sudden terror and reverence. Mey., etc. If he did this when
just about to be judged, what shall he do when he shall sit in judg
ment ? If he did this on the eve of death, what shall he do when
reigning. August, in Alf.J
7. [And they said — The violence of their mad attack made them
reckless of so great a sign. V. G. Indeed, it is part of this blind
ness, not to know that itself is blind. Q.J
8. Answered — Twice he says, 7 am he : had he said it the third
time, they would not have taken him. He shall say it the third time
hereafter. These — The disciples ; whom they were attacking blindly.
9. Might be fulfilled — Jesus was a prophet : so in ver. 32. Have
I lost none — Not even in this, their greatest danger.
10. Simon — John alone tells us that Simon did this : the other
evangelists keep back the name of Peter. [No doubt they wrote at a
time when Peter might easily have been in danger from the world :
John, writing last of all, filled the omission without risk. Harm.
Comp. ch. xxi. 19, note.] Having — Even to have a sword was dan
gerous. Cut off — With a dangerous stroke. Malchus — Perhaps this
man continued, for a long time after, to be known among Jews and
Christians. The servant's name is given, in the sacred narrative, as
that of the maid, Acts xii. 13.
11. The cup — Jesus refers to what he had said, Matt. xx. 22 ;
xxvi. 39. Therefore John presupposes what the other Evangelists
had recorded ; and omits what Matthew had written in those passages.
Shall I not drink — To this Peter's resistance tended !
13. First — Merely by way of honor. Comp. Acts iv. 6. That
the Saviour was presently after led thence to Caiaphas, John intimates
by saying that Caiaphas was the High Priest, and that Peter entered
the palace of Caiaphas with Jesus : ver. 15, end.
14. Gave counsel — And therefore was eager for the death of Jesus.
15. [Folloioed — How vain to follow Jesus, guided only by pre
sumption, sustained only by nature ! Q.J Another — aXloc, without

710 THE GNOMON OF THE NEW TESTAMENT.
the article, another, indefinitely, as being here first mentioned. For
presently after o, that, has a relative force, ver. 16. [This cannot
well be understood to refer to any but John himself. Comp. ch.
xx. 2, 3, 4. In the moment of danger all the disciples had fled,
Matt. xxvi. 56, etc., but afterwards Peter and John ventured to fol
low afar off. L.J To the High Priest — And on that account they
were admitted.
16. Without — The disciple, although known (John has not added
secretly, here as in ch. xix. 38), walking in openly, is safer than Pe
ter, who acts timidly though unknown. General hatred of religion
often admits an exception among friends, so as to connive at them.
Spake — Asking her to allow him to bring in Peter.
17. Thou also — As many others, and as thy companion. If the
maid had been ignorant of the fact that that other disciple was a dis
ciple, no doubt she would have questioned him also. Therefore the
maid had not asked for the purpose of harming him, but to keep her
self out of danger. [She had before permitted the unnamed disciple
to introduce Peter ; then at last, fearing that she had admitted a
strange man at an unsuitable time, she went near the light, and hav
ing found Peter, who after sitting a short time had risen up again,
she accosted him, and gave occasion to further questionings among
the other servants also. Peter replied to the maid and the servants
in the negative. This was the first denial. The same damsel began
that inquiry also, which impelled Peter to a second denial, after he
had meanwhile warmed himself in the palace, and had afterwards gone
forth into the hall. Some of the servants, naturally, were sitting,
some standing; Peter both by turns. His first denial was while sit
ting ; the second, standing. While those things were taking place,
which are recorded, ch. xviii. 19-23, he stood near the fire ; hence
John twice mentions his standing : ver. 18, 25. Harm.J Nor was
Peter in greater peril than the other disciples.
18. Peter — He had become cold on the Mount of Olives.
19. Doctrine — The High Priest asks the question, as if the doc
trine of Jesus had been propagated secretly. So the world often
wishes to make the truth a thing in a corner. Jesus answers as to
his doctrine : there was no need of an answer as to his disciples.
20. [For iXdXqaa, spake, read XeXdXqxa, have spoken. Tisch.,-
Alf.J To the world — Very comprehensive language; openly, signi
fies the manner; ever, the time; in the synagogue and in the temple,.
the place. [But xappqaia, means, not openly, but freely, fearlessly.
Mey., Alf.J Synagogue — Gr. auvaywyf,. Editions have zfj aumyioyfj:
as presently after we have the expression, iv zip Ispip. But 'he

JOHN XVIII. 24. 7H
Evangelist did not omit the article without reason. Joh. Harduin
lays it down that there were only two synagogues at Jerusalem, the
one for natives, the other that of the "Libertines," Acts vi. 9; and
attempts to infer from this passage of John, that there was but one
synagogue of native-born Jews. But the Lord is speaking of the
synagogues bf the whole country, not merely of the city ; and so
from this passage it can neither be proved nor disproved that there
was but one synagogue in the city. The noun in the Singular num
ber, iv auvaywyfj, acquires a distributive force [as the Eng. in syna
gogue, i. e., in any and every one] : and thence the article zip, the, with
temple, forms an Epitasis [an emphatic addition.] In secret — Nothing,
in respect to my doctrine among the people. _ For he also apart
taught his disciples manys things ; the highest feature of which, how
ever, he now confessed, even before the Sanhedrim. Matt. xxvi. 64.
[For ndvzozs, always, read, Tzdvzec, all. Tisch., (not Alf)J
21. Why — Me — Whom thou dost not believe ? [Neither time nor
place was suitable for setting forth the particular dogmas of faith.
V. G.J What — Gr. zi. This second zi depends on ipiozqaov, ask.
They — Gr. ouzot, these. He points to the multitude present, even
these know.
22. A stroke — Gr. pdmaya, with a rod or stick [Eng. Vers., with
the palm of his hand. The true rendering seems to be doubtful. Alf.J
Comp. ch. xix. 3, note ; Matt. xxvi. 67. So — In such a manner.
He was not able to impugn the truth itself ; he wishes to shew that
Jesus erred in the manner, as is often pretended by the unjust of every
most innocent man. But Jesus defends even his manner, declaring
that he has spoken, not ill, but well.
23. Him — Gr. auzty, is omitted by some ; [but is genuine; Tisch.,
Alf., etc.] Bear witness — If I have spoken evil, then, and not till
then, if your conduct is just in other respects, bear witness, etc. The
officer had attempted to bear witness by the blow itself, but wrongly.
But if— This has the force of affirming.
24. [Omit obv, now. Tisch., Alf. So Beng.] Sent— [Not had
sent, as Eng. Vers. Gr. dxeazeiXev, he sent him now, and not before
ver. 15, as Beng. supposes. Mey., Alf, etc.] That Jesus had teen
led by Annas to Caiaphas, had been indicated by John, in ver. 15,
by the verb auveiaqXds, went in with, and by repeating so often the
veiy appellation High Priest. But now he takes up again this very
fact, and records it more expressly, mentioning with it his bonds, in
which the Saviour [both ingenuously confessed the truth (Harm.,) and]
received a most unworthy blow. Sometimes in a narrative a fact is
told out of the order of time, and connected with those which receive

712 THE GNOMON OF THE NEW TESTAMENT.
light from it : ch. v. 9 ; ix. 14 ; xi. 30 ; Acts iv. 22 ; Jer. xxix. 29 ;
with the preceding and following verses. The three denials of Jesus
by Peter took place in the one palace of the High Priest, although
in different parts of it. Bound — Ver. 12.
25. Thou also — Who art here, a stranger to us. [7 am not— How
clearly such an answer from Peter, shews that the Spirit of the mar
tyrs was more than human. Q.J
26. Whose — cut off — Peter struck the man : he is attacked by his
relative. A sad retaliation.
27. Crew — As to the repentance of Peter, John assumes what the
other evangelists record. Add ch. xx. 2, 3.
28. Lest they should be defiled — As Pilate's house was not cleansed
of leaven : Deut. xvi. 4. Eat the Passover — So 2 Chron. xxx. 22,
lyinn n>? i'uxu, and ate the feast. [This observation of John is not
opposed to the supposition that the Jews as we have shewn ate the
Passover on the evening which formed the commencement of Friday;
i. e., Thursday evening. (See Matt. xxvi. 17, note.) In fact, the
word ndayyx, Passover, strictly means only the Passover lamb, not the
bull, etc. But when the Passover in general is mentioned, by the
Passover lamb, as the principal part (Deut. xvi. 1; comp. ver. 2,) the
whole feast is meant, on the same principle as Idftftazov, the Sabbath,
means both strictly the seventh day of the week, and thence the
whole week. To these considerations Lightfoot adds, that the defile
ment by entering the judgment-hall would last only until evening, and
therefore would not prevent them, when cleansed, from eating the
Paschal lamb. Since, then, the Evangelist here speaks of an eating
of the Passover, from which their uncleanness would have excluded
the Jews before evening, a part of the feast other than the actual Paschal
supper is meant. Harm.J To nda%a, cannot be the Accusative of
time, during the Feast. For the unclean could yet eat common
food. 30. If — not — [Appealing to their own authority and dignity, to
supply their want of proofs. Grot, in Mey.J It is a monstrous cal
umny to treat an innocent cause as a case of notorious crime. They
wish to relieve Pilate of the labor of inquiry, so as that he may not
trouble himself about their law, but only inflict the punishment. He
— Gr. ouzoc, this man — Answering to, against this man, ver. 29.
31. Your — Pilate seems to have said this not without contempt;
comp. ver. 35, and not like the Jews to have considered the charge
brought against Jesus a capital offence. [Take — Pilate will say, if ye
have no definite complaint, according to the Roman law, what have I
to do with the affair? If he has broken- your law, judge him by it.

JOHN XVIII. 3 6. 713
L. Omit obv, therefore. Tisch., Alf.J It is not lawful — [That is,
we have judged him by our law, and find him guilty of death; but,
thou knowest well, we have no authority to slay him. L. No limita
tion of this want of authority to slay is implied ; it was not merely on
the feast day, nor for political offences, nor by crucifixion, that they
could not put to death ; but since the Roman supremacy began, they
had entirely lost the right to put to death. The stoning of Stephen
was the act of a mob. Mey., etc.] It is not very easy to interpret
the feeling of a riotous crowd. Pilate speaks of himself, with whom
the power rests, ver. 39. Certainly, when he granted permission,
they might have killed Jesus : but they are unwilling to make use of
that concession, and therefore appeal to the fact of that power having
been taken from them. And Jewish history tells us that it had been
taken away in that very year, the fortieth before the overthrow of the
city. See also ch. xix. 31 ; Matt, xxvii. 62.
32. He spake — Ch. xii. 32, 33. By what — Such a death as the
Romans used to inflict. The Jews would have stoned him.
33. Art thou the King of the Jews — John brings forward Pilate,
always pressing this point, with changeable mind.
34. [Omit auztp, him. Tisch., Alf.J Others — This was to stir the
conscience of Pilate, not to believe the Jews. [Let thy conscience,
yea, thine own eye, answer thee. Luther in Thol.J It had been told
indeed by others, Jews, forsooth, and that outside, when Jesus had been
already led into the judgment hall. Jesus wished Pilate to observe
this part of the question : Pilate fastens on the former part, not with
out anger. [Judges ought to examine everything, their own hearts
above all. Q.J
35. Am I — That is to say, certainly it is not of myself that I say
this : the Jews have told me. Thine — Of which thou art called King.
The high priests — The chief ministers themselves. What hast thou
done— Pilate glances at the question concerning Jesus as King.
36. Kingdom — Thrice Jesus names his kingdom. Not — Jesus says
only whence his kingdom is not, namely, not of this world ; but does
not expressly say whence it is, namely, from heaven. However, he
intimates it by saying, that he came into the world, ver. 37. Of — Gr.
ix. This particle of or from is to be observed. See Rev. xi. 15, note.
For iv, in, and ix, of, differ : above, ch. xvii. 11, 14. Of denotes
precisely the origin, as presently after ivzsudsv, hence. [But here
«, of, mates the notions of origin and nature : comp. ch. viii. 21, xv.
19, "Though in the world, it has not the characteristics of an earthly
kingdom," (Gerhardt.) Unlike this, it has not come to him by de
scent or conquest, nor is to be defended by arms. Thol.J This world

714 THE GNOMON OF THE NEW TESTAMENT.
— Therefore Christ did not stay long in this life. If— of— Of this
world is emphatically put [in the Greek] at the beginning of the
clause. The world defends its kingdoms by force of arms. My ser
vants — Who are not of this world. [Nay, but they are the legions of
angels,- of whom he thinks, recalling what he had said when appre
hended. Stier.J Would fight — Each agent acts in its own sphere.
Be delivered — Pilate was already contemplating this, ver. 31. Now —
The particle is adversative, not a particle of time.
37. 7 — 7— A strong Anadiplosis [the same word ending one clause
or sentence, and beginning the next. Here the Greek order is, iym,
'Eym — That a king am 7, I to this end, etc.] To this end— for this
cause — Gr. sic zouzo, twice. The first sic zouzo may be referred tc
the preceding clause, of a king, to intimate that he was born a king:
Matt. ii. 2. The second to what follows of the truth. Comp. Deut.
xxvii. 12, 13; These andthese. Was I born — His human nativity is here
meant., Pilate did not comprehend the divine. Yet it is de
clared here that not the whole origin of Jesus is contained in his
human nativity, since, 7 came into the world, is added. The truth —
The truth, which had been told to the people before, in his passion
is preached also to princes and the Gentiles. This then is the
crowning point of his preaching. All heard and saw the Christ:
even to Pilate the truth was offered. To the kingdom of this world
is contrasted the kingdom of the truth. [And in bearing witness to
the Truth, he bears witness to himself; for he says, 7 am, the Truth.
August, in Thol.J Every one — Jesus appeals from the blindness of
Pilate to the understanding of believers. That is of the truth — '
To be of the truth, comes first ; to hear, follows. Heareth — With
gladness and understanding. And these are citizens of Christ's king
dom. Voice — Which is true concerning the kingdom.
38. What is truth — Pilate thinks that the mention of truth does
not accord with his language concerning his kingdom. He can only
connect the idea of a kingdom with power, not with truth. And yet
the kingdom of truth is a kingdom of freedom, for the truth makes
free, [ch. viii. 32, 36.] Here Pilate ought to have questioned him seri
ously : but his questions are such as confess that he is not of the
truth. The words of Jesus were an enigma to Pilate ; and Pilate
confesses this. Only at the end of the conversation, he asks zi iaziv,
what is truth ? Ecclesiasticus xxii. 8.
39. At the Passover — Therefore the Passover was on that day.
And on that day the assembled people made their request of Pilate.
40. [A robber — Tragic addition ! Pilate offers Barabbas and Jesus;
for their choice, Matt, xxvii. 17. Mey.J

JOHN XIX. 6. 715

CHAPTER XIX.

1. [Then — scourged — Korte thinks the supposition that the scourg
ing was repeated, may be traced to the two pillars, one of which is
shown at Jerusalem, the other at Rome. — When the Jews were urgent
for the crucifixion, which, as usual, was preceded by scourging, Pilate
conceived the plan of scourging Jesus, and, as circumstances should
suggest, either letting him go (Luke xxiii. 22), or sentencing him' to
be crucified. The latter course prevailed, by the violent solicitations
of the people, yet not once for all, or suddenly, but by degrees. Hence,
Luke xxiii. 24, says, not simply sxpivs, gave sentence, but insxpivs,
gave sentence according to the wish of the priests and people. Pilate
yielded to the Jews, and unwillingly delivered up to their will one
whom he would rather have let go ; however, the scourging, with the
mocking that attended it, came after he delivered him up. Then Pi
late, moved with fresh pity, tried to let Jesus go ; and when, for the
last time, he had sat on the tribunal (Matt, xxvii. 19), and had been
frustrated, he at last delivered up Jesus by final sentence. Harm.J
2. The soldiers — The delivering up of Jesus by Pilate, was done
by successive steps.
3. [Prefix to this verse, xai qpyovzo rtpbc auzbv, and came to him.
Tisch., Alf. A pictorial touch. He stands robed before them ; they
come up to him, and mock him with obeisance. Mey. The cry, hail,
Caesar, Xdips Kataap, was usual in public processions, to the Roman
Emperors. Here the mockery of the words applies to the Jews as
well as to Jesus. The cry, King of the Jews, is less in derision of
him than of the nation ; and its empty hope of a corning Messiah.
Lampe] Gave strokes — With a reed ; [but see note, ch. xviii. 22,]
Mark xv. 19.
4. [Omit obv, therefore. Tisch., (not Alf.fJ Behold, I bring — As
though he would not again lead him in. Pilate wishes to seem to act
deliberately. 5. Wearing — Pilate did not check the wantonness of the soldiers.
There was here a strange mixture of jest and serious acts. Saith —
Pilate. For they answer Pilate, ver. 6. Behold the man — So ver.
14, behold your king. An ascending climax. A similar nominative
in ver. 26, 27.
6. When — Pilate had wished to move their compassion, but he aug
ments their cruelty. Saying, Crucify — Matt, xxvii. 22. For they
rejected one appeal of Pilate to them after another, with this mob-
cry, Crucify. [They conclude that he will be crucified, from his

716 THE GNOMON OF THE NEW TESTAMENT.
having been scourged, according to custom. V. G. Our sins cry
Crucify him, louder than did these Jews. Q.J
7. A law — A part of which was the commandment to slay blas
phemers. He ought— They denote his guilt. Nay, but another ought
was under all. Heb. ii. 17. Son of God — Pilate had called him
man, ver. 5. The Jews seem to have fastened on this now.
8. The more — [Gr. ydXXov, which Beng. renders rather. But Eng.
Vers, is better. The dread, which he had felt from the first in
Christ's presence, now increased. Stier.J He did not give assent to
the Jews to put Jesus to death, but rather feared to sin against the
Son of God. [Or against a God's son. This fear was heightened
by the warning of his wife, occasioned by her dream. Matt, xxvii.
19. L.J
9. Whence — Dost thou ask, Pilate ? He was of God and from
above, as he intimated, ver. 11, while seeming to give no answer.
Comp. ch. xviii. 36, 37.
10. [Omit obv, then. Tisch., Alf.J Unto me — This was said with
severity. [And the me, is emphatic. Mey. Transpose, to release thee
before to crucify thee. Tisch., Alf.J
11. No — None either to crucify or to let go, or any other. Given
- — It had been given him to have power. Therefore — Because thou
dost not know me at all. [Or, more fully, because thou knowest not
at all, me, nor thy power, nor what is given thee from above. Caia
phas knew in part, ought to know altogether, all this. Thus
he brings Pilate within his prayer; They know not what they
do. Stier.J He that delivered me to thee — This was Caiaphas.
Pilate, whenever he heard the Son of God mentioned, was afraid:
Caiaphas, when he had heard from Jesus himself that he was the Son
of God, called him a blasphemer, and adjudged him guilty of
death. [Matt. xxvi. 65, 66.]
12. [Cried out — They called from the open air to Pilate within the
judgment-hall ; ver. 9, 13. V. G.J Whosoever— By not adding/or,
they make their language stern and forcible. [Speaketh against — The
world often attempts to harass the kingdom of Christ under a political
pretence. V. G.J
13. [For zouzov zbv Xbyov, that saying, read ziov Xbyiov zouztvv;
these words. Tisch., Alf. These words were true; but, as applied to
Christ, false. But tyrants weigh words, not facts ; and Pilate knew
it. Alf.J In the judgment-seat — The judgment-seat was outside the
judgment-hall, in Gabbatha, Called — In Greek, is not added, for
John wrote in Greek ; comp. ver. 17. Pavement — The Gr. Aidoa-
zpiozov, is a tesselated stone pavement, laid with various kinds of

JC HN XIX . 14. 717
stones, and so like a painting. Gabbatha — An elevated and con.
spicuous place.
14. And it was — The reason why both the Jews and Pilate wished
the affair to be brought to an end. The Preparation was close at hand.
So fy, was, ch. v. 1. Every Friday or sixth day is called the Pre
paration. [Mark xv. 42 ; Luke xxiii. 54 : whence with the Rabbins,
the whole day which precedes the Sabbath is called the evening : Harm.J
and as often as the Passover fell on the seventh day, it was the Prepa
ration of the Passover. [But in this passage, when the Passover fell
on the Friday, the Preparation, was not that of the Passover, or
before the Passover, but rather on the Passover, a preparation for
the Sabbath (as Luther rightly renders it). Mark and Luke, in the
passages referred to, carefully guard against our understanding it
of the Preparation for the Passover ; and even John himself, ex
pressly mentions the Preparation for the Sabbath, ver. 41, 42. The
Passover fell now on one, now on another day of the week ; but, just as
in the exodus from Egypt, according to the most ancient Hebrews, the
Passover fell upon the beginning of the sixth day, (Thursday evening),
so, as often as the Passover occupied that day, the fact was consid
ered worthy -of note. Christ is our Passover : the first Passover in
Egypt, and the Passover of the Passion of Christ, have corresponded
in a manner worthy of being noted by John by means of this very
phrase. Harm. For de, and, read -Jjv, it was. Tisch., Alf.J Third
— Gr. zpizq. Most copies read sxzq, the sixth. [And so Tisch.,
Alf., L., etc., with the common text.] Which is certainly an error ;
as the most learned Hofmann acknowledges. The Evangelists, John
included, everywhere speak of hours of the same kind ; and in this
passage especially, where he is treating of the preparation, the Jew
ish hour must be meant. Now the Jews did not have or reckon any
other hours than those from one in the morning, to twelve in the
evening ; John xi. 9 ; and thus the sixth, seventh, and tenth, are men
tioned, John iv. 6, 52, i. 39. The third hour was obviously that in
which the Lord was crucified; and afterwards darkness prevailed
from the sixth to the ninth hour, Mark xv. 25, 33. [But the reading
rpizq, third, is too feebly supported to be adopted. The apparent
contradiction between the sixth here, and the third hour of Mark xv.
25, seems to require us to suppose that the two Evangelists used dif
ferent modes of reckoning. But we know nothing of this, and hence
are without the means of removing the difficulty. Alf, etc.] We
piously and gratefully acknowledge Lord Jesus, the long time Thou
iidst drink thy cup, hanging on the cross ! And he saith — Pilate did

718 THE GNOMON OF THE NEW TESTAMENT,
not speak in derision, nor yet did he believe ; but in every way tried
to move the Jews.
15. [For de, but, read obv, then. Tisch., Alf.J Answered— Anil
yet they would gladly have set aside Csesar, if they could. They go
so far in denying Jesus, that they deny the Christ altogether: Acts
xvii. 7. [No king but Caesar — Blasphemous and hypocritical subver
sion of the proud words of the Talmud, Israel has no king but God!
And this from the chief priests of God's own people. Stier., Alf.J
16. [Omit xai drrqyayov, and led him away. Tisch., Alf.J
17. [Bearing his cross — The true Isaac bears the wood of his sacri
fice ; the conqueror, the arms of his victories ; the king, the, sceptre
over his people. Q.J
19. Wrote — Not caring what would please the Jews. Jesus of
Nazareth the King of the Jews — Gr. Iqaouc o Na^wpdioc b ftaatXebc
ziov 'loudaiiov. Mark expressed the predicate alone, the King ofthe
Jews; Luke the same, prefixing, This is; Matthew, This is Jesus
the King of the Jews. John gives the very words of Pilate, which
without doubt were the same in the three languages.
20. Many — For a testimony to them. [We are not told when the
inscription, nor indeed, when the cross itself, was raised up. V. G]
For — For not many would have gone far. [Transpose Latin and
Greek. Tisch., Alf.J
21. The Chief Priests — So the Syriac, Arabic, and Anglosaxon Ver
sions have it, without adding ziov 'loudaiiov, of the Jews, which is
read in other copies. The chief priests very often mentioned, and
never are they called The chief priests of the Jews : and in this pas
sage transcribers very easily caught up of the Jews from the follow
ing words. If, however, John wrote this, he intended to mark the
hatred with which the chief Priests of the Jews abhorred the King of
the Jews. He — Gr. ixsivoc, that one. They now speak of him, as
afar. In ch. xviii. 30, they had said ouzoc, this man.
22. WJiat I have written — Pilate thought to care for his own au
thority : he really subserved the Divine authority. [In the person
of the Procurator himself something occurred here of a prophetical
character, as in the case of the High Priest, ch. xi. 51. V. G] 1
have written— Ploce [The same word repeated in a modified sense.]
I have written, i. e., I will not write otherwise.
23. Soldiers— Four. Also his coat— They took. Without, seam
—Appropriate to the holy body of the Saviour. Nor did he ever
rend his garments, [though some, more cruel than these soldiers, rend
his church. Q.J

JOHN XIX. 28. 719
24. [Cast lots — An unusual event, yet not unforetold. V. G.J
These things — Which they had spoken of among themselves.
25. There stood — John through modesty does not mention his own
mother Salome, who also stood by [Mark xv. 40.] Sister — No
brother of Mary is mentioned. She herself was heir of her father,
and therefore transmitted to Jesus the right to David's kingdom.
26. The disciple — It is probable that Thomas also stood at a dis
tance, ch xx. 25, and the others. He saith — He makes no long fare
well, as he shall shortly see them again. Thy son — Thus Jesus
honored John by imparting to him as it were his own name ; Thy son,
saith he, to whom thou mayest entrust thyself. Jesus afforded an ex
ample also of love towards surviving friends : but when he had accom
plished that office of love, he dismissed his mother, and was engaged
with his Father alone at the last.
27. Thy mother — Both by natural and spiritual relationship and
age ; take care of her in mj stead. This consequence love easily de
duced from the brief sentence of Jesus. Enough now had the sword
pierced the soul of Mary : now care is taken that she may not see
and hear the most terrible of all, darkness, desertion, death. Took —
Perhaps would not have dared, if he had not been bidden. To his
own — Gr. e('c zd idia, home. Great was the faith of Mary, standing
at her Son's cross, great her obedience, to depart before his death.
[At least the disciple proved on the spot that he would comply with
the wish of Jesus, and then he took his mother to his own home :
whether in that very hour, before the death of the Lord and the piercing
of his side (in which case John must have returned to the cross, ver.
35); or, after this. The dwelling of John then was at Jerusalem, and
in that dwelling the mother of Jesus abode thereafter. V. G. It is
best to take from that hour strictly. He took her to his home at
once. Comp. ch. xvi. 32. Ewald well remarks that these circum
stances prove that John alone could have written all this. Mey.J
28. After this — After this one event, immediately preceding. [After
the parting of the garments, by which the Scripture, just before
quoted by John, was fulfilled. V. G. The conjecture in the Harm.
is different ; namely, that the phrase after this refers to the whole
crucifixion. For John took Mary to his dwelling, and then returned
to the cross, ver. 35 ; from which we may infer, that not only was
she brought into the house out of the open air before the darkness, but
also that after the first word of Jesus on the cross, which was directed
to the Father, the second word related to his mother, whom he saw
beneath his cross. E. B.J Touzo, this, differs from zauza, these things,
eh. xi. 11. The former is never taken adverbially. Knowing — Believers

720 THE GNOMON OF THE NEW TESTAMENT.
also, in agony, may perceive the end near. All things — For instance,
which is recorded in ver. 24, even of minor matters. Accomplished—
Gr. zezeXeazae. Fulfilled — Gr. zsXsiojdfp The former verb applies
to events ; the latter, to Holy Scripture. The verb diipio, I thirst,
and the verb rezeXeazai, it is finished, are closely connected. The
thirst, in the body of Jesus, had been, what the desertion by the
Father was in his soul. He had been weary in his journey on foot
(ch. iv. 6) ; overcome by sleep in his voyage (Mark iv. 38) ; he had
felt hunger in the desert before (Matt. iv. 2) ; and now, in fine, on
the cross, extreme burning thirst, after the sweat, goings back and
forward, conversations, scourging, and nails. Amidst all these he
had not said, I am in pain; for the fact itself spoke of his pains,
which had been foretold in Scripture ; but he speaks of thirst, in which
all the rest meet and end, asking drink. For the Scripture had fore
told both the thirst and the drink. Thirst is usually most felt when
toil is completely ended, and is only then quenched : ha, that, may
be joined with Xeyei, saith. [The proper connection ; he saith, that the
Scripture, etc. L., Alf. Some (Thol., Mey., etc.) strangely connect
the clause with the preceding ; accomplished, that the Scripture might
be accomplished ; zezeXeazac, iva zeXetto&fj.J
29. Hyssop — The hyssop in those countries being larger than in
ours, could hold with its small branches a sponge full of vinegar.
[ Vinegar — Has the world no return to Jesus but sourness and in
gratitude for his wondrous love ? Q.J
30. It is finished — This word was in the heart of Jesus, ver. 28:
it is uttered by the mouth ; [and uttered, too, before his death, which,
however, was itself the head and chief of those things which were to
be finished. Now his toil was accomplished; the prophecies, even that
concerning the drink, were fulfilled ; and so now all things were ap
proaching the moment of his delivering up his spirit by death into
the hands of the Father. With supreme truth, therefore, he summed
up in one joyful word the past with the most certain and immediate
future. Harm.J Bowed — With presence of mind. Gave up — That
which is delivered up abides.
31. On the Sabbath — This special reason includes that general rea
son, Deut. xxi. 23. [Splendid worshippers of God, after storing up
in their consciences the blood of the Righteous One ! Bupert in Mey]
For — The reason why the preparation urged them to make haste.
High — The Sabbath and the feast, falling on the same day : note also
that the rest of the Lord in the sepulchre added to it. That— (it.
ixeivou. A more appropriate reading than ixsivq ; for the word trap-
ftdziy precedes, and ixeivou is to be referred to it. [So Tisch., Alf,

JOHN XIX. 3 5. 721
etc. The literal rendering is, The day of that Sabbath was, etc. ; but
the sense is the same as the common text.] Might be broken— The
breaking of the legs was formerly effected by a club, as now by the
wheel. Be taken away — The bodies.
32. The first, and of the other — Even for the converted, sufferings
are often in store; and outward misery equal to that of the ungodly.
AXloc, the other, not, the second ; from which we may perhaps infer
that the first, who was earlier released from sufferings, was the con-
Verted one.
33. Jesus — The intended breaking of whose legs, they had put off
to protract his suffering. When they saw — Unexpectedly. There
fore these soldiers, busy with their own affairs, had not noticed the
death of Jesus.
34. With a spear — Which would not affect the bones. Yet the wound
would hold, not merely a finger, but the band : ch. xx. 27, and w'ould
obviously be fatal, if inflicted on a living person. Side — The left
side perhaps. Comp. Ps. xvi. 7. Forthwith came thereout blood an-i
water — That blood came out was strange ; that water also came v a
more strange ; that both came forthwith, at one time, and yet distinct,
was strange in the highest degree. From what quarter of the body
it came, the chest, the heart, or some other part, who shall determine?
The water was pure and real, just as the blood was pure and real :
and the water is said to have flowed after the blood, to show that the
Saviour had poured himself out altogether. Ps. xxii. 14. The as
severation of the Evangelist, at once a spectator and a witness, shows
both the truth and the greatness of the miracle and of the mystery.
Comp. 1 John v. 6, 8, note.
35. He that saw it — John, as apostle. Bare record — John, as
evangelist, [by this very writing, comp. ch. i. 34. De W.J He saw
it when it was done : therefore, after he had quickly taken the mother
of Jesus into his own house, John had returned to the cross, profitin
by this wondrous spectacle. And — And therefore. True — Irre
fragable among all. And he — He who saw it, knows that he speaks
the truth. Knows — Being sure, in the spirit too, not merely in sense.
Said — By speech, in writing. Comp. ch. xxi. 24. ' Thai— The end
of the strong affirmation : ha, that, depends on ysyapzupqxe, bare
record. [For uys?c, ye, read, xai bysic, ye also. Tisch., Alf.J Ye
— Who read this book, ch. xx. 31. Ye might believe — Not merely
that these things are true ; but that Jesus is the Christ. The correl
atives are, bear record and true : knoiveth and believe. He knoweth
that he saith true, and declares that he saith truth, that ye also may
91

T

722 THE GNOMON OF THE NEW TESTAMENT.
36. A bone of him shall be not broken — Gr. ' Oazouv ou auvzpiftq
aezat auzou. Instead of auzou, of him, some Greek Manuscripts,
perhaps also some versions have fite' auzou, from him, from the Sept.
The former accords best with the subject in John ; and with the He
brew 13, in Moses : the Sept. in Exod. .-. 'i. 46, has xai dazouv. ou aoi-
zpiij'iszs dn auzou ; in Num. ix. 12, xai dazouv ou auvzpiipouaiv (Alex,
ou auvzpiipszai) drz auzou. But also in Ps. xxxiv. (xxxiii.) 20, iv If
abz&v (ziov dazstov) ou auvrpiftqaszai, John agrees with Moses, in
using the singular number dazouv, a bone ; with the Psalm, in omit
ting the particle xai, and, which he would not omit if he were refer
ring to the Mosaic ffifyi : Comp. ch. vi. 45, And they shall be, etc.^
Isa. liv. 13 ; and in that he says ou auvzpiftqaezat. Therefore the
Psalm refers back to Moses, John to the Psalm, and to Moses also.
The Passover was a type, 1 Cor. v. 7 ; and the type is fulfilled in
Christ's passion. The bones of Jesus Christ were not broken ; nor
did his flesh see corruption. Tlje cross was the most fearful of pun
ishments ; and yet any other would have been less suitable to a body
which was soon to be raised again.
37. They shall look on him, whom they pierced — Zech. xii. 10,
Sept. and they shall look unto me, in return for their insults (dancing.)
The translators seem to have read npn, danced, for ipi, pierced, though
Lampe denies this. The piercing took place on the cross: the look
ing on him, together with either penitential grief or terror, shall come
in other times. Therefore it is with reference to the piercing that
John quotes this passage. [Both verbs speak of the Jews. The
whole expresses their future believing acknowledgement of him they
had murdered. Mey.J
38. [Omit de, and. Tisch., Alf.J After this — Nothing was done
tumultuously. Secretly — Gr. xexpuyyevoc. So the Sept. Ezek. xii.
6, 7, 12, xexpuyyevoc. Neither Joseph, nor Nicodemus, remained
hidden, ver. 39.
39. [And Nicodemus — Whose faith had already blossomed in a
kind of confession (ch. vii. 50) six months before ; but now it is
manifested by a distinguished work of love. Harm. Hundred
pounds — In permitting this costly burial of, his Son, God sanctions
the last respects paid the dead. Q.J
41. In the place — The cross itself was not in the garden.

JOHN XX. 8. 723

CHAPTER XX.
1. Unto the sepulchre — the stone — Which had been rolled to it, as
usual : ch, xi. 38.
2. And — to — The preposition being repeated, we may infer that
the two disciples were not together. [It does not prove this, but only
that the writer thought of each disciple separately. Mey.J Yet they
went forth together, after one had sought out the other. Mary Mag
dalene is not said to have brought the tidings also to the mother of
Jesus. She remained in the house. Loved — Gr. iipiXst. In other
passages the word used is qydrta. [The former expressing personal
love as of a friend, the latter the love that honors another. L., etc.]
Comp. note on ch. xxi. 15. The Lord — She retains her high esti
mation of Jesus : ver. 13. We know not — She speaks in the name
of the other women also, or of the disciples, whom she knew to be
distressed on the same account. [She perhaps suspected that Joseph
had laid the body of Jesus in his own sepulchre only for a time, un
til he should find another place. V. G.J
3. Went forth— From the city.
4. Did outrun — Here there may be sweetly observed the charac
teristics of disposition in the two disciples : faith in Peter, and love in
John. More swiftly — [Gr. zdytov. ran forward more swiftly.J It
was becoming that John, the younger, should excel in speed ;
Peter, the older, in gravity. Neither, in his movements, has regard
to the other ; both only to the matter in hand.
5. Yet went he not in — And therefore did not see the napkin, etc.
He seems to have been kept back through fear.
6. The linen clothes lie — The Greek order is xsiysva, zd bdbvta, in
ver. 5; but zd bdbvta xeiyeva, here; the clothes, are named first, in
antithesis to the napkin. The same participle, used thrice, signifies,
that these were not thrown aside in a confused and hasty manner. An
gels without doubt ministered to him at his resurrection ; and one of
them arranged the linen clothes, another the napkin. Comp. ver. 12.
For it is probable that the angels had already been there, although
Peter and John did not see them. Comp. Matt, xxviii. 2.
8. Saw, and believed — 77e saw that the body of Jesus was not there,
and believed that it had been removed, as Mary Magdalene had said,
ver. 2, comp. ver. 10. [Nay, the resurrection of Jesus is the theme
of all this part of the history. In this, then, John believed. What
he saw in the sepulchre was rather a proof that the body had not

724 THE GNOMON OF THE NEW TESTAMENT.
been removed. Mey., L., Thol., etc. Did Peter believe too? It
seems not, and that John modestly suppresses the fact. Alf.J
9. [Knew not — John's ideal of faith in Christ's resurrection, is
that which rests on Scripture ; and the purpose of -God. Had the
disciples had this faith before the resurrection, they would riot have
needed this sight to assure them that the Holy One of God should
not see corruption. L., etc.]
10. Went away— As if nothing remained now to be done in this
matter. Again — As before. Comp. ch. xvi. 32 ; Matt. xxvi. 56.
To their own homes — Gr. npbc eauzouc, to themselves, ver. 2. The dis
ciples — Peter and John, who should bear the tidings to the rest.
11. Had stood — With greater perseverance. At the — Gr. npbc zw.
The Dative': ver. 12. Without — This denotes deeply pious feeling;
for usually those who weep find solitude, when they can.
12. Sitting — As if they had performed some service, and awaited
some one to instruct.
13. Woman — They address her respectfully, as if unknown to
them. So ver. 15, yuvai, woman; Kupie, Sir or Lord. Comp. ver.
16, Mapia, Mary! Why weepest thou — She would have had more
reason to weep, if she had found him dead.
14. [Omit xai, and. Tisch., Alf.J When she had thus said, she
turned — She heeds not what any one might say, in the sepulchre.
She is seeking Jesus.
15. The gardener — The article indicates that the garden was
large, so that it could not be kept without a gardener. Sir — Gr.,
Kupis, Lord — Since she gives this title to a gardener, she seems to
have been in humble life. Him — She supposes that the gardener
will understand at once whom she wants. 7 will take — Out of the
garden. She is ready to seek a new sepulchre. [Her overflowing
love, in its sorrow, does not stop to weigh its own strength. Mey]
16. Saith — With his usual look and accent. [With what sweet
ness did this voice overflow her pious soul ! V. G.J She — Believing
at once. [Add Iftpaiazi, in Hebrew, after auztp, unto him. Tisch.,
Alf. In all the fulness of joyful surprise, she is able to utter but
this word, Master. Mey.J
17. Touch me not — She would have done so in adoration; but
Jesus forbids it: For, 1, there was no need to touch him, since she
already believed : 2, close at hand, with his ascension, was a state of
loftier faith, requiring no touch : 3, the tidings were to be home
without delay to the disciples ; comp. Luke x. 4. Not yet — By this
particle the Lord indicates, that the Ascension is close at hand, and
that the disciples ought to make haste. For he delays it for their

JOHN XX. 19. 725
sake, though he could ascend immediately. For — The JEtiology.
[The reason.] Do not touch me : for thou oughtest to go away
quickly to announce this ; afterwards thou, and those to whom thou
shalt announce it, shall be able both to see and to touch me. [This
passage is one of the most disputed in John. It should be remem
bered that ditzou means not merely to touch, but to cling to, seize.
Cling not to me, he means, with expressions of affection, for the time
has not yet come when I shall be glorified, and shall abide in loving
fellowship with you; but go, etc. Thol.J But — An antithesis, 7 have
not yet ascended; I ascend. My brethren — See on Matt. xxv. 40.
[The words in Matt. xii. 50 rest on a different principle. V. G.J
He calls them brethren : for his Father is also their Father ; and by
the title Brethren, he intimates his favorable disposition toward them,
though by their flight and denial of him they had become unworthy
of all their former rank, and he offers to them all the fruit of his
resurrection: being about also to renew their commission, nay, to en
large it: ver. 21. I ascend — Still further. He does not say, I have
risen again; nor, I shall ascend; but, 7 ascend. This time of the
ascension is already viewed as present. Luke ix. 51, note. So the
mention of his coining in glory is immediately connected with his ascen
sion. See Acts i. 11. Where once, he shall come, is written ; after
wards always, he cometh, in the present. Hence the disciples of
themselves would infer, that to see Jesus they must make haste, he
had often spoken of this ascension as near in the word undyio, I go
away. Unto my Father and your Father, and to my God and your
God — Christ called God his God thrice ; on the cross, Matt, xxvii.
46 ; after his resurrection, in this passage, and in the Apocalypse, ch.
ii. 7, note. Elsewhere, he is wont to call God his Father. He unites
the two names, first, in this place : calls him Father, since he derives
his Origin from him; God (never, his Lord), since he has him for his
End ; and shows that every kind of tie binds him to God. More
over, he bestows on his brethren a like relationship with the Father
and God. Yet he does not say our, but my and your. We through
him : he most peculiarly and originally. Here, too, it holds good :
the God (and Father), not of the dead, but of the living ; comp. ch.
xiv. 19. [Mary left him, at his request, without a murmur ; for she
had sought him, not from love to herself, but from love to him. Q.J
19. [The first day of the week — Not the Sabbath, but the day of
the resurrection, Sunday. V. G. Omit auvqypevot, assembled. Tisch.,
Alf] For — The reason why the disciples were together, and the
doors shut. Came — Without the disciples thinking of it, much less
opening. [The language plainly points to a miraculous appearance.

726 THE GNOMON OF THE NEW TESTAMENT.
Thol., Mey.J Peace be unto you — A most seasonable salutation,
driving away fear of the guilt incurred by their flight ; and healing
their offence. A usual formula of peculiar power. [The same formula
is repeated thrice, ver. 19, 21, 26. Choice Passover gifts, peace, the
mission, the Holy Ghost, remission of sins. On his departure, he
had left and given peace to them, ch. xiv. 27, ch. xvi. 33. He how
brings peace to them. V. G.J
20. 77e showed — Forthwith. [Add xai, both, before r«c X£ipa^ his
hands. Tisch., Alf.J Were glad — The style of John is refined. For
their joy was great. Saw — Ver. 18. The Lord — And that restored
to life.
21. [Omit o '/qaouc, Jesus. Tisch., Alf. Read, said he, etc.]
Again — They had not yet altogether comprehended the force of the
former salutation : therefore it is repeated, and so enlarged. Peace
— The foundation of the mission of ministers of the Gospel : 2 Cor.
iv. 1. As — Christ is the Apostle of the Father, Heb. iii. 1 : Peter
and the others of Christ. He does not discourse at length of his
resurrection, but takes for granted the evidence for it, and gives fur
ther instructions. Hath sent — send — Gr. dneazaXxe, neynio. The two
verbs differ : the former depends on the will of both the Sender and
the sent ; the latter, on the will of the Sender apart from that of the
sent. Send I — This, with what precedes and follows, is parallel to
Isa. Ixi. 1.
22. And — Forthwith. Breathed on — With the fresh vigor of life.
This was more distant than a kiss, yet very efficacious. After his
resurrection he did not touch mortals, although he allowed his own to
lay hands upon him. So Ezek. xxxvii. 9. Come, breath, and breathe
upon these dead, and let them live. And saith — As ye receive the
breath from my mouth, saith he, so from my fulness, receive the Holy
Ghost. [Which they had previously : but received afterwards in
larger measure. The breathing here is midway between those mani
festations. V. G.J The Holy Ghost — Under whose guidance ye may
discharge your mission : Acts xiii. 9. An earnest of Pentecost. [In
deed, without an earlier inspiration like this, the disciples could not
have received the full outpouring of the Spirit then. Pentecost works,
not a sudden beginning, but rather the consummation of the conscious
partaking of the Holy Ghost by them. L.J
23. Ye remit — ye retain — See note on Matt. xvi. 19. Are re
mitted — have been retained — Gr. dipisvzai, xexpdzqvzat. The former
is present : the latter, preterite. The world is under sin ; comp. ch.
iii. 18, 36 ; xv. 6. No prophet of the Old Testament ever received
such wide power as the apostles in this place. [These by their profound

JOHN XX. 2 7- 727
insight into men's minds, and the extraordinary measure of their
power, working, besides manifest miracles, and such as strike the
senses, were able, in a peculiar manner, either to remit or to retain.
Yet power of this kind belongs to all, who are taught of the Holy
Spirit, whether or not they discharge the public duty of the ministry
of the word. Nay, the word of the Gospel can avail for the remis
sion of sins to those who yield to the Holy Spirit, even though this be
done without the mediation of ministers : Mark xvi. 16 ; Luke xxiv.
47. V.G.J
24. Called — A formula of interpretation equal to that in ver. 16,
8 Xiyezai, which is to say. Among the Greeks Thomas was better
known by his Greek name. [Didymus — Jiduyoc, a twin, Heb.,
Thomas, dsuv Rob.J Was not with them — Perhaps, because he lived
further off, and had been late in hearing of the resurrection. After
wards, however, he became partaker of the gift which is mentioned,
ver. 21-23. For neither time, nor place, excludes the Spirit. Num.
xi. 29.
25. Said — He seems to have come a little later. We have seen —
Without doubt they spoke also of his hands and side. Unless —
Avowed unbelief. [How far, then, had he been from expecting
Christ's resurrection ! Mey.J He demands both to see and touch by
two distinct senses. [He refuses at least to be inferior to the other
disciples, ver. 20. V. G.J And he does not say, if I shall see, I will
believe, but only, except I shall see, I will not believe. Nor does he
think that he will see, though the others say that they have seen. No
doubt he thought that his views and words were very judicious : but
unbelief, whilst attributing defect in judgment to others, often itself
cherishes and betrays hardness, and in it slowness. [He doubted that
we might not doubt. See Mey. in L.J Mark xvi. 14; Luke xxiv.
25. In his hands — He uses the words of the disciples, ver. 20. [For
«C zbv zunov, into the print, Tisch. (not Alf.) reads ere rbv zonov,
into the place. The change of words answers to the change of sense,
from seeing to feeling. Comp. Grotius: the print is seen, the place
is filled. Mey]
26. After eight days — The first day of the week again (Sunday).
During the intervening days, therefore, Jesus had not appeared. [But
for how many periods of eight days, not to say of eight years, hast
thou cherished unbelief? V. G.J The doors being shut— 'Not yet had
they altogether ceased to fear. Peace — The third time : ver.
19, 21.
27. To Thomas — He had believed before ; therefore he is not even
now cast away. Reach — Apply to. Thy finger— His own words are

728 THE GNOMON OF THE NEW TESTAMENT.
returned to Thomas. How, think you, did he wonder at the omnis-
cience and goodness of the Saviour ! If a Pharisee had spoken thus,
unless I shall see, etc., he would have obtained nothing; but from a
disciple once approved, nothing is withheld. Hither — Demonstrative.
See — Touch and see. Thomas had said, iav yiq idio, except I shall
see. Believing — He had said, 7 will not believe.
28. [Omit the first xai, and. Tisch., Alf.J Unto him — Therefore
he called Jesus Lord and God, and that too, his : in accordance wi'h
the language in ver. 17 : nor are these words a mere exclamation.
The disciples had said zbv Kuptov, the Lord, ver. 25 : now Thomas,
recalled to faith, not merely acknowledges Jesus to be Lord, as he
had before, and that he was risen, as his fellow-disciples asserted; but
even makes a loftier confession of his Godhead, than any one before.
Moreover, the language has the abruptness of sudden emotion, in this
sense, my Lord and my God, I believe and acknowledge that Thou
art my Lord and my God : and the title standing absolutely has the
force of a declaration. A similar Vocative occurs twice in ver. 16,
also in Hosea ii. 23. Artemonius brings forward a new explanation,
that Thomas calls Jesus Lord, and the Father who inseparably exists
in him, God : but in that case Thomas would not have spoken both
titles unto him, Jesus ; but would have spoken one to Jesus, the other
to the Father, by a sudden apostrophe, [abrupt address to a third person]
by no means in harmony with the astonishment of Thomas. If this
had been the idea of Thomas, John would not have added, auzip, unto
him. Thomas had before expressly rejected faith not in God the Fa
ther, but in Christ : therefore now he expresses his belief not in tho
Father, but in Christ. [This confession is approved, ver. 29. V. G]
29. [Omit Oiopa, Thomas. Tisch., Alf.J Thou hast seen — And
touched. Thou hast believed — Dost exercise faith [in my resurrec
tion.] Blessed — The blessedness of Thomas is not denied, but a rare
and splendid lot is ascribed to those who believe without seeing. For
even the rest of the apostles believed only when they saw. [There
is hardly a doubt but the apostles placed the faith of believers who
had not seen Jesus, higher than their own. V. G.J
30. Alany— Ch. ii. 23, iii. 2, vi. 2, vii. 31. Did— Before the
passion, and after the resurrection : for in the presence of his disciples
is added. The disciples, more than others, saw his miracles, before
his passion ; [yet so that any one of the disciples was spectator of
nearly all the signs, and therefore a legitimate witness. V. G.J: they
alone saw them after the resurrection. Both are treated of in this
Gospel ; but this summary [Symperasma. See Append.] refers
especially to the last class; and appropriately, after mentioning

john xxi. 1. 729
Thomas's faith, commends faith to all, as the scope of the book. [Omit
auzou, his. Tisch. ,^ Alf. Read, the disciples.J This book — John's.
Add, those of the 6ther Evangelists also.
31. That — The scope of the Gospel. These signs, which have
been written, in connection with those which Matthew, Mark, and
Luke, have written, abundantly demonstrate Christ's glory.* [These
last two verses are a formal close of the whole Gospel, L., Mey.,
Thol, etc. See ch. xxi. 25, note.]

CHAPTER XXI.

1. [This chapter is evidently an appendix. See ch. xx. 30, 31. Alf,
etc. So Beng. in V. G.J After these things — More than eight days,
as it seems, intervening, for they had not expected another manifes
tation : ver. 4. John proves by an example that he might have re
corded more miracles : ch. xx. 30. Omit b Lqaouc, Jesus. Tisch.,
* The proof's of Christ's omniscience are given in a note to ch. xxi. 17. He gave
proofs of his omnipotence when he converted tile water into wine, John ii. 6, etc. : purified
the temple, ch. ii. 13, etc. ; Mark xi. 15, etc. ; drove off fever, ch. iv. 47, comp. ver. 52;
Mult. viii. 14, 15: cleansed the leper, Matt. viii. 2, 3, nay, even ten lepers at once, Luke
xvii. 12, etc. : healed paralytics, Matt. viii. 5, etc., ix. 2, etc. : restrained and cast out
demons, Mark i. 23, 24; Mutt. viii. 28, etc., ix. 32, 33, xii. 22, xv. 22, etc.; Mark ix. 17,
etc. j Luke xi. 14: healed diseases of years' continuance, xii. 18,38; Matt. ix. 20, etc. ;
Luke xiii. 11, etc.; John v. 5, etc. : gave sight to the blind, Matt. ix. 27, 28 ; Mark viii.
22,23; Matt. xx. 30, 31, nay, even to one born blind, John ix. 1, etc.: restored the
withered hand, Matt. xii. 10, 11 : commanded, the wind and sea, Malt. viii. 26; Mark
vi. 51, also the fishes, Luke v. 4, 5 ; Matt. xvii. 27; John xxi. 6 : satisfied now five, now
four thousand with a few loaves, Matt. xiv. 18-21, xv. 34-38 : raised the dead, Matt. ix.
18, etc. ; Luke vii. 11, etc.; John xi. 1, etc. : gave to the disciples also power to perform
miracles, Matt. *, 1, xiv. 28, 29 ; Luke x. 9, 17, 19 ; Mark xvi. 20. To these are to be
added the cursing of tho fig-tree, Matt. xxi. 18: the might of his word, I am he — let
these go their way, John xviii. 4, etc. : the healing of Mulchus, Luke xxii. 51 : the mirac
ulous feast, John xxi. 9. Very often crowds of sick were healed, Matt. iv. 23; Luke v
17; Matt. ix. 35, xii. 15 ; Mark vi. 5: Matt. xiv. 14; Mark vi. 54, etc. ; Matt. xv. 30,
*'x. 2, xxi. 14: demoniacs especially, Matt. iv. 24, 25, viii. 16; Mark i 39; Luke vii.
SI, viii. 2. In general, even immediately after his ministry began, many miracles are
recorded, John ii. 23. In the Saviour himself very wonderful ones occur: his fasting,
Matt. iv. 2 : his escape from the hands of his enemies, Luke iv. 2), 30 ; John viii. 59 :
walking on the sea, Matt. xiv. 25 : transfiguration on the mountain, Matt. xvii. 1, etc.;'
death, resurrection, appearances, ascension, Matt, xxvii. ; MarU xv. ; Luke xxiii. ; John
His., etc. Jesus is Christ, the Son of God. Harm.
aa

730 THE GNOMON OF THE NEW TESTAMENT.
Alf. Read, he showed. Manifested himself— Qr.itpavipiooeveaozbv.
This has a grander sound than itpdyq, appeared. At the sea — Yet so
that he did not enter the sea, after his resurrection : comp. Rev.
xxi. 1.
2. Together — In one place, in the house, seven. ' Thomas — All
the less willing to be absent now, all the more strong, and to be
strengthened. Nathanael — Ch. i. 46, note. The sons of Zebedee—
John wrote this book ; for any other writer would have named him'
and his brother, immediately after Peter. He assumes, too, as a
thing known from the other Evangelists, who the sons of Zebedee
were, as well as Zebedee himself. Of his disciples — Apostles or others.
3. I go a fishing — By necessity, not for gain : ver. 5. A remark
able example of auzoupyia, manual labor, without affecting apos
tolic dignity. We also — They were now. not so much afraid. Into a
ship — Called in ver. 8, a little ship. [Omit eudbc, immediately.
Tisch., Alf.J
4. The morning — When they had toiled long. [Knew not — So
changed in appearance was the risen Saviour. Mey.J
5. Children — A title referring to age. He addresses them as a
stranger, in love, from above them, as eternal Wisdom. Meat — As a
fish. No — Art varies in its result : but ver. 6, the Divine blessing i3
ever the same.
6. Right — A most precise direction. The power of the Lord col
lected the fishes there. Draw — Gr. xuaai. The verb aupeiv, drag,
ver., 8, implies greater force. >
7. [ That disciple — to Peter — Again the peculiar dispositions of Pe
ter and John show themselves. Por the former was fiercer, the latter
loftier ; the one had more zeal, the other keener insight. Hence
John first recognizes Jesus, but Peter first comes to him. Chrysost. in
Mey.J Saith — A quiet life observes things of God more quickly,
than an active life : and yet the latter affords opportunity to do so,
and does not fail of fruit in the case of saints. Fisher's coat — Gr.
inevduzqv, which Suidas explains to mean, the inmost garment. But
the Septuagint renders by it byn, a long upper garment or robe.
Girt — Peter treated with reverence the presence of the Lord, though
clad in a more homely manner before, among his fellow-disciples. 7«
undress — [Not naked, but Gr. yuyvbc, without the outer gar-
ment.J He had thrown off his robe or outer coat. Cast himself
into the sea — To reach the Lord sooner by swimming than on the
ship. Comp. Matt. xiv. 28. The love of Jesus draws through fire
and water.
8. For — They, too, could come quickly. The net— Left by Peter.

JOHN XXI. 14 731
9. They see — : Unexpectedly. A miracle. A small fish — Gr. d</>dptov.
[This word, however, has no diminutive force in the New Testament;
butmeans in general, afish.J But one. Aloof — Gr. dpzov. One, ver,
13. Jesus gave his disciples a feast: and filled all with that food
which one guest might have eaten.
10. Bring — Thus the disciples clearly saw that that fish was as
really a fish as the rest. Of — They were permitted to keep tho re
mainder of the plentiful supply. Have — caught — By the Lord's gift
they had caught them: and yet he courteously says, that they have
caught them. Now — Demonstratively, in order that they might at
tend. The antithesis is ver. 3.
11. Great fishes — Which just now the great Lord had called, little
fishes, ver. 10. Thus they obtained their livelihood until their jour
ney to Judea. A hundred and fifty and three — It is wonderful that
the actual number is thus expressed here, and not in Luke v. 6 (since the
count might have impressed the disciples more deeply then), though
it is so near the round number one hundred and fifty, to which, too,
the word &c, about, might have been added as in ver. 8. The num
ber one hundred and fifty-three, is memorable. Jerome on Ezek.
xlvii., remarks : " They who have written of the natures and pecu
liarities of animals, who have learned Halieutica, [the art of fish
ing, the title of a poem by Oppian,] in both Latin and Greek, of
which Oppian, a Cicilian, is a most learned poet, assert that there
are one hundred and fifty-three kinds of fish, which were all taken
by the apostles, and not one remained uncaptured; while both the
noble and low, the rich and poor, and every class of men, are being
drawn out of the sea of this world, for salvation." Comp. Matt. xiii.
47. Of every kind — was not broken — A new miraculous circumstance.
[However right our occupations, they are truly successful only in pro
portion as Jesus is in them. Q.J
12. Come — The Lord receives his disciples at the banquet. Verse
9 gives the preparation for the meal. Dine — Gr. dptazqaazs, i. e.,
ye. Jesus had no need of eating. Dinner (comp. ver. 4) implies
that he showed himself for many hours. [But the word properly
means breakfast. Alf, etc. For oudsic de, and none, read oudsic, none.
Tisch., Alf.J None — The great solemnity of this feast. Knowing
—Syllepsis. [An interruption of the grammatical construction. Here
knowing, Gr. sidbzec, is plural ; while no one, oudsic, is singular.]
13. [Omit obv, then. Tisch., Alf.J
14. The third time — He is speaking of the more solemn appear
ances, recorded here, given to the disciples together. [In fact, already
in ch. xx 14, 19, 26, John had recorded three appearances of the

732 THE GNOMON OF THE NEW TESTAMENT.
Saviour, if that to Mary Magdalene be taken into account. But in
this ch. xxi., deeming it advisable to add some particulars concerning
Peter and John by way of an appendix, he adds one appearance also
in order that of those granted vouchsafed to a number of the apostles
together, there might be three altogether recorded in this Gospel
Harm.J Thomas also was present twice. [Omit auzou, his. Tisch.
Alf. Read, the disciples. J
15. When — Their eating had been chiefly silent. Silence at the
beginning of a feast is not only a part of politeness, but is in keep
ing, too, with modesty and self-control. Jesus — Gr. 6 Iqaouc. The
Byzantine and Latin formerly omitted these words, as appears from
Augustine. Nor were they in the Reutlingen manuscript, from the
first hand. [For ,Iiovd, Jonas, read 'Jiodvvou, John. Tisch., Alf.J
Lovest [amas] thou me — The Lord asks three questions : Lovest thou
me more than these ? Lovest thou me ? Lovest thou me ? Gr. ipiXeic,
dost thou esteem ? Thrice Peter answers, 7 do esteem thee. 'AyanHv
expresses the love of relationship and affection : iptXetv, that of the
judgment. Others make this distinction, that dyanilv is simply to
love ; ipiXsiv, to love so that we would kiss one : and this is the distinc
tion which Eustathius upholds ; but Peter's answer, tptXd>, I love, does
not seem to have been more emphatic than the question of the Lord,
dyanqc ys, lovest thou me ? Where the difference is not expressed, the
one includes the other. [dya-Cv seems to express rather that rever
ential love given to both God and man ; ipdeiv, the personal human
affection. Peter's use of the less exalted word, therefore, implies, at
once, a consciousness of his weakness, and strong personal love to
his Master. Alf. He does not answer the more than these. His fall
has made him lowly-minded. Mey.J Jesus, now that Peter's faith
was established, questions him about his love : which is the character
istic of a Shepherd. On this condition of love depends all mentioned
in ver. 15, etc., and ver. 18, 19. More than these— Thy ftllow-dis-
ciples. So ouzoc, this man, ver. 21. Peter had said before that he
would excel these : Matt. xxvi. 33 ; but now he simply says, 7 love
thee : he does not add, more than these. Yet he had lately shown
himself most desirous for the Lord, ver. 7. Thou knowest — Peter
had given a proof of the contrary by his late denial : now, instead
of argument, he appeals to the knowledge and omniscience of Jesus.
Feed — The words, more than these, indicate that Peter is here restored
to his place, which he had lost by his denial ; and at the same time
that something is assigned to him above the other disciples, but noth
ing from which the others are excluded : for in truth they also loved
Jesus, ch. xvi. 27. Let him who neither loves nor feeds, but devours

j o 11 n x x i . 16. 733
them, cease, under pretence of the succession to Peter, to snatch this
for himself, and himself alone. Rome can no more claim Peter as
her own, than Jerusalem or Antioch, or any other place where Peter
acted as an apostle : nay, Rome, the capital of the Gentiles, least of
all. For Peter was one of the apostles of the circumcision. There
is one feature peculiar to Rome, that the blood of the apostles, includ
ing even Peter, shall be found in her : Rev. xviii. 20, 24. My lambs
— Jesus is the Lord of the sheep and of the lambs. He loves his
flock, and entrusts it to one that loves him.
16. [For Jonas, read John, as ver. 15. Tisch., Alf.J Feed — Thi3
verb Peter repeated, 1 Pet. v. 2. Sheep — The Latin Vulg. has, aguos
lambs, again; although it comes to the same thing, as we shall pre
sently see. By far the most frequent quotation among the ancients,
was, Feed my sheep. Thus more modern transcribers have introduced
into John the form which Ancient writers employed; and John seems
to have written dpvia, lambs, in this second place, and the xpbftaza,
sheep, seems to be a later insertion. [But in his Testament, and in
V. G., the common reading is adopted. E. B. So all editors.] Thus
there are three different sentences in ver. 15, 16, 17, ftbaxs zd dpvia
pou, feed my lambs; noipaivs zd dpvia pou, shepherd my lambs;
ftoaxe za Ttpbftazd you, feed my sheep. In these three sentences the
flock committed to Peter is distributed into three ages ; and the flock
of the first age is called lambs ; that of the third age, sheep (among
which, however, lambs are always growing up) ; therefore the flock
of the second age may be considered as sheep still somewhat tender,
or lambs already somewhat hardy. The distinction between the
nouns, which the Greek language hardly bears, is compensated for by
the distinction of the verbs, ftbaxe, feed, and Ttoiyatvs, shepherd; the
former is part of the latter. And, though the Hebrew language did
hot admit of these distinctions in the words, it does- not follow that
John could not have expressed the sense of our Lord by the appropriate
distinctions which the Greek words afforded. It is with this meaning
that the Syriac Version puts, in ver. 15, 16, 17, after the verb, Feed,
three different nouns, corresponding to lambs, young sheep, sheep.
And similarly Ambrose writes on Luke xxiv., " In fine, in the third
instance Peter is desired to feed, not the lambs, as in the first in
stance, nor the little sheep, as in the second instance, but the sheep ;
that when more perfect, he should govern the more perfect." Maxi-
mus says, in his discourse on Peter and Paul, that the little sheep and
the sheep were entrusted to Peter. Neither of these writers, indeed,
reads in ver. 16, npoftdzta, little sheep; as Bellarmine contends, seek
ing to find marvelous classes of sheep, subject to the Pope: but at

734 THE GNOMON OF THE NEW TESTAMENT.
all events those ancient writers acknowledged the climax in the three
sentences, which most delightfully accords with 1 John ii. 13, etc. Thir
ty-six years elapsed between this discourse and Peter's death : and this
discourse divides that space of time into three periods, nearly equal.
First, Peter fed the tender Christian Church, or the lambs; a title in
harmony with that in Acts, disciples, to which afterwards the title
brethren, succeeded. See on Matt. x. 1, 2. In the second period,
he brought, ruled, and gathered together, the sheep. In the third,
he fed the Church collected out of Jews and Gentiles, up to the time
of his martyrdom.
17. The third time — Comp. ch. xiii. 38. The decisive number.
[For Jonas, read John, as ver. 15. Tisch., Alf.J Was grieved — Thus
he felt suitable distress. And he said — At this point, as it were
wearied out, he pours out his whole self. [Lord, Thou knowest all
things — Peter, with the other disciples, had had most abundant proof
of the Omniscience of the Lord Jesus. Notice first the proofs in
John's Gospel. Jesus knew who Simon was, ch. i. 42: the mind and
action of Nathanael, ver. 47, 48: what is in every man, ch. ii. 25:
the deeds of the woman of Samaria, ch. iv. 29 : what he himself was
about to do, ch. vi. 6 : the treachery of Judas and of others, ch. vi.
64, 70: the death of Lazarus, ch. xi. 11: that his hour had come,
ch. xiii. 1 : the treachery of Judas, ver. 8 : the denial of- Peter, ver.
38 : the disciples' desire to question him, ch. xvi. 19 : and all
things, ver. 30 : the several things which awaited him, ch. xviii. 4 :
and their consummation, ch. xix. 28. Moreover, according to the
report of the rest of the Evangelists, he knew the thoughts of men,
Mark ii. 6, 8 ; Luke vi. 8, vii. 47 ; (comp. ver. 39 ;) Matt. xii. 25,
xvi. 8; Luke ix. 47, xi. 17. Also, what was Solomon's raiment;
Matt. vi. 29 : What Sodom, Tyre, and Sidon would have done had
they seen the works of Christ, ch. xi. 21, 23. He predicted his Pas
sion, Matt. xvi. 21 ; Mark viii. 31 ; Luke ix. 22, etc. : The destruc
tion of Jerusalem, Luke xix. 43 ; Matt, xxiii. 35, etc., xxiv. 2, etc. ;
Luke xxiii. 28, etc. : The circumstances which should accompany hisi
entrance into the city and the Paschal feast, Mark xi. 2, etc., xiv.
13, 15, 27 : And very many other things of that kind. Harm]
18. Verily, verily — Even after the Resurrection the Lord employed
this most weighty form. Young — Gr. vetuzepoc, younger. The com
parative, comprising the years of Peter, up to the threshold of old
age. . Thou girdedst thyself— As ver. 7. Walkedst— As ver. 3.
Whither thou wouldest — So he had done, ver. 7. Shalt be old— It is
implied that Peter should reach old age, 1 Pet. v. 1, but not a great
age. Shalt stretch forth — After the manner of those crucified, thine

JOHN XXI. 2 2. 735
hands, to be bound to the cross-beam of the cross. Gird thee— With
a cord. Carry — To the stock of the cross, to be fastened to it with
thy whole body. Men were bound to the cross, while the nails were
fastened in. Antithesis, didst walk about. Whither — Namely, to
the place where the cross is set up. This passage must be so ex
plained as not to apply to every punishment. Wouldest not — Accord
ing to nature.
19. Signifying — Such predictions are sometimes given to those who
excel in love and faithfulness. By what — John wrote the book be
fore Peter's death : and the event, a few years after, corresponded to
the prediction of the Lord through John. Comp. ch. xii. 33. Should
glorify — Chiefly by suffering, not merely by doing, the saints glorify
God. He saith — Forthwith. Follow me — Aside to hear what I have
to do with thee alone ; also, to undergo the cross, ver. 18, 22, ch.
xiii. 36. [This secured to Peter alacrity to follow Christ, for the
whole course of his life. V. G.J This following intimated not so much
the similarity of Peter's death by the cross to that of Christ, which
had already been intimated, as the fact that Peter's death should be
separated from that of the Lord by no very great interval, compared
with the long stay of John. For What is that to thee ? follows. He
had first said to the disciples, Follow me, [ch. i. 43.] The continua
tion of the beginning completes Christianity. This was especially
the disposition of Ignatius, to follow on to Christ.
20. [Omit de, then. Tisch., Alf.J Turning about — He had there
fore begun to follow. No prediction is given to James, who was to
die before Peter and John ; and from this very fact he might have
inferred his speedy consummation. Which also — As before, at the
supper, so now also he sought the same place, and was leaning on
Jesus' bosom, almost with more familiarity than Peter liked. Leaned*
on his breast — Abbreviated for, he had lain in the bosom of Jesus,
and lying there had turned towards his breast, ch. xiii. 23, 25. Sup
per — Gr. zip de'mviy, the supper. That memorable one on the day be
fore the passover supper.
21. Saith — Supposing that he alone has been ordered now to
follow. What — We devote ourselves to the Divine will, more easily
than we lay aside curiosity about others, especially our equals, or
nearly so.
ji 22. Saith — The Divine counsels respecting brethren are more hid
den than respecting the ungodly. Comp. ver. 20, of the traitor. If
—Never did the Lord give an unmixed repulse to his friends, how
ever unseasonably they questioned. Hence even here he does not
. repress Peter with unmixed sternness, but gives darkly an intimation

736 THE GNOMON OF THE NEW TESTAMENT.
of kindness : just as also the relative auzbv, he or him, which is more
gentle than the demonstrative zouzov, this man, would" have been in
his reply. Therefore there is an ambiguity both weighty, and pleas
ing. For the conditional if does not affirm, if Jesus' words are
understood to refer to his coming in its fullness ; his words hold good
in the strictest sense, if of his coming in its beginnings. And, in
deed, the brethren felt that the if (since) was not employed altogether
strictly by the Lord : although they ought not to have set it aside
wholly : ver. 23. That he — So an intimation of what should befall
him is given to John, who was less forward to ask (for before, too, he
had not asked until prompted, ver. 20), but yet wished to ask. More
is revealed to the less curious. I will — The power of Jesus over the
life and death of his people : Rom. xiv. 9. Tarry — Remain on earth.
1 Cor. xv. 6. On the contrary, the dead are termed drte/Sovzec; the
departed. Augustine interprets it expectare, to await: awaiting no
doubt accompanies tarrying : but tho notion remaining continues with
out sacrifice of truth. Until I come — That is, until I shall in very
deed be coming in glory, and so John will be able to testify of me in
the present, Behold he cometh [Rev. i. 7]. The time of the Lord's
coming immediately follows the destruction of Jerusalem : Matt.
xxiii. 39, xxiv. 29, note : and John was permitted to describe this
coming Apocalypse. The chief of the twelve apostles were the two, '
Peter and John : the former, the foundation ; the latter, the top-
stone : if a third is to be added, it is James, the first martyr of the
twelve, who was present also at this — which was rather a feast than
a conversation. Here, in a figure, Peter received the promise of the
cross ; John of his great Apocalypse. And the martyrdom of Peter
was, as it were, the middle point between this discourse of the, Lord
end the death of John ; the years 30, 67, and 98, of the received
era, claiming these three important events. Thus only is the anti
thesis to be perceived more fully : Peter through death follows Jesus
on his departure out of the world: ver. 19, note: but John remains
in the world, until He come. In truth, the ministry of John, in writ
ing and sending the Apocalypse, is an equivalent to the cross of
Peter, because of the most severe trials to be endured by the former
meanwhile : Rev. i. 17, x. 9, 10. Nor was the writing of the Apo
calypse less fruitful for the Church. John was to survive all dangers
and remain in life, until after the death of almost all his colleagues,
the overthrow of the Jewish state, and the foundation of the Chris
tian Church, the fit time should come to be the minister of the
Apocalypse, which has for its prow and its stern that frequent and
solemn, He cometh, I come, Come, ch. i. 7, xxii. 20, etc. For it

JOHN XXI. 22. 737
was becoming that the Apocalypse should not be published sooner,
yet should be published by an apostle. Wherefore the promise which
was formerly given to John, with others, Matt. xvi. 28, note, is now
in this passage confined to John alone, in a manner remarkable, pre
eminent, and new. A thing is often said then to come to pass, when
vividly presented before us as future : see note on Acts xiii. 33 :
hence the Lord is said to come in that most vivid, prophetic, and apo
calyptic representation. And not only in vision, but in John's eyes
and feeling, and after that most solemn declaration, and especially at
the time of John's death, and afterwards, he is in actual fact rather
coming, than to come. For whilst John remained, the fulfilment be
gan, the trumpet having been given even to the seventh angel, Rev.
xi. 15, note. And as all the forty days after the Resurrection were
days of Ascension (John xx. 17, note), so the time of the Coming to
judgment, is at a very brief interval after the Ascension, sipce no
other step intervened ; Acts i. 11. For the sitting at God's right
hand does not differ from the Ascension, except in so far as the ac
tual state from the act. Therefore Christ expects, ready, Heb. x. 13 ;
1 Pet. iv. 5. The mention of his coming includes all the earlier
events which. the Apocalypse contains. There is one last hour, upon
which also the coming of Antichrist, falls, 1 John ii. 18. Immediately
after the Apocalypse, John departed and died (Comp. Luke ii. 26,
29), after great afflictions, by a natural death ; like Daniel, ch. xii.
13 ; with whom John had much in common. In fine, that sentiment,
until John shall write the Apocalypse, could be expressed in the
words, until I come, with the same truth and propriety with which
John, when writing the Apocalypse, wrote that the Lord comes. Thus
the forerunner and the messenger of both the Lord's first and second
'comings, John the Baptist and John the Apostle, bore one name. The
history of the Old Testament is arranged by the lives of patriarchs
and kings, and by the weeks of Daniel : but the Apocalypse has pre
dicted the periods of the New Testament history, which was to follow.
The whole golden chain is completed in the middle, first by the life
of Jesus Christ, then next by the tarrying of John, who is also the
only Evangelist that has recorded all the Passovers and the years in
tervening between the baptism of Christ and the time of this discourse :
the only one who has given a chronology of all the times of the New
Testament. See how great consideration was conferred on the be
loved disciple. What is that to thee — This brings the curiosity of
Peter within bounds; but it more especially intimates, that his course
would he already ended, while John was still doing his work, and sub
serving the advent of the Lord. Peter was perfected by martyrdom
93

738 THE GNOMON OF THE NEW TESTAMENT.
several years before the destruction of s Jerusalem : that destruction.
was before the Lord's advent. Thou — A weighty and kind command.
Follow — Me—, The Imperative contains the future : Attend to this
thy part ; have his to him, surviving thee. Similarly the language
relating to John, intimated not only what the Lord could have done,
but what should be.
23. Saying — See how much more trustworthy is the written letter
than a saying. The saying, even among the brethren, without any
fraud, was interpolated by error : the hand of the apostle remedies it,
and is uninjured to-day. The patrons of traditions are themselves at
war both with ancient and modern books. ' Brethren — Those seven,
ver. 2, and the rest of that age, or rather those living when John
wrote. Otherwise there would have been, at so late a day, no need
of refuting the error, which seemed to be confirmed by the apostle's
living so long. They learned the appellation, brethren, from ch. xx.
17. That disciple — Gr. ixsivoc, which has the effect of giving distinc
tion. Should not die — They substitute this for different words, omit
ting iav, sa>c, if, — until, and straining the antithesis between follow
and tarry. Yet they recognized the fact, that at the actual coming
of the Lord, all mortality shall be done awray. An instance of the
weakness which remained in the understanding of the disciples before
the coming of the Paraclete ; nay more, of the universal perverseness
of men, in receiving the words of Christ, especially those of the'
Apocalypse, of which there is here a contraction. Not — John care
fully obviates the forced and erroneous explanation, lest an utterance
should be attributed to Christ, which was not Christ's. For it might
seem at John's death, that one thing had been foretold to him by the
Lord, and a different thing came to pass. In the divine words, all
the points must be held with precision ; and we must especially guard
against adding anything : Rev. xxii. 18. [For by a very slight
change of the words, such as may seem of no consequence, the genu
ine sense may be wrested. V. G.J Such care did John and the other
Evangelists employ in relating the words of Christ. They have not
reported all in just so many and the same words ; yet altogether, ac
cording to the meaning of the Lord ; so that they may and ought to
be regarded just as if they were the very same words.
24. This — Therefore at that time, the disciple yet tarried, and
his tarrying, after so many years had elapsed, was a proof of the truth
of the Lord's words, and the power of his will. Testifieth — In word,
surviving. The ypdipac, wrote, corresponds to this. And we know—
John himself may have prescribed this clause to the Church, which
would willingly read it in public, and accord it a believing assent,

JOHN XXI. 2 5. 739
But if the Church has added this, it no more derogates from the au
thority of the work, than that little verse which Tertius interwove
with the Epistle to the Romans ; or (if I may add this) than the lit
tle clause on the death of Sleidanus, added to his Commentaries,
which was perhaps begun by himself and finished by a friend.
25. There are — The Present. They were present to the mind of
John; and no doubt he used to relate many such things in conversa
tion. Other things — Christianity suffers no less from this fact, that
some things which the apostles wrote are not extant now ; for it is
not prejudicial to it even that many of those things which Jesus did
and said were never so much as recorded. Every one — The facts and
all their attendant circumstances. I think — By this word the ampli
fication is modified. The singular number shows that John wrote this
verse. The world — John had a most exalted opinion of the multitude
of Christ's miracles. Contain — Gr. y^iopqaat, comprehend. This is
not to be taken of geometrical, but of moral capacity. Believers
would comprehend : but for them enough has been written : ch. xx.
31. The world would only perplex itself further : the duly regulated
brevity adopted is therefore for its interest. Such books as this which
John wrote would of themselves equal many libraries : (but how much
less would the world comprehend books on the other things which the
exalted Jesus is doing?) and very many copies of the books would
have existed : and the critics and commentators would have consid
ered much more trouble given them. Already at that time it seems
that this Epiphonema, [an exclamation after an important history or
argument,] was suggested to John by the diligence of many in multi
plying copies and the pious admiration of believers, expressed in ver.
24 : so that he says, Your admiration would be much greater, if you
knew not only these things which I have written, but also all the rest.
I have not told you all. [Omit dyqv. Tisch., Alf. The authenticity
of this Twenty-first Chapter has been much disputed. The evidence of
all the Greek1 manuscripts is in favor of its genuineness ; but ch. xx.
30, 31, is so evidently intended as the conclusion, that ch. -xxi. can
only be viewed as an appendix. The question is, whether by John
or a later hand. L, De W., etc., think the whole chapter an addition
by another. But Thol, Mey., Bruckner, (in De W.) successfully
defend all save ver. 24, 25, which are omitted in some manuscripts,
and are generally thought to be by a disciple or the Ephesian church.
Alf, however, is fully convinced that the whole chapter is an appen
dix added by John, in a second manner, a later style.]

740 THE GNOMON OF THE NEW TESTAMENT.

ANNOTATIONS

ON THE

ACTS OF THE APOSTLES.

This book, wherein Luke records the Acts of the Apostles, especi
ally of Peter and Paul, stands between the Evangelists and the writers
of Epistles, and is thus central. It contains not only a summary of
the Gospel history, but also a continuation of the history of Christ,
the issue of his predictions, and a kind of supplement, in those things
which, through the Paraclete, he imparted more abundantly to his dis
ciples who had been before somewhat infirm. See John xvi. 12, etc.
It also contains the seed and life of all things set forth in the Epis
tles. The Gospels treat of Christ the Head : the Acts show that the
same things are carried on in his body, which is quickened by his Spirit,
harassed by the world, and defended and exalted by God. We have
the sum of this, Eph. i. 20, 22. And the departure of Christ, and
the coming of the Paraclete, make this book more like the Epistles
than the Gospels. Chrysostom, in the beginning of' his first homily
on this book says, that in his time, it was altogether unknown to many.
Would that as much care were now bestowed on it as ought to be.
Herein Christian doctrine is set forth ; and its method toward Jews,
Gentiles, and believers ; that is, toward those to be converted, and
those converted. Also, the obstacles it meets in individual men,
classes of men, and various ranks and peoples. Also, the spread of
the Gospel, and that great revolution among Jews and Gentiles. The
victory of the Gospel, extending from one meeting, to temples, houses,
streets, market-places, plains, inns, prisons, camps, palaces, chariots,
ships, villages, cities, islands : to Jews, Gentiles, prsetors, generals,
soldiers, eunuchs, captives, slaves, women, boys, sailors ; to the Areo
pagus, in fine, to Rome. Vengeance inflicted on hypocrites, wicked

ACTS. 741
imitators, enemies, and adversaries. The preservation of Apostles,
and the Church. Incomparable fruits in life and death. Very many
strong points, and characteristics of the Christian religion and argu
ments for its truth and efficacy. Also, a specimen of its discipline
and economy, and the idea of the Christian Church, and of the Evan
gelical office.
It has seven parts : —
I. Pentecost, with preceding events, Ch. i. ii.
II. Acts in Jerusalem, and in all Judea,
and in Samaria among the CIRCUM
CISED, - iii.-ix. xii.
III. Acts in GffiSAREA, and admission of
Gentiles, - - - - x. xi.
IV. First journey among the Gentiles, that
of Barnabas and Saul, - - xiii. xiv.
V. The deputation, and the council of Je
rusalem, on the equal rights of Jews
and Gentiles, ... xv.
VI. Second journey of Paul, - - xvi.-xix.
VII. Third journey, to Rome, - - xix. 21-xxviii.
Justus Jonas, in his dedication, A.D., 1524, thus applies these parts
to our times : " The facts themselves which occur now in our age, ren
der more clear to us, not only this book, but also the remainder
of Scripture, inasmuch as we now see clearly, that the truly godly
suffer thus. Miracles are performed daily, not inferior to what were
then performed. For who is there that would not account the sudden
change wrought in the world a miracle of the highest kind ? Why
not with good reason compare Luther, the Gospel preacher, up to this
time assailed by so many of the wise and powerful of this- world, and
surviving still, though the Pope rages, and Satan, and all the gates
of hell oppose, with Paul, preserved from the forty conspirators, and,
from so many cunning plots of enemies ? Self-indulgent men fancy,
that the apostles have so provided for the ease of posterity, and have
so endured the chain of the Gospel, that now in consequence, the
monks and priests may the more, tranquilly pamper their bodies with
every luxury ; as if, indeed, there were now no Satan, or the world
and the flesh were now at one with the Gospel."

742 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER I.
1. The former treatise, indeed — The word indeed, Gr. yev, would
regularly be followed by de, but, with the clause relating to this second
treatise. [For instance, this : but this second treatise is to contain the
further course of the history onward from the ascension. Mey.J But,
instead, we have the fact, the treatise itself, which absorbs it. Trea
tise — The Gr. ),6yoc, Lat. liber, is usually not too long to be finished
by the eager reader at one reading. It is sometimes profitable,
then, to read through one book, Luke's Gospel, for instance, at
Once. The authority of each of Luke's books confirms the other.
The economy of Christ has as yet gone no further than this period,
from the resurrection to the ascension. In it Luke's former book ends,
and the second, which describes the Acts, not so much of the Apostles,
as of the Holy Spirit, just as the former contains the acts of Jesus
Christ, begins. Of all — That is, compendiously, John xxi. 25.
Began to do — until — That is, did from the beginning : comp. begin
ning, ver. 22. [Began may be understood strictly ; implying a con
trast between Christ's beginning, on earth, visibly ; and his perfect
ministry afterwards, in heaven. Ols., Alf.J Luke has gone through
the beginnings and endings : that is, all things, with consideration. To
do — By miracles and holy deeds. To teach — By discourses.
2. Given commandment — On departing, men leave needful and
sufficient commands and commissions. In ver. 3, Luke sums up what
the Lord said to the apostles during those forty days : but in ver. 2,
4, etc., records what he said on That Day of his Ascension, comp.
ver. 5, end, ver. 9, beginning. For Luke had brought down his Gos
pel to that very day ; and begins with it the Acts of the Apostles.
The apostles — A title which accords with all the contents of the book :
their discipleship was over now. Through — Construe with had given.
[So Eng. Vers. This is much better than the construction of Ols.,
De W., etc., who join, through the Holy Ghost, with had chosen. Mey.,
Alf.J He himself, in giving the commandment, had the Holy Spirit,
Luke iv. 18, and with his commissions bestowed him upon the apostles,
John xx. 22 ; a most rich bestowal being near at hand. Thus be
fore the ascension he gave an earnest of Pentecost. He had chosen
— Luke vi. 13 ; John vi. 70. Judas is treated separately in ver.
16, 17.
3. Shewed himself — Splendid language ; sweetly returning on itself:
was taken up, shelved himself, alive, passion. Passion — Even to death.
Proofs — By sight, hearing, touch, etc. ; [and by speaking of the things

acts i. 7. 743
'pertaining to the kingdom of God. Ellis in F.J by which they might
know certainly and clearly both that it was himself, and that he w7as
alive. Forty days— Not continuously, but at intervals. But from the
Ascension to Pentecost were ten; not forty days. He was dead three
days. Being seen — Seen for some time together : John xxi. 12. Per
taining to the kingdom. — This was the sum of Christ's discourses even
before his passion.
4. Assembled together with them — This is said, not of all his ap
pearances, ver. 3, but of the last, at which many were present, which
was one of the utmost importance. This reading, which some assail,
and this meaning of this verb, are proved by Hesychius, who ex
plains auvah^byevoc, auvaXiadeic, by auvayflsic, ouvaOpotoOsic, that is,
gathered together. That they should not depart — They might have
been ready to leave Jerusalem, where the Lord had been crucified.
[Comp. Rev. xviii. 4. F.J Thepromise — '¦^TTttayvsizaj. is said of one who,
on being asked, has promised to give ; inayyeXXezai, (as here) of one who
volunteered a promise to give," Ammonius. And this distinction in
the Greek verbs should be carefully noticed when the promises of God
are spoken of. Ye have heard — He had said the very same thing,
Luke xxiv. 49. And this parallelism contributes to the intimate con*
nection of the two books of Luke. The style passes from narration
to quotation, as ch. xxiii. 22 ; where also the same verb TtupayyeXXa),
charge or command, is used.
5. Ye — Mine. Matt. iii. 11. This has a wide reference : Acts
xi. 16. Shall be baptized — By me. [Hence, when glorious things
are said of baptism, they are said not of what man can do, but of what
Christ does ; who alone makes the sign effectual. Calv. in F.J Matt.
iii. 11. Not many days — The indefiniteness of the period exercised
the faith of the disciples.
6. Come together — They supposed that they would more easily ob
tain an answer by asking unitedly. [Comp. ver. 14, ch. ii. 1 ; John xii.
22 ; Rom. xv. 6. 7".] This time — That is, after this interval of not
many days. [Ye are possessed with your few days on earth, and in
these few days would have all things fulfilled. August, in F.J The
kingdom— Vi hose seat is Jerusalem, ver. 4, but its extent vast, ver. 8,
and its inward character more divine than the meaning which the
questioners then drew from the words of the Lord; ver. 3, end. Luke
xxii. 16. To Israel — Gr. zip laparfX. The dative is emphatic. The
apostles, presupposing the fact, asked of the time : and the reply,
which follows, corresponds to this.
7. It is not for you — The Greek order is obi uy^v i<r~iv, Not yours
is it to know, etc., so that the emphasis is on the word you. Comp.

7-44 THE GNOMON OF THE NEW TESTAMENT.
John iv. 33, literally. Wherein not ye have labored, others have labored',
etc. ; also 2 Cor. xxvi. 16, Not unto thee ; and Ezra iv. 3, Not to us
and you, etc. It is a friendly repulse, and an important description
of God's reserve ; yet he designs not to censure, but to teach. He
does not say, 7i! is not your right and office to ask; but says, Not yours
is it to knoiv. Not in your power hath the Father commanded this to
be, but to his own power hath reserved it, for himself to know and do.
Comp. Matt. xxiv. 36. Not yours is it, he says: but we may not in
fer from this, that it will not hereafter be the right even of others.
There are degrees in the revelation of the divine economy: 1 Pet. i.
12 ; Matt. xi. 11 ; Rev. i. 1. The times or the seasons — [That is,
the periods or points of time. Mey.J A correction is made in the ques
tion of the disciples, in general terms, %pbviy, time or period, being
more closely defined by adding, %povouc q xatpouc, times or seasons,
as we have elsewhere shown. Let it be observed, in this place, once for
all, that %pbi ov, time, period, means something longer than xatpbv, sea-.
son, occasion : ch. vii. 17, 20. [In ver. 17, Eng. Ver., time stands for fyt'o-
voc, in ver. 20 for xaipbc.J Justus Jonas writes, It is enough for you to
know from the Scriptures that all things shall surely be restored ;
but when it shall be, this is with God. Which — It is the part of
mere curiosity, to search into times reserved to God : of a trifling or
drowsy mind, to be negligent of those he has revealed. Dan. ix. 2 ;
1 Pet. i. 11 ; Rev. xiii. 18. These which the apostles could not yet
know, were afterwards signified by the Apocalypse. [But signified
to whom ? Who or what part of the church has clearly read the times
or seasons there ? Ols. remarks with some truth that the apostles were
to be less prophets of the future than witnesses of the past; but we
cannot closely .limit the you of Christ to them. The obscurity of
prophecy as to times and seasons, even when announcing the events,
is a testimony that God held them in his own power. Alf. For Christ
will thus live in our faith and hope ; remote, yet near; pledged to
no moment, possible at any ; worshipped; not with the consternation
of a near, or the indifference of a distant certainty, but with the anx
ious vigilance, that awaits a contingency ever at hand. W. A. Butler
in F.J A more general declaration does not detract from a subse
quent special revelation. To Peter also it is here said, Thine it is not,
a striking parallel to John xxi. 22, 23, What is that to thee ? The
Father— Matt. xx. 23, xxiv. 36. Hath put— The thing itself, then,
is sure : otherwise there would be no time for the thing. In his own
power — In the time of farther revelation, and especially of actual
fulfilment, even those things, which heretofore had lain in the Fathers
p«wer, become known.

acts i. 11. 745
8. But — The contrast is between that which belonged to the disci
ples, and that which did not : then between that which should occur
at that time, and that which was reserved for the future. [For yoi
pdpzupez, witnesses unto me, read you ydpzupsc, my witnesses. Tisch.,
Alf.J Witnesses — By teaching, and by your blood: not kings of the
world ; although the kingdom of God shall be propagated by that
very testimony. [This word contains the whole commission of the
apostles, Luke xxiv. 48. De W.J Jerusalem — earth — A climax. See,
for examples, ch. viii. 1, 4, 5, 27. Samaria — It had before been
their duty not to enter the cities of the Samaritans. [Matt. x. 5, 6.
A. B- F.J No doubt this now seemed strange to the apostles. [Thus
Jesus recalled their minds to God's promise and commandment ; the
best cure for curiosity. Calv. in Alf.J
9. A cloud— The Lord did not then vanish of himself. [The stars
declare his birth, and are darkened at his passion ; the clouds wel
come him at his ascension, and surround him returning to judgment.
Bede in F.J
10. Men — white — Comp. Matt, xxviii. 3, note. Man — For angel :
ch. x. 30, 3, 22 ; Luke xxiv. 4, note. But comp. also Luke ix. 30,
note. [Therefore they were either angels or men. V. G.J
11. Ye men of Galilee — In appearances vouchsafed to individuals,
angels used the proper name : instead of which the national name is
here used, including them all. From Galilee a prophet had never, or
at least rarely, arisen ; but all the apostles were from thence. Why?
—A similar why, ch. iii. 12. Gazing — With a lingering look into
heaven, which it serves no purpose to look at now, since Jesus is not
seen. So— in like manner as — A similar phrase, ch. xxvii. 25 ; 2
Tim. iii. 8. Come — The ascension of Christ, rather than his advent
to judgment, is described in Scripture as a return. He is said to come,
not only because he had not come to judge before, but because his ad
vent in glory shall be much more manifest. The world had not be
lieved that the Son of God had come : in respect to believers he is
said to return, or come again. John xiv. 3. Then he shall be re
vealed in his day. The verb cometh was already employed in the
prophecy of Enoch, Jude ver. 14. He. shall come in a visible manner,
in a cloud with a trumpet, with a retinue, and perhaps in the same
place, ver. 12. Add Zech. xiv. 4, with the note of Michaelis, and
Matt. xxiv. 27, note. It is not said that those who saw him ascend
shall see him come. Between his ascension and his coming '.n glory,
intervenes no event equal to either: therefore these two are joined to
gether. Naturally, therefore, the apostles, before the giving of the
Apocalypse, set before them the day of Christ as very near. And

746 THE "GNOMON OF THE NEW TESTAMENT.
it accords with Christ's majesty, that through the whole period between
his ascension and advent, he be continually expected.
12. Olivet — Where his agony had taken place. Near to — Gr.
iyyuc. [Literally, which is near Jerusalem, distant a Sabbath, etc.]
Five furlongs. A Sabbath day's journey — As far as a Jew might
travel on the Sabbath day, i. e., without fatigue, not more than two
thousand cubits. Chrysostom infers from this, that they returned to
the city on the Sabbath day. I am more inclined' to think that in
the whole Mount of Olives, the exact place of the ascension is marked
as at this distance from the city. [Why mention the distance ? Per
haps because it was the Sabbath. Alf. after Chrysost.J
13. [Come in — To the city. Mey.J Upper room — Gr. bnspipov. So
the Sept. renders rrhy ; Gregory says, bnEpda in the Scriptures were
places in that part of the house farthest removed from the ground,
set apart by the Jews for private prayer. They looked towards the
temple of Solomon or its site. These, because of their consecration
and suitable privacy, were used by the apostles for Christian purposes.
Observe ch. iii., where he describes these chambers at large. Peter
— Construe this, etc., with dveftqaav, went up, [so as to read, these
went up into an upper room,, where they used to sojourn (Alf.) Peter,
etc.] As to the order of the apostles see Matt. x. 2. The article is
added to Peter, [Gr. ozs TIezpoc,J the foremost, rather than the rest,
ch. iii. 11, iv. 13, 19, viii. 14 ; though not always, ch. iii. 4. Through
these few despised men, with no human helps, Christ brought the
world to the obedience of faith. [Transpose John and James. Tisch.,
Alf.J 14. With one accord — Gr. byoduyadbv. This particle is frequent
in the Acts, as suits the subject of the book : elsewhere it occurs but
once in the New Testament, Rom. xv. 6. Prayer and supplieationr-.i
Gr. z-g Ttpoaeuyfj xai z9j dsqast. As to the difference between these
words, see 1 Tim. ii. 1, note. [Omit xai zfj deqaet, and supplication.
Tisch., Alf.J With the women — Luke xxiv. 10 ; 1 Cor. ix. 5. Mary
— Mentioned here for the last time in the New Testament. She was
held in high esteem among the saints for both her holiness and her age,
and gave testimony to all things which had taken place from the time
ofthe annunciation. Brethren — His cousins. These also were gained
over, though they had not believed at first. [John vii. 5.]
15. Stood up — As men do to speak. Though this speech of Peter
was delivered before the great Pentecost, yet he speaks not as a dis
ciple, but as an apostle, according to John xx. 22. [For ya&qz&v,
disciples, read ddeX.tpiov, brethren. Tisch., Alf.J Together — In that
place. In other places there may have been more disciples, especially

ACTS I. 19. 747
out of the city. About one hundred and twenty — A tenth part of
this number were apostles. Twenty — Gr. eixoai and ei'xoatv, accord
ing to Eustathius. Said — men — A parenthesis between the propo
sition and discussion, as in Gen. vi. 9, 10.
16. Men brethren — Gr. dvdpec ddeX.tpoi. A more blessed address
than Men of Athens. [It is more respectful and formal than brethren
alone. Mey.J A title of honor and love, conciliating hearers. This —
In Ps. lxix. and cix.
17. For — The reason why Judas is here mentioned, because he had
held the office. Numbered with — It is sad to be numbered, and not
abide. Part — Gr. xXqpov, lot. Lot or allotment is whatever falls to
one without his own exertion. The ministry — Gr. zqc diaxoviac. So
very frequently, in this and the following books, the ministry of the
New Testament is termed : but in the Old Testament the Sept. for
the most part for mty, to attend on the service of the sanctuary, has
Xeizoupyslv, [hence Eng. LiturgyJ which of itself has a magnificent
sound. But the apostles followed an easy humility. This — Our.
18. Purchased — Judas, indeed, did not pay the money, Matt.
xxvii. 5 ; but he either had determined to purchase it : comp. 2 Kings
v. 26 ; or by taking the first step towards the purchase, gave the
priests opportunity to complete it. The wretched man did not believe
that the cause of Jesus would endure : and in the event of its failure,
he had determined upon a future dwelling-place to which himself and
his family (Ps. cix. 9) might betake themselves ; and he wished to
provide for a livelihood. Others explain ixzqaazo, he acquired, not
for himself, but in reality for others. Fallen on his face — The manner
in which Judas slew himself (Matt, xxvii. 5, note) was then well
known. It is therefore taken for granted in this place; and what
followed is stated, namely, the prostrate position of the dead body on
its face, after it had been contemptuously cast out ; whereas those
buried honorably are laid out on the back. The passage may be illus
trated from a book written in elegant Greek, 3 Mace. v. 41 (43),
where a king, in bitter hostility to the Jews, threatens to level the tem
ple to the ground, npqvsa xazaazqaeiv, by fire. Upqvq yeveodat does
not mean to throw himself headlong. Burst asunder — Gr. iXdxqae,
which Hesychius explains by iipbipqasv, made a noise, cracked. And
the yeooc, in the midst, makes the language more express. The verb
accords with npqvqc, headlong, as in Wisd. iv. 19. Bowels — He had
himself previously laid aside the bowels of compassion : Ps. cix. 17,
18. [Be not deceived ; sin does not end as it begins ! H. Smith, in F.J
19. It became known — That namely, which is told in the beginning
of ver. 18. In their own tongue — This and the subsequent interpre-

748 THE GNOMON OF THE NEW TESTAMENT.
tation, the field of blood, Luke added to Peter's speech for Theophilus,
and the reader unacquainted with Hebrew.
20. Let-— Ps. lxix. 25, Sept. Let their divelling be desolate, and in
their habitations, let there be no inhabitant. Habitation — Gr. exauXtc.
That is a mean dwelling, Eustathius. His — The Hebrew and Sept.
have their. But it is tacitly assumed as applicable to Judas, to ac
cord with the present design. Justus Jonas remarks, " Under the
rejection of Judas, and the substitution of another, is set forth the
casting away of the Jews, and of all who persecute Christ when sent
to them." [Desolate — This is the lot of all things which the ungodly
possess in the world. V. G.J Let there not be — This was fulfilled
when the field passed into a burying-place for strangers. And Ms —
Ps. cix. 8. So clearly the Sept. Another — Matthias, as an indi
vidual, was not designated plainly, and so occasion remained for a
holy lot.
21. Of the men — [Literally, of the men which, etc.; ver. 22, One
of these.J Depending on iva, one, and resumed in zouzcov, these, ver.
22, the order of fact and of words elegantly agreeing. Went in —
In private. Comp. John x. 9, note. Went out — In public. Over
ms— -[Gr. if ^ydc better rendered among us, as Eng. Vers.,] as a
Master. The preposition belongs not only to went in, but also with
went out.
22. From the baptism of John — From this point the history of
Jesus Christ in Mark takes its Beginning. The other evangelists
briefly explain preceding events. Unto — The testimony of the Twelve
Apostles concerning the Lord Jesus and his resurrection, extends to
the day of his Ascension. Must — Gr. ds7, in ver. 21 : placed in Eng.
Vers, here.] So ver. 16. [Pentecost must find the number of Apostles
full. Mey.J Of his resurrection — He. who believes the resurrection
of Christ, believes all which preceded and followed. The resurrection
of Christ is frequently mentioned by Peter in his Sermons and first
Epistle. As an apostle is a witness of the resurrection of Christ, so
a Christian is one who believes it. At that time a man needed power
to believe that the fact had been accomplished, as much as to believe
that its accomplishment brings salvation. Accordingly, they who be
lieved the former adopted the whole faith. [Christ's resurrection is
called by Augustine, the peculiar faith of Christians ; by Tertullian,
the model of our hope, the key to our tombs ; by Calvin, the chief head
in the Gospel; by P. Martyr, the clasp uniting all the articles; by
Melancthon, the especial voice of the church. F.J In our days, while
no one in the Church questions the fact, many rest there, and do not,
throdgh their assurance of the fact, attain to the whole faith. One

A 3 T S 1 . 2 fi . 749
—For there were not to be more than Twelve, and therefore both
must not be taken into the apostleship together.
23. Two — Their deliberations may have brought the faithful thus
far, no farther. Therefore at this point, first begins the lot, whereby
a weighty matter is committed to the decision of God, and the call
of the apostle is made immediate. Justus Jonas, on this passage,
thinks that in our day also there might be room for the lot in the
choice of bishops; and a memorable instance is related by Comenius
in the History of the Slav. Church, § 60. Who was sumamed — It
might have seemed from this surname, that he was to be preferred, unless,
indeed, this surname was only given afterwards, to shew him that, al
though Matthias had been chosen, yet his merits were not forgotten.
24. Thou — Thou Thyself. An apostle must have an immediate
call. They invoke Jesus as Lord: ver. 21 : for it was bis to choose
the apostle ; ver. 2, ch. ix. 17, xxvi. 16. John vi. 70. Which know
est the hearts — The heart ought to be right in a minister of the
Gospel, ch. viii. 21 ; 2 Cor. i. 12 ; 1 Thess. ii. 4. The heart it is
which occasions the preference one to the other, who was at least as
good, outwardly. Of all — Of these two also. Show — This was done
by the event of the lot itself. Jesus often appeared after the resur
rection: and yet he did not then confer the apostleship on Matthias;
but after the Ascension.
25. [For xXqpov, part, or lot, read zbnov, place. Tisch., Alf. Min
istry — The active duties ; Apostleship, the official dignity. Alf.J To
his own place — To, the place altogether his own, apart from the rest of
the apostles, [or even from the rest of those who perish. V. G.J He
had sought i'dtov, his own something: ver. 18, in the region of death, he
obtained his own place, which escapes the eyes of survivors. [Yet
no absolute sentence is here pronounced ; but that dark surmise which
none can help feeling in his case. Alf.J
26. Gave forth — Cast. Their lots — Those of Joseph and Mat
thias. [Gr. xXqpouc auzmv, for which Tisch., Alf, etc., read xXqpouc
abzdic, lots for them. With deliberate prudence they had brought
forward two of the whole multitude, for a selection; but between these
two, there remained now no way of deciding, save by lot. V. G.J
While the apostles had the Lord with them, they used no lots ; nor
did they use them after the coming of the Paraclete, ch. x. 19, xvi.
6, etc. : but in this one intermediate period, and in this one matter
they employed them most appropriately. He was numbered with — ¦
All acquiesced in the manifestation of the Divine choice. We are
not told that hands were laid on the new apostle ; for his ordination
Vas immediate and complete.

750 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER II.
1. Fully come — Gr. iv zip ouyiiXqpouodai. [In (during) the ful
filment of the day, etc. The day is thought of as a period of time,
which, while it lasts, is being fulfilled. Mey.J Many fulfilments of
predictions met together at one time. Of Pentecost — Gr. zqc /7svre-
xoazqc; a word, not found in the Sept., but occurring Tob. ii. 1 ; 2
Mace. xii. 32. The Old Testament Sinaitic Pentecost at Sinai, and
the New Testament Pentecost- at Jerusalem, have two manifestations
of God, by far the clearest of all, and above every objection of athe
ists, that of the law and that of the Gospel, Ps. lxviii. 8, 10; from
the mount and from heaven (Heb. xii. 18-25) ; that of terror and
that of mercy. [For bpo&uyadbv, with one accord, read byou, to
gether. Tisch., not Alf.J All with one accord in the same place —
There was unity of fellowship, mind, and place. Who they were,
and what they did, see ch. i. 14, 15. They were not only the apos
tles, but also the others.
2. Suddenly — So also shall Christ reveal himself to judgment.
Rushing— Gr., ipepoyevqe. An appropriate word. Blast — Gr. nvoqc,
[Eng. Vers., wind.J This depends on ijjfoc, a sound. House — Gr.
olxoc, which often denotes part of a house, as the Latin ceeus. The
house was the temple, Luke xxiv. 53, to which all were to resort on
that feast-day, at that time of the day : the house was part of the
temple: the upper chamber, ch. i. 13, was part ofthe whole house.
[But if this had been the Temple, Luke must have said so. So large
a company could not have been so private there. The words all the
house, ver. 2, and came together, ver. 6, are against it. The word
continually, in Luke xxiv. 53, can only mean, at the stated times of
prayer, etc. Alf, Mey.J Sitting — Quietly, in the morning: ver. 15.
3. To them — Construe this with appeared, but so that its force
may extend also to the word shared. Parted — Gr. dtayspt^bpivat,
[Eng. Ver., cloven ; literally, distributed, shared, i. e., fire, in the
form of tongues dividing itself to each of those present. Mey] And
this means distributed, but in the present tense : ^omp. ver. 45., The
word is not ayi^bpsvat, as if tongues in the mouth were cloven; nor
dtatpouysvai, divided, as if it was only different kinds of fiery utter
ance given to different persons. An intermediate verb- is used,
dtayspt^bysvat. Tongues — The word is taken here metaphorically,
as jisyb, tongue, everywhere, and B>x viuh, Isa. v. 24, the tongue of fire,
to denote tongues as of fire. Yet the literal meaning has great pror
priety here, because speaking is the subject. There were little flames

ACTS II. 6 . 751
(resting on the heads of the several disciples, not coming from their
mouths ; for the next words are, and sat, i. e., the Holy Spirit (see
next ver.), which came upon them, ch. i. 8, under that form of
tongues. The article at is not added, for it would denote the natural
tongues in the apostles' mouths, now miraculously affected. [That is,
the meaning would be, their tongues appeared cloven, as of fire, and,
etc.] And sat — Namely, 6 xadiQiov, one sitting. Comp. ixddiaav,
sat, Rev. xx. 4. An appropriate ellipsis: for not immediately, but
after a little time, it was known that He who sat was the Holy Spirit.
Upon each — Comp. by all means iiri, upon, John i. 32, 33. [This
was the baptism of the Holy Ghost and of fire. V. 6?.]
4. And— That which was internal is here described, with its effect,
as in ver. 3, the external symbol. All — All those of whom, ver. 1,
14, 15., ch. i. 14. etc., treat, of various age, sex, and condition ; see
below, ver. 17, etc. Began — This had never before occurred. To
speak — Without difficulty, fluently. Tongues — The miraculous variety
was not in the ears of the hearers, but on the lips of the speakers-:
ch. x. 46, xix. 6 ; Mark xvi. 17 ; 1 Cor. xii. 10. This family, thus
praising God in the tongues of the whole world, was a type of the
whole world, which shall praise God with its tongues. t As — 1 Cor.
xii. 11. Gave — To speak without pains, and yet freely. Utterance
— Gr. o\itoip&eryead-at, to speak forth, with soberness and power; ver.
14, qh. xxvi. 25. Justus Jonas observes, " Moses, the typical re
presentative of the law, was slow of speech' (Ex. iv. 10): — but
the Gospel speaks with a tongue set on fire and flaming."
5. Dwelling — These had not come merely to Pentecost, although
the word, dwell, is limited in ver. 9, 10. [They had come to dwell
at Jerusalem, as it seems, because the time for Messiah's advent was
completed ; and they were desirous therefore to be present. V. G.J
Jews — For no Gentile was there but Jews of various nations. Nations
under heaven — Gr. ed-vouc ziiiv brtb zbv oupavov — Understand lands.
[That is, Nations of the lands under heaven. J Luke xvii. 24, note.
[Every — Representing all nations, who should hear in their own
tongues the wonderful works of God. Alf Thus the Gospel might
seem to have been preached throughout the world, before the Apostles
stirred a step from Jerusalem ! Farindon in F.J -
6. This voice — [Gr. Pevoyevqc Se zqc ipiovqc zauzqc, Now when
this sound (voice) arose, (De W.) This cannot mean this rumor, as
Eng. Vers., when this was noised abroad. It must then be referred
to the sound of the wind, ver. 2, which was perhaps heard over all
Jerusalem. Alf., etc. It cannot refer to the speaking, ver. 4 (see
°eng. below), for that would require the plural, tpiovai, voices. Be-

752 THE GNOMON OF THE NEW TESTAMENT.
sides, it would require us to think of this speaking as exceedingly
loud, which the words do not imply. Mey.J On this see ver. 4, also ver
2. Comp. Sp, tpiovyj, voice, Ex. iv. 8, Ps. xix. 3. The multitude—
Of which see ver. 5. Were confounded — The men and the effects on
their minds were various.
7. [Omit TtdvzEC, all. Tisch., Alf.J Amazed — Ver. 12. [Omit
npbc dXXqX.ouc, one to another. Tisch., Alf.J Galileans — And there
fore speaking one dialect. They knew that they were Galileans, be
cause they were the disciples of Jesus.
8. And how — The period is concluded at ver. 11. For the words,
How hear we every man in our own tongue, wherein we were born ?
which sound abrupt by themselves (comp. ver. 6), are, after a long
parenthesis, elegantly suspending the sense, resumed in these words,
We do hear them speak, etc., (ver. 11.) The language admirably
expresses wonder. The apostles were speaking a variety both of di
alects, for instance, Pontic and Asiatic Greek, and of tongues.
9. Parthians — No doubt Jews of all nations, dwelling at Jerusa
lem, understood Hebrew; hence this variety of tongues, unheard of
in the Old Testament, indicates. that the Gospel shall come to all na
tions in their .own tongues. Furthermore, the order, in which the
peoples are enumerated, seems to denote the order partly of the po
sition, partly of the conversion, of the nations. First are placed the
posterity of Shem, next those of Japhet, also those of Ham; from
Asia, Africa, Europe, and again Asia. The nation of the Parthians,
at that time eminent in power, is placed first. The dwellers in —
That is, we who inhabit, or who were inhabiting. The use of this
participle renders the national names which follow appropriate. Ju
dea — Which differed in dialect from Galilee, ver. 7. Thus also a
miracle was given to the native Jews. Augustine reads Armenia:
and it lies between Mesopotamia and Cappadocia : but perhaps the
ancient tongue of the Armenians is included under that of some other
nation here mentioned.' Asia — Asia strictly so called. The article
forms an Epitasis [or emphatic addition], to denote the most remote
region on the west.
10. Egypt — This region especially abounded in Jews. Theparts—
More than one. Cyrene — A city of Libya lying westward, and there
fore yet more remote. Strangers of Rome — Born at Rome, but now
residing at Jerusalem. These seem to have come to Jerusalem after
the rest before enumerated. The Romans are the only Europeans
now mentioned. Both Jews and proselytes — That there were many
proselytes in those times from the Romans and their freedmen, and
that they were banished, is known from Tacitus, 1. 2, Annal. ch. 85.

ACTS II. 15. 753
However, as opposed to Jews, proselytes, not of the Romans only,
but also of other nations, are meant.
11. Cretans — The island Crete represents the islands in this enu
meration. The prophets had predicted many things as to the conver
sion of the islands, D"X : and several of these towards the west meet
us in the Acts themselves. Speaking — In the Psalms of David,
usually employed at that time, or even in fresh expressions. [Christ
became the one tongue of the whole world. Jerome in F.J The won
derful works — Mighty powers, mighty operations.
12. All — Devout men, ver. 5 ; comp. ver. 13.
13. Mocking — The world begins with ridicule ; thence it proceeds
to questioning, ch. iv. 7 ; to threats, ch. iv. 17 ; to imprisoning, ch. v.
18 ; to stripes, ch. v. 40 ; to murder, ch. vii. 58. Sweet wine — Gr.
yXeuxouc; [not necessarily new wine, as Eng. Vers. Alf.J Must or
sweet wine, of the past or present year, or some other strong drink.
Filled— Natural men are wont, through ignorance and shamelessness,
to attribute supernatural effects to natural causes. Comp. ch.
xxvi. 24.
14. Standing up — All Peter's gestures, all his words, indicate tho
utmost soberness. But — Seizing the opportunity. The apostles al
ways found opportunity, never lost one. [They were not tied down
to a particular place, or time, etc. With the utmost freedom, and,
therefore, with far greater effect, they set forth truth. V. G.J Lifted
up — With boldness. Spoke forth — Gr. ditsip&eyZazo. This verb is
judiciously employed here, instead of sine, said, in this most solemn,
earnest, and yet sober speech. Comp. Acts xxvi. 25. Men — In this
ancient simplicity of address there is much more gravity, than when
in our day, so many epithets of nobility, dignity, etc., are heaped to
gether in titles. But this speech has three parts, each beginning with
this appellation, ver. 22, 29 : but in the growing familiarity of
his language, he adds, ver. 20, Brethren, their conversion having
meanwhile begun. Of Judea — Born in Judea. All — Peter was
speaking the Hebrew language, the only one that all understood.
This — A drunken man would not make such an exordium. Peter
warns and beseeches them becomingly.
15. Ye suppose — He does not say, as some of you mockingly say.
He speaks mildly. These — He speaks in the third person, not ex
cluding himself and the rest of the apostles. His speech, too, was a
sufficient defence of himself, the very act of standing was one to the
rest of the apostles with him : and they, whom he is instructing, had
spoken thus ; ouzot, these, ver. 7. Third — A drunken man does not
bow the hour: nor is one readily intoxicated in the morning, espe

,754 THE GNOMON OF THE NEW TESTAMENT.
cially where he is at home : .1 Thess. v. 7. It was the day of the
feast of Pentecost ; and on feast days the Jews used to abstain from
eating up to mid-day. [The third hour of the Jews was our nine
o'clock in the morning. V. G. And this was the hour of the morn
ing sacrifice, and the first of their three set hours of prayer. But
the Jewish principle, that no man may taste of anything until he have
prayed his prayer, is well known. Mey.J
16. But — These are not drunken, he says, but filled with the Spirit.
This — These things are wisely said before those things which are told
in ver. 22. The mention of the most glorious advent to judgment
renders all things which are said of Jesus Christ more illustrious and
effective. [Omit ' ' ho-qX, Joel. Tisch., Alf.J
17, 18. Omit xai, and, (at the beginning.) Tisch., Alf.J Joel ii.
28, [Sept. iii. 1-5,] where the Greek has, And it shall be after these
things, and I will pour out — and upon my servants— and they shall
give signs in the heaven, and on the earth blood. [The rest agrees
with Peter's citation.] The last — All the days of the New Testament
are last days: and these last days are now far advanced. Spirit —
A sweet antithesis ; of my Spirit, and, upon all flesh. All — The
promise does not relate to that Pentecost alone: ver. 39. In Joel
the expression is my Spirit ; Peter says, of my Spirit, with special
reference to that Pentecost. And — Those of every sex, age, and
rank are pointed out. Shall prophesy — Prophecy is an extraor
dinary spiritual gift, a chief proof of God's working in men. Vis
ions, etc. — Waking and sleeping. Among the young the external
senses being in highest vigor, are suited to visions : in the old, the in
ternal which are adapted to dreams. The apostles were young men :
and Peter therefore appropriately places young men first ; while Joel
places old men first. A vision was vouchsafed to Peter, ch. x. 17 :
also to Paul, and that by night, ch. xvi. 9. However young men are
not excluded from dreams, nor old men from visions. Dreams — Gr.
ivurzvioic. So most manuscripts, [so Tisch., Alf., J and so the Alex
andrine also in Joel. Others read ivunvta, and no doubt very often
the Septuagint ivurrvtov ivurtvid^sodat, to dream a dream : but in this
passage, with equal appropriateness, or even with a grander significa
tion, the form is, ivunviotc ivuxviaadqaovzai, dream in dreams. A
similar phrase, ver. 30, dpxtp uiyoasv, sworn with an oath. And truly
— [Gr. xaiys, not merely and, as Eng. Vers.] My servants — Servants
according to the flesh are meant, different from the children, ver. 17;
but at the same time servants of God.
19. Wonders — Great manifestations of grace are accompanied by
judgments or. the wicked : Num. xiv. 20, etc. : Jude ver. 5, and the

ACTS II. 23. 755
revelation of the latter admonishes men to receive the former. [The
effusion of the Holy Spirit is constant, though effected in different
ways. V. G.J In heaven — On these, see ver. 20. Upon the earth
— Of these this- verse speaks by a Chiasmus, [or a parallelism of
clauses ; here in inverted order, the signs in earth being named be
fore the wonders in heaven.J Such signs were given before the pas
sion of Christ, as are mentioned, ver. 22 : but they are so described
as to include those signs also which occurred at the very time of his
passion and resurrection, also at the destruction of Jerusalem ; but
especially those which shall precede the last day : Matt. xxiv. 29.
Prophecy, remote from the last times, comprises all things summarily
and in one view. So evidently the clause of Malachi (comp. Matt.
xi. 13, 14, note; xvii. 11, etc., note) looks directly to the coming of
John the Baptist; and the mention of the terrible day, the last day, is
incidentally subjoined to that clause. Blood — Slaughter and wars.
J'ire— Conflagrations. Vapor of smoke — Thick smoke ends in subtle
vapor. 20. The sun — This must be taken literally. Matt. xxiv. 29, note.
Blood — A bloody, blackish color. Comp. Gen. xlix. 11. Day of the
Lord — The da^ of the last judgment, not excluding the other reve
lations of the Divine glory which precede it. Notable — Gr. incipavq,
manifest; the Heb. xiu, bright shining, notable, is repeatedly so
translated by the Sept.
21. [ Whosoever — Every man of this class, and none else. V. G.J
Shall call upon — All kinds of prayers are included in this word.
Melancthon especially delighted in the term invocation. [Such an
invocation is meant as is made in spirit. V. G.J Shall be saved —
Shall escape punishment; shall attain blessedness. [Even in the
very end, which shall be terrible to the whole creation. V. G.J Luke
xxi. 36. [Never forget that the day will come when all our virtues
will be tried, as by fire; and when humility alone will have strength
to stand against it. Ephrem Syr. in F.J
22. Jesus of Nazareth — Whom ye know. It is he himself who
furnishes the sum of all the discourses of the apostles : ch. iii. 13,
etc. They preached him without variation : and always won souls.
Approved— [Gr. drcodedeyyevov, which means more than approved;
shewn to be that which he claimed to be. Alf.J Most evidently. By
Vionders— Which are preludes of those in ver. 19. [Omit xai, also.
Tisch, Alf.J
23. Determinate — Anticipating the question, why the Jews were
permitted so to treat so great a man : and also a preparatory conso
lation: ch. iii. 17, 18; comp. Gen. xiv. 5. Counsel and foreknow-

756 THE GNOMON OF THE NEW TESTAMENT.
ledge — Counsel, on which comp. ch. iv. 28, is here put before fore
knowledge or providence. Therefore providence expresses very
much. Prediction also followed it : ch. iii. 18. Wicked — Gr. dvbpmv
unjust, lawless: Pilate and his Gentile associates, through whom the
Jews perpetrated this. [Omit Xaftovzsc, have taken and. Also for did
ysipwv dvoyiov, by wicked hands, read did %sipbc dvoyiov, by the hand
of wicked men. Tisch., Alf.J Crucified — Gr. npooTtq^tivzec, nailed
up; setting forth the harshness and unworthiness of the deed'strongly,
by a word which merely stands for the mechanical act. Alf.J <¦
24. Having loosed — This verb accords with the term b,L7in. [And
probably Peter used this term, meaning the snares of death, Ps. xviii. 5,
where death is personified as a hunter. This expression is translated
in the Sept. ibSivsc ftavdzou, pangs of death, and Luke has followed
them. Mey.J Latin funes, cords or bands ; but it is also used of the
pains of childbirth. The pains — Out of which new life arose. Jesus
experienced the pains of death while he died. In death, zezeXeozat,
it is finished ; and therefore after death no pains: a little after, his
resurrection wrought a loosing, not of pains, but of the bonds, which
had brought the pain, while he was dying. Or hell — Gr. odou, lite
rally, of Hades. [But the true reading is davdzou, of death. Tisch,
Alf.J The expression todivec davdzou, pains of death, and wSivec
tfdou, pains of Hades, are used in Ps. xviii. 5, 6. It was not possible
¦-On account of predictions, ver. 25, and the reasons mentioned in
them. To this corresponds must, Gr. ds7, in ch. iii. 21. Hence we
find so often the expression, once, used of the death of Christ: Rom.
vi. 10, note. By it — By Hades or Hell, though a powerful. enemy.
25. In allusion to him — [So Alf.J Christ. Foresaw — Ps. xvi. 8-
11. Comp. the Sept. Foresaw — This very sentiment is expressed a
little before in the same psalm, ver. 2, thus, My goodness is nothing
before Thee. On my right hand — To protect me.
26. My tongue — So the Sept. has translated the poetic Hebrew
word inD, [glory, and metaphorically, soul. Gesen.J The significa
tion of which may be gathered from Ps. xxx. 13, comp. ver. 9,
where dust and glory are contrasted; just as in Ps. vii. 5, also, from
Ps. lvii. 7, 8, where glory stands between the heart and the instru
ments ; also, from this very saying, Ps. xvi. 9, where the glory is put
between the heart and the flesh. Therefore it denotes the very flower
of nature, which reveals itself most fully through the tongue, voice,
or song. For glory is to the flesh the same that the flower is to the
grass or herb ; 1 Peter i. 24 : or the beauty of its look, James i. H,
[see note.] Moreover — Also — So therefore. An Epitasis [an emphatic
addifi-'on].

acts ii. •" o . 757
27. My so ul —Myself, as regards the soul. The mbsequent sen
tence refers to the body. In hell — Or Hades. Gr. etc <£<?ou, viz.,
zbnov : Hades is as it were the sepulchre of souls, blt»ob, in Sheol,
is rendered etc '{-dqv, in Hades, by the Sept. : nry, with b, to leave in,
or forsake to, occurs in Lev. xix. 10; Ps. xlix. 11 ; Job xxxix. 14.
He was in Hades : he was not left in Hades. [David's confidence
is, thou wilt not leave my soul in hell or Hades ; i. e., in the dark and
unseen state. (The Gr. (jidqc, Hades, means unseen.) This is all he
says of it. But when the Lord speaks of it, he calls it not Hades,
hell, but Paradise ; Luke xxiii. 43. A consoling difference between
Jewish and Christian ways of speaking. Anon, in F.J Thy Holy One
— Hebrew, Thy Gracious One. Christ is he in whom the Father's
good pleasure rests.
28. Thou hast made known to me — See note, Heb. ix. 12. The
ways of life — Whereby the goal is reached, and men walk in life.
Sept. bdouc, ways, Heb. nix, in the singular. With thy countenance
— When I am with thee. Heb. ix. 24.
29-31. [These verses contain the proof that David, in the words
quoted, ver. 25-28, was announcing prophetically the resurrection of
Christ. Mey.J
29. Let me — Gr. i£bv, supply, eazio, let it be allowed to me. [But
it is better to supply iazt ; it is permitted ; i. e., I may speak freely.
For he wished to say only that of David which was universally known.
Mey] The neuter is frequently without a verb. The ellipsis here
is expressive. Freely — The Jews esteemed David highly: and he had
something not altogether favorable to say of him that the glory of
Christ might be enhanced. There is therefore in this passage a Pro-
therapia, [or conciliatory preparation for what follows.] The patriarch
— This name is higher in dignity than that of king. This, too, aids
the protherapia. His sepulchre — And that with the very body of
David, in corruption. He speaks gently. With us— The monuments,
places, institutions, manners, families, and adages of the Israelites,
marvelously accorded with the Old Testament Scripture. So too the
New Testament books accord with the subsequent state of events.
30. A prophet — Hence the 16th Psalm is prophetic. Knowing —
By the_ prophecy of Nathan (2 Sam. vii. 12, 13.) Therefore David
composed the 16th Psalm after this prophecy. [Omit zb xazd adpxa
dvaazqaeiv zbv Xpiazbv, according to the flesh, he would raise up Christ.
Tiseh, Alf. Read, of the fruit of his loins, to set one on his throne,
etc.] Sworn with an oath — Ps. cxxxii. 11, comp. ver. 2. The fruit
of his loins — Scripture speaks of propagation with wonderful correct
ness and delicacy. A periphrasis for, his seed. His — David's.

758 THE GNOMON OF THE NEW TESTAMENT.
31. Seeing this before — In prophetic vision. He spake — In that
16th Psalm. Of Christ — Peter thus reasons : David did not speak
of himself, as the fact shows. Therefore he spoke of Christ, who
6hould rise from the dead. But how is the resurrection inferred from
the promise of the kingdom 1 Answer: Because Christ had not be
fore assumed the kingdom, and because the kingdom was to be eter
nal. Therefore David recognized the nature of the kingdom of the
Messiah. [Omit the words -q~ ij>uyfq auzou. Tisch., Alf. Read, he was
not left, etc.] His soul — The Latin Vulg. omits this. For it has
neque derelictus est in inferno, nor was he abandoned in hell : where
the masculine derelictus shows that the translator has purposely so
written [not accidentally omitting soul.J Other ancient authorities
• accord with this. More recent copies have supplied it from ver. 27.
32. This Jesus — Ver. 23, 36. Raised up — From the dead. Of
Whom — Gr. ou, [but this is neuter ; and Eng. Vers., whereof, i. e., of
ivhichfact, is right. Mey., De W., etc.,] namely, of God, who effected
it : ch. ver. 32 ; x. 41 ; 1 Cor. xv. 15.
33. Right hand — So also ch. ver. 31. The Hebrew prS, on the
right hand, is rendered by the Sept. usually ix dssi&v; also in Ps. ex.
1 , to which Peter refers ; yet he says, zfj dsstii, by the right hand,
which is found once in the Sept. Isa. lxiii. 12. Christ was exalted
by the right hand of God to the right hand of God. [He took away
his manhood to heaven, and, in exchange, sent down God upon earth.
August, in F.J Therefore — The resurrection of Christ being estab
lished, his ascension cannot be questioned. For this reason it is first
asserted by itself, then it is also established from the 110th Psalm. Ex
alted — The exaltation strictly took place at his ascension. Shedforth
— Ver. 17. This, which ye now — Gr. zouzo o vuv. The more recent
Latin copies have hunc, quern, instead of hoc quod nunc. They sup
ply nvsuya, spirit, Lat. spiritum, which is neuter in Greek, but mas
culine in Latin. But the language is absolute, this, elegantly denot
ing the strangeness of this unspeakable gift. Irenseus has vuv, now,
which has been omitted by some. [Tisch., Alf, etc., omit vuv, now,
and add xai, both, before ftXeneze, see.J See and hear — Ye have tes
timonies to the facts which are not to be mocked at [ver. 13.]
34. For David is not — A dilemma. The Prophet speaks ei|her of
himself or of the Messiah. Comp. ch. viii. 34. He speaks not of
himself, ver. 29 ; therefore of the Messiah. See Matt. xxii. 44, note.
[For David is not yet ascended — As he must be if this prophecy ap
plied to him — but he himself says — removing all doubt. Alf J But
— Therefore it is another, and that the Messiah, who has ascended.
Sit — This sitting necessarily implies the ascension. For they differ,

ACTS II. 39. 759
as act and state: and the act itself is sometimes denoted by the
sitting. 36. [This ver. is the theme of the whole speech, set forth as now
certainly proved ; and expressively put at the close. Mey.J Assur-
tfily — Peter proclaimed this with great force. Comp. ch. iv. 10, xiii.
38. (rvioazbv, known.) Both Lord and Christ — Peter had quoted
the promise given of Christ to David, and the Psalm, in which David
had called him Lord. Now therefore he infers the title, Lord, from
ver. 34, and from Psalm ex., and derives the title, Christ,, from
ver. 30, and from the promise given to David, joining both these lead
ing thoughts in this recapitulation. The particle xai, both, though
omitted by some in the former place, makes the language very vivid.
Henceforward continually, in the New Testament, the exalted Jesus
is meant by the title Lord ; ver. 47, etc. ; except where there is refer
ence to the Hebrew mrr. [Jehovah, Sept. Kupioc, Eng. Vers. Lord]
which must be explained according to the sense of the Old Testa
ment passages. Him — Gr. auzbv; i. e., this Jesus. It is obviously
demonstrative. Hath made — Yet so that, even before this, Jesus was
Lord and Christ : ver. 34. Ye have crucified — The sting at the
end. 37. Were pricked — Gr. xazevuyqaav, Gen. xxxiv. 7, Sept. for Heb.
yiym, were stung with grief. [Luke records this, that we may know
that the Holy Spirit's power was put forth, not only in the gift of
tongues, but in the hearts of the hearers. Calv. in Alf.J They said —
The apostles were not accustomed to end their addresses before their
hearers had shown how they were affected. If the hearers in our day
were to signify on the spot what they feel at heart, the edification of
all would be much more sure and rich. The rest — They recognized
the cause of the apostles as common. [ What shall we do — True con
version is begun when this question is reached. V. G.J Men brethren
— Not thus had they spoken before.
38. [Tisch. and Alf. omit iipq, said.J Repent — That is, towards
God. Thus in this verse the Holy Trinity is implied [comp. ch. iii.
19.] Be baptized — He speaks of it as already known to all: for both
John and Christ had administered baptism. In the name of Jesus
—See note on Matt, xxviii. 19. Of sins — Of that sin of cruci
fying Christ (since their distress was for this sin chiefly), and
of all the rest. Ye shall receive — As we. We are the proof to you.
39. Unto you — This means more than yours. Comp. Luke ii. 11.
Is— Stands forth fulfilled: ch. iii. 25, 26, xiii. 32, 33. The promise
—Of this gift. To all— And therefore not to the apostles alone.
That are afar off — Isa. lvii. 19 ; Sept., Peace upon peace to them that

760 THE GNOMON OF THE NEW TESTAMENT.
are afar off, and to, them that are near. The apostles sometimea
touched upon mysteries, the fuller explanation of which they were
themselves to give to the world afterwards : and meanwhile touched
upon them in words, which marvelously harmonized both with the lan
guage of the Old Testament and with their own sense at that time, which
was true, but not yet full, and with the Divine intention, which was to
declare itself further through them. In this passage the Holy Spirit
spake through Peter such things, — of the admission of the GentileB
(comp. Eph. ii. 13), speedily, in great numbers, and without cir
cumcision, as Peter himself afterwards did not at once appre
hend, ch. x. : and yet they agreed with Isaiah ; and these words,
too, are suited to that sense which he afterwards received. All the
words of Scripture are most skillfully chosen. As to the fact, weigh
the word first, ch. iii. 26 ; Rom. ii. 10, with, in xv. 10 ; Eph. ii. 19,
iii. 6. At the same time there is a Euphemism [language milder than
the sense] in that they are not called Gentiles. [Note also the time
he chooses for this statement. It is when they are conciliated and-
self-accusing. The soul that condemns itself can feel no envy.
Chrysost. in F.J Even as many, etc. — The Sept. m Joel ii. 32, has
preaching (suayyeXt^bpsvot) to those whom the Lord hath called. Shall
call — Gr. Ttpoaxalsaqzat, i. e., call to himself. This is the force of
the verb in the middle voice. Lord — Gr. Kupioc, Heb. mrr, Jehovah.
Our God — God of us all.
40. Many other — One must be urgent until the result is effected.
Testify — :This refers to what goes before. Exhort — This to what fol
lows. Be saved — [Gr. aib&qzs, not save yourselves, as Eng. Vers. So
Alf.J Depart in a state of salvation without delay. This is deduced
from ver. 21, and is repeated ver. 47. Kindred .terms to the name
Jesus. Salvation begins in conversion, not only at death. Eph. ii.
6. This untoward — Of which see ver. 13. An apt epithet for the
Jews : some of whom persevered in mocking.
41. They — That is, they who did not stop short with mere com
punction, but willingly, and in very deed, obeyed. This was the char
acteristic of the New Testament Pentecost. [But Tisch., Alf.; etc.
omit dayevwc, gladly.J Received — The subject, not part of the pre
dicate. They received the saying, worthy of all acceptation: 1 Tim.
i. 15. Were baptized — Understand, and received the Gift of the Holy
Ghost, ver. 38. And — And so. They were added — There had been
only one hundred and twenty names before : and yet souls about
three thousand are said to have been added, because the former had yet
been the head and body of the church. So in ver. 47, added. About
three thousand— Marvelous efficacy of the Gospel !

ACTS II. 46. 761
' 42. [They — The whole body of believers, including the three thou
sand. Mey.J Continued steadfast — Having forsaken all else. Fel
lowship — In all goods, internal and external, actions, and plans.
Comp. as to their resources. Rom. xv. 26. [Omit xai, (before zj]
xXdaet,) and, (before in breaking.) Tisch., Alf.J Breaking of bread
— That is, frugal diet in common. Comp., however, note ver. 46.
[Where Beng. recognizes a covert allusion to the Lord's Supper, in
this phrase. At that time the supper wras inseparably connected with
the dydnat, love-feasts, of Christians ; and was unknown as a separate
ordinance. To these, including the Supper, the breaking of bread re
fers. Alf] The Christianity of all, and of each, is to be valued, not
merely from Divine worship, but also from daily life.
43. Fear — For they had God present with them. [So Herod and
all Jerusalem with him were troubled at the birth of Jesus. Matt. ii.
F] This fear prevented persecutors from breaking out against the
new Christians, before the time was come. By the apostles — Not then
by all the others.
44. [All — Though sprung from entirely different nations. How
far have we left that unity at the present day ! V. G. Common —
Continuing or imitating, most naturally, the community which had ex
isted between Jesus and his disciples, the wants of all being supplied
out of the common stock. Mey., Alf.J
45. Possessions — Lands, houses : ch. v. 1, 8. Goods — Moveable
things. Sold — The saying of the Lord, Luke xii. 33. Spoken a
short time before to the disciples, and applying to all times, as espe
cially applicable to that time. [So afterwards, at the destruction of
Jerusalem, they had nothing to lose : and their all, meantime, was
laid out to the best account. The threatening calamities of the time
moved the more prudent, not to parsimony, but to liberality. Eccles.
xi. 2 ; James v. 3. V. G.J Parted — Gr. dtsyept^ov. The passive,
Stsdidozo, division was made, ch. iv. 35, is different. The multitude
was from time to time increasing. Their goods were distributed by the
believers themselves ; the apostles, and the seven deacons. Them —
All things in common, the price also of the goods sold. As — Not as in
the societies of the world, where each receives from the common fund
according to the share contributed, not according to his need.
46. Continuing, etc. — Four leading points ; continuing, breaking,
partook, praising. The fourth of these is strictly to be connected
with the first ; the third with the second. In the temple — In public ;
as xaz olxov, at home, in private [not as Eng. Yers., from house to
house, but at home, in contrast to in the temple. De W., Mey., etc.]
Breaking— Heb. ~ae/, to break, or distribute. Their daily food is

762 THE GNOMON OF THE NEW T ESI' AMEN T.
meant, with which the Lord's Supper was very often administered :
ch. xx. 7, note, [for it is fit for every day, though we are not every
day fit for it. Farindon in F.J 1 Cor. xi. 20, 21 : for that in this book
of Acts no mention at all of the Holy Supper should occur, is not
probable, while there is so frequent mention of baptism ; but it is men
tioned cautiously, as was usual at that time, 1 Cor. x. 15, and seldom.
Scripture, with the highest wisdom, holds a middle course between
those things which are well known, and those which are proper to be
concealed. Food — Christianity loves freedom from earthly cares
and simplicity, and shrinks from a variety of arts and professions.
Such a life is commended by the whole book of Ecclesiastes. With
gladness — The fruit of faith, and a mark of truth. Singleness—
Without care for the future, and without envy on the part of richer;
without perverse shame on the part of poorer.
47. Favor — They find this who praise God. And the Lord — Jesus.
Those being saved — Gr. roue aio^oyevouc. The article is emphatic.
There was no day without such as were being saved. To the church
— This, as it seems, is a gloss of Chrysostom, propagated by the Sy-
riac version and others. The words are not in older authorities.
[And are omitted by Alf., as it seems, properly, though Tisch. re
tains them. The company of believers is variously named, until it
obtained its own constitution, and received the name of Church, ch. v.
11. Not. Crit. Alf., with the oldest manuscripts, connects ini zb
auzb, together, (which begins ch. iii. 1, Gr.,) with this ver.: So as to
read, (see above,) The Lord daily added together those who were being
saved, i. e., in the way of salvation. But Tisch. connects with ch.
iii. as Eng. Vers.]

CHAPTER III.

1. [Now — Transition from the sketch of the Christian community
to the history of the apostles' labors. Mey.J Together — This, put in
the beginning [in the Gr.] points out emphatically the union of Peter
and John. Hesychius remarks, iizi to auzb, together, to the same
place. Peter — Gr. nizpoc. Some have written Uszpoc de, supposing
that ini zb auzb, together, should be joined with the preceding words.

AC ts iii. t ¦ 763
More properly others, though of a later date, have inserted de, now,
after ixi zb auzb, together. [This seems true ; though Tisch. retains
de] The short reading without the de, is the mean and ancient
reading. [The hour of prayer — It is right that adults and men in
places of high honor should attend public prayers. V. G.J The
ninth — The usual hour, suited for prayer, on account of soberness,
before supper : ch. x. 3. [This is our three o'clock in the afternoon.
He who should accustom himself to collect his thoughts at that time,
and to find leisure for prayer, would thence derive no common profit.
The time in itself makes no difference. But it is a proof of choice
obedience to cut short or interrupt labor, when in its height. About
mid-day Peter prayed in private : ch. x. 9. V. G.J
2. And a certain man — The man on whom Peter wrought his first
miracle is described at length. Was carried — Gr. iftaazd^ezo. Mid
dle [literally used to have himself carried]. Door — Gr. d-upav, [Eng.
Vers., gatefj by which many used to enter. It is called nuXq, a gate,
in ver. 10. Beautiful — Heb., the Gate Susan in the same sense.
[But it is very doubtful what gate is meant. Susan means lily. Alf.J
To ask — Although the people ought not to have had beggars.
3. Asked an alms — Gr. ' Hpibza iX.sqpoauvqv X.afts7v, [literally, asked
to receive alms.J A very similar phrase occurs 1 Mace. xi. 66, ¦}pi-
uaav auzbv zou dsstdc X.afte'iv, [i. e., begged him for peace.J Many
omit Xaftelv, to take, here.
4. Fastening his eyes — look — A steadfast gaze has great power :
ch. xiii. 9. [When thou seest misery in thy brother's face, let him
see mercy in thine eye. Quarles. Misery is the object of mercy,
which it toucheth everlastingly. Farindon. Both in F.J
6. Silver and gold — Which the beggar was expecting. No doubt
alms were given even to those not of the communion of believers ;
but at that time, on his way to the temple, Peter had nothing with
him, or else could not give enough to relieve the need of the poor
man. Notice the self-denial of the apostle, though administering so
much : ch. ii. 45, comp. ch. iv. 35. [Though thou hast no money,
yet have mercy. Taylor in F.J Of Jesus Christ^-Jesns then is the
Christ. 7. Him — The lame man had merely to yield himself to the power
which came upon him. [An image of the resurrection. Comp. ch.
ix. 41. Chrysost. in F.J Feet and ancle-bones — Gr. a[ ftdaetc xai zd
ofupa. As to both Greek words there is much disputation. Luke
implies that all parts were strengthened in the lame man, by his walk
ing, ftdasic are the Feet, which have their chief strength in the knees :
ofupa is improperly used for ankles, as in Callimachus, (oudev ini

764 THE GNOMON OF THE NEW- TESTAMENT.
aipupbv dpdbv dvearq) : it means strictly, little mallets, or the lowest
¦parts of the leg. Luke, a physician, spoke accurately. Comp. Ps.
xviii. 36.
8. And walked — Though he had never learned to walk. A new
feature of the miracle. Leaping — Praiseworthy alacrity [put forth
in honor of God. V. G.J Isa. xxxv. 6. [Omit xai, and, before
aiviov, praising. Tisch., Alf.J
9. [All the people — They who have seen our infirmities should at
test our change. Q. in F.J
10. Amazement — Gr. ftdyftouc, [Eng. Vers., wonder.J In feeling.
Ecstasy — Gr. ixazdasaic, [Eng. Vers., amazement.J In the under
standing. 11. [For zou iq&evzoc yioXou, the lame man which was healed, read
auzou, he. Tisch., Alf. Held — That he might not be severed from
his benefactors. Mey. All the people — Those who had met for pub
lic prayer, ver. 1. V. G.J Greatly wondering — Gr. exdayftot, ex
ceedingly amazed. This comprehends amazement and ecstasy.
12. Answered — Having obtained an opportunity again. Why
marvel ye — They had reason to wonder ; but they ought to have re
cognized the Lord, from whom the benefit had come, and not to have
stopped short and fastened their whole attention upon the mere work
itself, or upon the Divine instruments. Power or holiness — Gr. duvdpei
¦q euaefteia. Most frequently duvaytc and isouoia, power and cfuthority,
are joined. Wherefore the Syriac and some manuscripts of the Latin
have adopted power or authority, instead of power or holiness ; and fur
thermore some copies mentioned in Irenseus, inasmuch as these two
words seemed synonymous, have omitted et potestate, and authority.
The appearance of euaefteia and i^ouaia, piety (holiness) and power,
is similar, especially in contracted Latin (pietas, potestas, written
piet., pot.) These two, holiness and power, are usually looked to by
men in Divine instruments. Wherefore "Peter puts away from him
self all authority, whether physical or meritorious, and ascribes the
whole to God and Christ the Lord." So writes H. de Bukentop.
[The idea in euaefteia is not holiness, (Eng. Vers.,) but working piety :
Alf. " As if the cure were a reward given to us of God for our
piety." Heinrichs in Mey.J
13. God — Who gave the promise to the patriarchs and fathers.
The God of Abraham and Isaac and Jacob, the God of our fathers,
is a frequent title in the Acts, more than in the other books of the
New Testament, and was appropriate to that period. Of our fathers
— [See how he keeps making this prominent, to avoid seeming to in
troduce a new doctrine. Chrys. in Alf.J The same fathers, Abraham,

ACTS III. 14. 765
.Isaac, and Jacob: (comp. Exod. iii. 6, 15, 16); or those who lived,
for instance, in the time of Moses and Samuel or David, ver. 22, 24,
25, to whom also the promise was given ? The former passage of
Moses (Exod. iii. 15, 16), has the common name, fathers : Luke, the
proper names, Abraham, Isaac, and Jacob. In Moses at least there
is an apposition : there is one also, we think, in Luke. God fulfilled
this his promise : therefore men must believe. Glorified — Even be
fore his passion : Matt. xi. 27, xvii. 5 ; John xii. 28, viii. 50, x. 36,
xiii. 3, 31, xvii. 5 ; 2 Pet. i. 17 ; Luke ii. 32 ; Heb. iii. 3, v. 5.
Others refer specially to the glorification of Jesus Christ by the pre
sent miracle, or to his whole exaltation, or to both together. The
discourse in ver. 13 begins far back ; we therefore judge that the
order is the same in the facts, and the time, and the text. His Servant
— [Gr. ndida, Eng. Vers., Son, but incorrectly here. The expres
sion is drawn from Is. xl-lxvi, where the Sept. use the word for the
Heb.' mrr "uy, servant of the Lord, referring to Messiah. Mey., Alf,
etc. In the manner of men, one might call him Prime Minister,
on account of the extent of his office. V. G.J Ye — Mentioned,
that they may be brought to compunction and repentance. Delivered
up — Him who was given to you, ye have given up ; whereas ye ought
with all zeal to have recognized his glory, and embraced him and held
him fast. Ye have denied — This is opposed to the proper judgment
of Pilate, who tried to let Jesus go. Of Pilate — Whose blindness is
less surprising than yours. Peter shows in this place that the Jews
resisted the true opinion of God and of men concerning Jesus.
14. But ye — Observe the four parts of the discourse, or rather the
two parts, of two members each : God hath glorified — whom ye indeed;
But ye — whom God. For Peter states : I. The act of God, and the
act of the Jews which followed : II. The act of the Jews, and the
act on the part of God which followed. The Holy One and the Just
— A splendid Antonomasia, [substitution of a description for a name.]
He calls Jesus One. He was Holy as the servant of God, whom God
hath glorified. For ens and iud, Holiness and Glory, mean nearly
the same. This one was Just (ch. vii. 52, xxii. 14) even in Pilate's
judgment. Moreover, the proclamation of the holiness of Jesus
meets the opinion of the multitude as to the power of the apostles :
the proclamation of his Justice, that of their piety, (holiness) ver. 12.
Ye denied — This verb is repeated, in a different point of view. They
denied his kingdom, ver. 13 : they denied his holiness and. justice, ver.
14. Desired— Even if Pilate had offered Barabbas to you, ye ought
to have begged him to let Jesus go. A murderer — Gr. dvdpa ipovea,

766 THE GNOMON OF THE NEW. TESTAMENT.
A man a murderer. A magnificent antithesis follows, but the Author,
or Prince of life. Christ wa3 this even before he suffered death.
15. Of whom — [Eng. Vers., whereof. J Of God. See ch. ii. 32, note.
Witnesses — They had acted the part of witnesses, ver. 6, comp.
ver. 16.
16. Through the faith — [Or better, on account of faith in his name;
i. e., that of us, the witnesses. Alf.J The faith of the name of Jesus
is so called, from the fact, that this name is the name mazbv, faith
ful, and sure : and to this faith corresponds, presently after, the faith
which is by him, the faith which was in Peter, and had begun to be in
the lame man. The name of Christ, and the faith of the saints cor
respond. See and know — See at the present, know as to the past.
His name — The nominative, instead of the pronoun it, which would
refer to name, [Gr. bvoyazoc, which precedes in the Greek.] A simi
lar construction occurs, 2 Chron. xxviii. 9, "In the wrath of the Lord
God of your fathers upon Judah, (the Lord) hath given them into
your hand;" 1 Sam. xxiv. 5, "The heart of David smote him (viz.
David)," Deut. ix. 4, "For the wickedness of those nations, God
does destroy them." By an elegant Regressus, [a return to things
before stated or implied, to explain them one by one,] Peter draws
the inference from effect to cause, and with great force repeats name
so often. Which is by him — Peter refers not only the act, but even
the faith he had received, to Christ and his name. Through Christ,
)ur faith is of God, and ends to God : 1 Pet. i. 21.
17. And now — Gr. xai vuv, Heb. nnyi, a formula of transition from
past to present. Brethren — An address full of courtesy and compas
sion. I know — Peter speaks to their heart, kindly. Therefore he
rather says, 7 know, than, 'we know. Through ignorance — Ch. xiii.
27. Rulers — These were not present, but the people. Peter sets
aside the prejudice against authority, and this again kindly.
18. But — In a thing which we have done badly, this, too, is to be
considered, what good God hath done under it. Which God before
hath showed — This is opposed to the ignorance [ver. 17] of the Jews.
Of all — This adds great force to his language. [Transpose auzou after
Xpiazbv. Tisch., Alf. Read of the prophets, that his Christ should
suffer, etc. So Beng.J His Christ— So Greek manuscripts of ade
quate authority, with Irenceus and the Syriac. That is, that his an
ointed should suffer. And this altogether accords with ch. iv. 26.
Others have written auzou, his, with the word prophets, as we find in
Luke i. 70. So — In this way.
19. Repent ye therefore and be converted—Here, and in ch. xxvi,
20, repentance is put before conversion; in Jer. xxxi. 19, conversion

ACTS III. 21. 767
before repentance. Conversion is put first, when a man's recovery
from sin and return to his right mind is meant ; it is put after repen
tance, when the uniting of the penitent to God is meant. May be
blotted out — The allusion is to the water of baptism. Your sins —
Even that which ye committed against Jesus. In order that — [F it
when — Gr. onioc dv. Alf. well renders, in order that the times of
refreshment (i. e., the great joy and rest Messiah was to bring) may
come. Nearly so, Mey.J So Matt. vi. 5; Luke ii. 35: and (for
the Hebrew \yvb) Acts xv. 17 ; Rom. iii. 4 : dv, the potential particle,
if, understand if ye exercise repentance, does not make the whole
sentence conditional, but is designed to stimulate the hearers to do
their part. May come — Gr. eXd-ioat. Even to you. For those times
in themselves were to come even though these hearers had not given
ear (comp. Zech. vi. 15, where similarly there is a particular condi
tion); but in relation to the hearers, those times might be more or
less hastened. On this account they are called xatpoi, times, without
the article, [which Eng. Vers, correctly adds; the times. Alf.J Times
— Comp. ver. 21, note. Of refreshing — The allusion is to the breeze
of the New Testament, full of grace ; all sultriness giving way. From
the presence — All pure joy is from the face of the Lord, when he re
gards us mercifully. Ps. xliv. 3 ; Num. vi. 25.
20. Send — He sent, ver. 26 : yet he says here, not send back, but
again, send: comp. i. 1, note. [For Iqaouv Xpiazbv, Jesus Christ,
read Xpiazbv Iqaouv, Christ Jesus; and, For npoxexqpuypevw,
preached before (Eng. Vers., which before was preached), read itpoxe-
feipioyevov, before appointed. Tisch., Alf., etc. So Beng. J Ap
pointed or prepared beforehand. Hardly anywhere is the reading
jtpoxexqpuyyevov, preached before, to be found. Peter does not here
preach beforehand Christ, but declares that he is prepared. The
same verb occurs, ch. xxii. 14, xxvi. 16; Ex. iv. 13; Josh. iii. 12.
Comp. Luke ii. 31. He is prepared, to be received by us, to be sent
by God. Hesychius defines itpoxsystpioyevov, to mean established or .
•prepared beforehand.
21. Who must indeed receive heaven — [Eng. Vers., whom the heaven
must receive. See below.] The particle ysv, indeed, has the place
of its Apodosis, usually followed by de, fut, has its conclusion here
implied in the send, ver. 20. To be taken, i. e., confined, shut in
heaven, is a violent interpretation, as though heaven were greater
than Christ ; and is inimical to the loftiness of Christ above all
heavens, Eph. iv. 10. It might however be said, with some meaning,
that the heaven receives Christ, it admits and acknowledyes him, as a
throne its legitimate king, although Christ had emptied himself be-

768 THE GNOMON OF THE NEW TESTAMENT.
fore, and was not yet recognized by the world. But much more
august and consonant to the language of Scripture is the sense,
Christ receives heaven ; and it is more in accordance with this view
that oupavbv, heaven, (in the Greek,) is without the article. It is the
same as Xaftsiv ftaatXsiav, to receive a kingdom, Luke xix. 12, and
ftaatXsusiv, to reign, 1 Cor. xv. 25. Nor is the force of the verb
de%oyat, opposed to this view, as if heaven ought to contain, and
Christ to be contained in it. [Beng. here cites a few instances of the
Greek usage of de%oyat, which do. not however sustain his position.
Mey. remarks that it never means to take possession of.J Further
more, the verb de^aadat has this emphasis, to denote an offer. For
the Father said to the Son, Take possession of heaven, Sit at my right
hand, Sit on my throne which is heaven. In fine, de^aadai, to take,
has an inceptive notion, and yet the present de7, must, is used; not
idee, it was proper ; although the Ascension had taken place not yes
terday or the day before. Peter is speaking of a fact which, as
compared with his glorious advent from heaven, was still as it were
present, especially in relation to the hearers now just approaching to
the faith. [This rendering is adopted by Ols., because heaven can
not be conceived as an independent agent, receiving Christ. But it
is well opposed by De W., Alf., Mey., etc., and the common render
ing may be considered as established^ Until the times of restitution
— That is, until they shall be fulfilled. So a%ptcrfyepwv nevze, until,
meaning, in five days, ch. xx. 6: &-£pt xatpou, for a season, ch. xiii.
11. Similar phrases occur, Luke xxi. 24; Gal. iv. 2; Heb. iii. 13;
Rev. vii. 3, xv. 8, xvii. 17, xx. 3. Peter includes the whole course
of the times of the New Testament from the Ascension of the Lord
to his Advent in glory, times in which are preeminent the apostolic
age, ver. 24, and answering to it the condition of the Church which ¦
(after apostasy and protracted calamities) was to be constituted of
Jews and Gentiles together. Justus Jonas says, Christ is that King,
who has now received heaven, reigning in the mean time through the
Gospel in the Spirit, until all things be restored, i. e., until the rest
of the Jews and the Gentiles be converted. (Rom. xi.) ' Aitoxa-
zdazaatc, is the restitution of things from confusion into their former
order. You will say, Were tj^en all things at any time in such a state
as they are to be restored to ? Answer : 1, They were, at least in
their beginnings : comp. Matt. xvii. 11 ; hence the apostles also used
this verb above, ch. i. 6, 2. There is a reference to the Divine inten
tion and promise : as one born blind is said to recover his sight, because
sight is a natural blessing. Weigh well the word ye/n, restore, Gr.
dnoxadiozqyt, Jer. xvi. 15, xxiv. 6, 1. 19 ; Ezek. xvi. 55. The res-

ACTS III. 23. 769
toration of all things shall be accomplished, when all enemies shall
be Christ's footstool: 1 Cor. xv. 25; which is being gradually ac
complished now, and shall be quickly consummated at some time.
All things — The whole is contrasted with heaven, as a part. Which —
Gr. <ov, for b\, which. Hath spoken — dx:, spake. [For rcdvziov, read
ziiv. Tisch., Alf, Read, By the mouth of his prophets, etc.] The
holy — All the prophets were holy ; all entered heaven, Luke xiii. 28.
They who are rejected as workers of iniquity were not prophets, even
though they prophesied : Matt. vii. 22, comp. John xi. 51. Balaam
was a prophet indeed, not in Israel however, but only in relation to
Balak. V. G] Prophets — Moses, ver. 22, and the rest, ver. 24.
To this refer ydp, for, ver. 22.
22. A prophet — Deut. xviii. 15, etc. Sept. The Lord thy God will
raise up unto thee a prophet from the midst of thee, of thy brethren,
like unto me ; unto him ye shall hearken — and he shall speak unto
them all that I shall command him, and whosoever will not hearken
unto my words which he shall speak in my name, I will require it of
him. Of your brethren — Moses does not say, of our brethren; for
he speaks in the name of God. Nor was Christ ever promised to
Moses; for he did not come of his tribe or posterity : and Moses and
Christ are altogether opposed one to the other. Like unto me — The
Israelites had no idea of a greater prophet than Moses, who was a
prophet entirely peculiar in the Old Testament: Num. xii. 6, 7, 8.
Deut. xxxiv. 10. Therefore Jesus alone is like him. Moses began
the divinely-appointed Church of Israel : Christ began his own di
vinely-appointed Church. With Moses's prophecy was soon after
joined its realization, the leading forth of the people from Egypt:
with Christ's prophecy was soon after joined its realization, redemp
tion. The people could not endure the Lord's voice: they desired to
hear Moses : to hear Christ is much more desirable. Moses spake to
the people most fully of all things, and those alone which the Lord
commanded : Christ much more so. And Christ so answers to Moses,
so as to be even greater, as respects his Divine Person and Gospel
office: Heb. iii. 2, 3, 5, 6 ; comp. Num. xii. 7. Resembling does not
prevent excelling, Matt. xxii. 39 : and the particle a>c, like unto,
compares not only equal with equal, but also the less with the greater,
Matt. v. 48, and the greater with the less, Mai. iii. 4. Him — More
than me. Shall ye hear — It will be your duty, and ye shall be able
to hear.
23. And it shall come to pass — rrrn, a modal formula, [accessory
statement,] exciting attention. Which — It is implied that many will,
and many will not hear this Prophet. Shall be destroyed — Instead
y7

770 THE GNOMON OF THE NEW TESTAMENT.
of the Hebrew, 7 will require it of him, is put that usual formula of
n"D, utter destruction. As death is the wages of sin : so a terrible
death, that is, utter destruction, is the wages of heinous sin.
24. All — The prophets, in Rev. x. 7, are appealed to for the same
purpose. And — Answering to truly, in ver. 22. From Samuel—
Between the times of Moses and Samuel there was not much prophecy,
until Moses's sole authority was established, according to whom the
others afterwards were to be. estimated. Then when the kingdom was
introduced, prophecy concerning, Christ's kingdom flourished : and
through Samuel's mother herself, the first mention of the King and
Messiah was made; and afterwards repeated : 1 Sam. ii. 10, 35, etc.
Those — Repeat d.Tzb, from, before those. These — Many things, when
the time comes, are fulfilled at once. [These days — Namely, the days
of restitution, ver. 21. Mey. Or perhaps, their days now present,
and which are connected with those of restoration, as leading on to
them,, and being in the same dispensation. Alf]
25. Ye — Who live to-day. Of the prophets — In their character
as prophets, that is, of their prophecies.' So what follows is connected,
and of the covenant: as in Dan. ix. 24, the vision and prophet, [Eng.
Vers., prophecy.] To you, saith Peter, the prophecies and covenant
relate. He binds his hearers. And in thy seed shall all the kindreds
ofthe earth be blessed — Gen. xxii. 18, Sept. reads, edvq, nations. By
Peter they are termed nazptai, kindreds, as if under that veil, of
which we have treated, ch. ii. 39. Comp. on this passage, Gal. iii. 8,
16, notes.
26. First — A previous intimation of the call of the Gentiles. Eav-
ing raised up — Of Abraham's seed. Servant — Gr. Ttaida, [not son;
see] ver. 13. [Omit ' Iqaouc, Jesus. Tisch., Alf.J To bless — This
is deduced from ver. 25. In turning away — Active. It is Christ
who both turns away us from wickedness, and ungodliness from us :
Rom. xi. 26. It is a thing beyond human strength. Iniquities —
Whereby the blessing is impeded. Hovqpia denotes both wickedness
and misery.

CHAPTER IV.

1. As they spake — The matter was divinely ordered, so that they
first said what was sufficient in the temple ; afterwards in the council,

ACTS IV. 8. 771
to which they would not have been allowed to go had they not been
brought there. Came' upon — The cross, says Jonas, always attends
the true Gospel. The priests — Who were alarmed for the priesthood.
The captain of the temple — Who was alarmed for the civil power, as
chief commander, under whom were the commanders of the watches
in' the temple : Luke xxii. 4. The Sadducees — Who were alarmed
for their doctrine.
2. That they taught — At this the priests were annoyed, because of
their authority : the Prefect of the temple, through fear of revolution.
Preached — At this the Sadducees were annoyed, as they denied the
resurrection : and their error was utterly refuted by the single exam
ple of Jesus Christ especially.
3. In hold — [That is, in prison. Mey.J So Peter and John were
exercised, in faith. The next day — The morrow is here put for the
next day, by Mimesis, (using the words ofthe persons imprisoning the.
apostles.) [On that night what great things, think you, passed in the
souls of those great apostles ! V. G. Eventide — Ch. iii. 1. They
had gone to the temple at the ninth hour; so that it may have been
now the twelfth hour ; the beginning of the second evening. Mey.J
4. [Omit a>aei, about. Tisch., (Alf. brackets it.)] The men — Much
greater, therefore, with the women and children. In this multitude
of about five thousand, seem to be included those mentioned in ch. ii.
41. Afterward, after other accessions, ch. v. 14, vi. 1, 7, they be
came several, thousands : ch. xxi. 20. [Mark the power of truth.
The leaders are cast into prison, yet thousands believe. Clarius
inF] 5. Their — The Jews. Rulers and elders and scribes — Conspicuous
in authority, council, and doctrine.
6. The High Priest — This is to be understood of Caiaphas also.
Alexander — This name was common among the Jews from Alexander
the Great. [For etc, at or to, read, iv, in. Tisch., Alf.J At Jeru
salem — From the neighborhood : unless sic, at, be put for iv, in.
7. They asked — In many words, as if the matter were unknown or
obscure. To it corresponds known, ver. 10. Power, name — Some
thing had been reported to them of Peter's words, ch. iii. 6, 12, 16.
And Peter admirably repeats this very expression, ver. 10, 12. Have
ye done — They speak ambiguously: they do not say, have ye healed?
8. Filled — At that very moment. The power which dwelt in him
manifested itself. So ch. xiii. 9. As each emergency demands, God
moves his instruments. But full, Gr. nXqpqc, expresses habitual ful
ness : Acts vi. 3, 5. Rulers — In the beginning he gives them honor.
But he addresses them differently, when they persist in their attacks.

772 THE GNOMON OF THE NEW TESTAMENT.
ver. 19 ; and again in ch. v. 29. Comp. ch. vii. 2, at the beginning
with ver. 51.
9. If- — That is, since. He means the examination, now in pro
gress. We be examined — Judicially. Good deed — Whereas usually
persons who have done evil are examined. [As if to say, good rulers
are not a terror to good works, but to the evil, Rom. xiii. 3. How then
are we questioned for this good deed? Selneccerus in F.J The article
is not added ; but there follows, in ver. 12, the salvation, where the
article forms an Epitasis [emphatic addition]. Christ was a most be
neficent Saviour. See Chrysost. de Sacerd. p. 208. By what — The
rulers had asked, by what power and by what name. This Peter takes
up, changing the adjective, in order to answer more definitely: and
immediately also replies as to the authority and name, ver. 10. This
man — Who is here, ver. 10, 14. 7s made whole — To this refer salva
tion, be saved, ver. 12, from the signification of the name Jesus, ver.
10. [Bodily health is, as it were, a type and mirror of spiritual
health. V. G.J
10. Known — This, Peter, as a great preacher, uttered with a loud
voice. He expresses the whole briefly. Unto you — Rulers. [ When
— whom — With no connecting particles ; so that the contrast is made
strikingly prominent. Mey.J
11. This — He charges the rulers more severely than the people in
ch. iii. 17. The stone — The article refers the hearers to prophecy.
[Ps. cviii. 22, boldly applied to the Sanhedrim. Mey.J See Matt.
xxi. 42, note. Of you — This is added boldly. The head of the cor
ner — This is explained in the next verse. The very rejection of the
builders attests the stone.
12. In any other — That is, salvation is wholly in him alone.' Here
by the question, ver. 9, by what means, is clearly determined. Salvation
— Gr. ij awzqpia, the salvation. The promised, the desired, whereby we
escape every misery: bodily and spiritual salvation: comp. ver. 9.
The article is very forcible. For — It is necessary that there be a
name divinely given and proclaimed, wherein is salvation. It is not
for us to designate, or devise a name : it is not for Rome to canonise
the dead. Other — This has the force of Epitasis [emphatic addition]
as respects the other preceding. Ammon observes: ezepoc, the other,
is used in the case of two ; dXX.oc, another, in the case of more than
two. Comp. 1 Cor. xii. 8, 9 ; 2 Cor. xi. 4; Gal. i. 6, 7, notes. [We
mortals have many modes of death ; one of birth. Men have many
diseases, one salvation. Audoenus in F.J Under heaven — That is,
in all the earth : ch. ii. 5. The earth-born needed salvation ; and it
behoved the Saviour to establish salvation on earth. Matt. ix. 6.

acts iv. 20. 773
Given — Which has been given from heaven. Among men — There is
¦me Mediator : there is no other in the whole human race. 1 Tim-
ii. 5. We — All men.
13. [Beheld — Gr. d-eiopouvzec ; which contains the idea of contem
plation with attention and wonder. Titmann in Mey.J The bold-.
ness— Gr. ¦Kappqaiav, freedom of speech. The noun rzo.fp'qoia, bold
ness, and the verb 7tapf>qaid^opat, to be bold, both very common in this
book as appropriate to its subject, express the characteristic of true
religion. By this boldness of speech, they overcame the city and the
world. Perceived — Now, or even before. Men — dvdpionoi. This is
meaner than dvdpec. Unlearned — Who could scarcely read or write,
having hardly advanced farther even in sacred learning. Ignorant —
Private persons, namely, fishermen ; and therefore not endowed with
those accomplishments on which political and eloquent men depend.
dypdpyazoc is unaccomplished; idtibrqc, still more so. See our re
marks on this word, on Chrysost. de Sacerd., § 413. By such men,
despised in the eyes of the world, God has always caused his word
to be preached. Justus Jonas. And they recognized — [So Beng.; but
A If. renders, they recollected that they once were with Jesus.J Now at
last: for a little before they had paid less attention to them.
14. With them — With Peter and John. Standing— With firm
ankle. They could say nothing — Though they wished it : ver. 21. Th.-*r
themselves say, we cannot : ver. 16.
, 16. What shall we do ? — The answer is ready for those who ask
this question ; Believe. Manifest — Supply is. And on this depends,
that a notable miracle, etc
17. Spread — They regard the whole as a canker. For so it is de
scribed, 2 Tim. ii. 17. Threaten — In vain, ye rulers. These men
have a resource to flee to : ver. 29. This — They do not deign to
mention the name Jesus: ch. v. 28.
18. To speak — In familiar conversation. To teach — Publicly.
19. Answered — Openly and plainly. They use no artifice to secure
their freedom. In the sight of God — The world accounts many
things right, which in the sight of God are not right : and conversely.
To hearken — For to obey. He who does not obey, even hears reluc
tantly. More — By courageous saints the authority of those rulers
alone is respected, who establish or command nothing contrary to.
God. Judge ye — The figure Communicatio [leaving judgment to
the adversaries.] The world does not easily maintain its own laws
against God's cause so perversely as utterly to destroy natural justice
even in perception.
20. We— They already do what the rulers had but just forbidden.

774 TiiE GNOMON OF THE NEW TESTAMENT.
and they maintain their right. We cannot but speak — Amos iii. 8,
[Real fallness of heart hath incredible force. V. G.J
21. [Let them go — God's great mercy, in thwarting our evil designs,
is acknowledged by few. Q. in F. Nothing how — That is, no mode
of punishment which would not stir up the people. Mey.J All men
¦ — Often the people are more rational than the rulers.
22. Above — The infirmity of the man born lame had been invet
erate. 23. Reported — Although the rulers were opposed to this, yet the
apostles did not sin. The chief priests and elders — The Sadducees
are not named, who partly are included under them, ch. v. 17, partly
had not seats in the council.
24. With one accord they lifted up their voice — Peter even here
seems to have led the devotion : but the others also employed their
voice. [The devotion of their minds was so much the more kindled
thereby. V. G.J Lord — Of the family of believers. [Omit 6 debc,
God. Tisch., (not Alf.) Read, thou who hast, etc.] Thou — An
enunciation, whose subject is, Thou, 0 God, who hast made all things;
then, understanding art, the predicate follows, who hast spoken.
Which hast made — A lofty exordium, used in prayers of more than
ordinary solemnity. Jer. xxxii. 17. Neh. ix. 6. Therefore God's
will is done in heaven, earth, and sea; and men's will on earth should
not be opposed to it, or put before it : vainly do petty men strive.
The Creator even by miracles baffles them.
25. [Alf. (after Lachmann) reads, 6 zou razpbc fjyiov did nveuyazoc
dyiou azbyazoc Aauid Ttatdbc aou sirtibv, which may be rendered, (Be
W. calls it meaningless,) who by the Holy Ghost, the mouth of our
father David, thy son, hast said. But Mey., Tisch., reject this read
ing, though they do not account satisfactorily for its origin and its
reception into the best manuscripts.] Why — Ps. ii. 1, 2. So
plainly the Sept. Rage — This word is properly used of horses, to
snort fiercely. Vain things — This is equivalent to an adverb. So
the Sept. Comfort ye me in vain, Job xxi. 34. This word in the
second half of the verse is parallel to the question in the first.
26. The kings of the earth — All the kingdoms of the world have
at some time assailed the Gospel. The rulers — Pilate represented
these ; as Herod the kings. The prophecy and the event accurately
correspond. Afterwards, we read of Herod, not Pilate, having afflicted
the apostles also.
27. Of a truth — As the fact itself proves. [Before iiti, against,
add iv zfj TzbXse zauzrj, in this city. Tisch., Alf.J Thy minister — [Eng.
Vers., child.J Of whom David was a type : for the latter is called by

ACTS IV. 3 0. 775
the same name, ver. 25. Whom thou hast anointed — He is the Lord's
anointed kipg, ver. 26. Ps. ii. 2, 6. Herod — He, when he had
Jesus in his power, did not free him, but sent him back to Pilate ;
thereby endorsing what the latter was about to do: Luke xxiii. 7,
etc., xiii. 31. The peoples — Gr. Xao7c. The plural, repeated from
the Psalm ; used poetically. One or two manuscripts have Xaoc, peo
ple, (singular) but Xadic refers to the 25th verse, X.aoi, peoples, plural.
Comp. 1 Kings xxii. 28. And the present prayer of the disciples
clearly answers to the second Psalm, as a comparison shows :
the kings, Herod :
the rulers, Pontius Pilate :
the heathen, the Gentiles :
the peoples, the peoples of Israel.
The Psalm treats of Christ's Kingdom : wherefore Herod and Pilate
are mentioned among his enemies, rather than Caiaphas the High
Priest, who is included in ver. 29. Were gathered together — Repeated
from ver. 26. [Together — Unity, without truth, is conspiracy. The
wicked unite, not through love, but their common hatred to him they
ought to love. August, in F.J
28. To do — They could not do more, though they would. [There
is an Ellipsis after this word ; to do (as they supposed their own will,
but in reality) whatsoever, etc. Alf.J Construe with, were gathered
together, not with, Thou hast anointed : for the subject of the verb to
do is the assembled enemies of whom the prediction had been made.
Comp. ch. ii. 23, iii. 18. Whatsoever — No less, but no more. Thy
hand and Thy counsel — The order of the words is worthy of note.
God's hand is felt sooner that his counsel. His power and wisdom
are meant.
29. Threatenings — The plural : ver. 17, 21. Boldness — Whatever
they may threaten. To speak — They do not ask to be allowed to
cease speaking, much less that others be sent ; for they were sure of
their own call.
30. By stretching forth — That is, while Thou stretchest forth.
Miracles attend and urge on the word, ch. xiv. 3 ; Mark xvi. 20,
Thy [not rendered in Eng. Vers.] stretching forth — Often in the
Old Testament the Lord's arm is described as stretched forth. To
heal — Ver. 22. In the coming to pass of signs — [Eng. Vers., and that
signs may be done. J Repeat iv zip, while signs are being done. For
1 cannot admit the construction etc yivsadat, to the coming to pass, as
no article intervenes : therefore etc taacv, to heal, is to be construed
with ixzeivetv, to stretch forth. The comma should be, not before sic,

776 THE GNOMON OF THE NEW TESTAMENT.
for, but after i'aatv, healing : while thou art stretching forth —
and while signs are being done. Thus all is clear. The name —
Ver. 17.
31. Was shaken — A proof that all things are to be shaken by the
Gospel : ch. xvi. 26. They were filled — Afresh. With boldness —
Boldness of speech was granted them, as they had prayed, in ver.
29, and this they manifested at the very first opportunity among
themselves, and to others.
32. One heart and soul — In matters of faith and of practice. ¦ A
remarkable character. Neither — any — In so great a multitude. The
highest degree of harmony. Said — This very expression assumed,
that ownership of property was not entirely abolished. Common —
So the Divine command required ; as also the number of believers,
great indeed, but not so great as afterwards ; and moreover the im
pending change of the Jewish state. The magistrates did not then
interfere to prevent the Church and individual Christians from dis
posing of their means as they pleased : ver. 34, 35, vi. 1, 2, xi. 30,
xxiv. 17 ; 1 Cor. xvi. 1.
33. Gave — Assured themselves, they assured others. The apos
tles — This was peculiarly their province ; for they had seen. They
had also an extraordinary measure of the Spirit : ch. v. 12. [The
Resurrection of the Lord — Always the foundation of the' whole
preaching of the apostles. Mey.J Grace — The grace of God and
the favor of the people.
34. For neither ivas there any that lacked — So it should be in our
days, even without community of goods, which befits only the highest
perfection of faith and love. Sold — They invested their wealth well,
before the Romans devastated the city. As the Israelites profited
by the Egyptians, so did the Christians by the Jews.
35. And laid them down — As soldiers laying down their arms.
They intimated that the apostles, under the guidance of Divine
wisdom, should have all the control over their property. [Accord
ing as — Not according to the amount of each one's offering.
V. G.J
36. [For 'Iiuaqc, Joses, read Iioaqip, Joseph. Tisch., Alf ] .Who
was sumamed — A new instance of the apostle's dignity, to give sur
names to believers. The Son of consolation — A Gospel surname.
[Heb. n.<no "o, son of prophetic address; i. e., an inspired exhorter,
consoler. Mey.J A Levite — Christian ordinances flourish, instead of
Levitical. The priests also follow, ch. vi. 7. Of the country of Cy
prus — Gr. Kunpioc, zip yevsi ; a Cyprian by birth. So Ilovzixbc zip

ACTS V. 4. 777
•rivet, born in Pontus, 'AXs£avdpsuc zip yevst, born at Alexandria, ch.
xviii. 2, 24.
37. Having land — Outside the land of Israel, in which the Levites
had no portion.

CHAPTER V.
1. Ananias with Sapphira — Their names were favorable and beau
tiful, their principles bad.
2. Kept back — The sins of Achan and of Ananias were in many
respects similar, at the beginning of the Old and New Testament
churches respectively ; and the same verb, ivoafiaazo, kept back, is
used of Achan, in Josh. vii. 1. The former, however, in the Old
Testament, at God's direction, was slain by the hand of men ; the
latter, in the New Testament, by the Divine hand, at the apostle's
word. Judas' sin also resembled that of Ananias. Of the price —
These two seem not to have believed that Christianity would last long.
Being privy — They sinned the worse, since they might have mutually
dissuaded one another. Brought a certain part — As if it were the
whole. Ananias however had wished to seem to have brought the
whole : therefore he had not kept back much.
3. Filled — With presumption and fraud, without thy resistance.
Ananias himself perhaps did not think that Satan was beneath the
temptation. Satanic fullness of heart is the highest grade of wicked
ness. To lie — To deceive as far as thou couldst, as if the Holy
Spirit did not know thy deception : ver. 9. Wsudopat, I deceive, with
the Accusative occurs, Deut. xxxiii. 29, Sept., afterwards in Ps. lxvi.
3 ; Job vi. 10, viii. 18. It is more expressive than if joined with the
Dative. The Holy Ghost — Who is in us (comp. 2 ,Cor. xiii. 3 ;) 1
Thess. iv. 8 ; and by whose direction the goods of the Church are
administered. [Peter's knowledge of the sin is immediate, being
wrought in him by the indwelling Spirit. Mey.J
4. While it remained — That is, while the land was unsold. Was
thine own — The community of goods was optional. In thine own
power — A mere purpose, without a vow, does not bind to do any
thing which is good in itself, and yet not necessary. Why — [Gr. r»

778 THE GNOMCN OF THE NEW TESTAMENT.
ozi, which Beng. renders quare ; So Eng. Vers., why. But it rather
means what — that. Literally, what is this that thou hast put in thy
heart? Satan suggested the lie; Ananias ought to have repelled it;
but, instead, he put it in his heart. Alf.J Ananias sinned most freely
and with long-continued purpose. Conceived — The same sin origi
nated from the man and from Satan. [Thou hast not — but — That is
emphatic and energetic language, for, not so much unto men as, etc.
Thy lie is not considered at all as directed to us, personally ; but to
God, the Lord of his people, whose instruments we are. Mey.J Un
to God — What thou hast professed to give to God, thou hast appro
priated. The relation of the Holy Spirit in the sentence is included
under the government of the particle but, not under that of not.
Therefore this is the sense : Ananias lied unto God and his Spirit,
not unto men and Peter. Venture, if thou canst, 0 Socinian, to ex
press it thus, he lied not to the Holy Spirit and Peter, but to God.
The lie of Ananias, as'he lied to the Holy Spirit, and as he lied to
God, is altogether the same sin, and equally heinous : nay, in some
measure more so, as he lied to the Holy Spirit. Comp. Mark iii. 28.
A very strong argument, whereby it is proved that the Holy Spirit
is a person, and a person of the Godhead.
5. Fell down — Ananias' terror is a specimen of that wherewith the
ungodly shall be smitten in the judgment, without being bereft of life.
Gave up the Ghost — By this verb a wretched death is denoted; ver.
10 ; ch. xii. 23, Herod ; Judg. iv. 21, in the Alexandrine manuscript
of Sept. You may ask why so heavy a punishment and so sudden, a
death was inflicted at this gracious time of the New Testament?
Comp. Luke ix. 55, 56. Answer, I. The disciples had of themselves
asked for fire to fall on the Samaritans : now the Holy Spirit directs
Peter. II. Jesus, in his state of humiliation, had been unknown to
the Samaritans, and was afterwards to be preached to them : Ananias
and Sapphira had very evidently known Christ's glory, and the pre
sence of the Holy Spirit, and had had most abundant means of sal
vation. III. Ananias and Sapphira sinned most heinously, most
freely, and by mutual consent, and suddenly filled up the measure of
their sin. IV. At the beginning of that dispensation, a salutary
example was given in them to many, and fear resulted. V. What
was added to the severity of the bodily punishment, may have been
taken from the soul's punishment. [Woe to the double mind, that
shares God's own, half to him, half to the devil ! Auyust. in F]
Fear — Counteracting the force of the very bad example. As many
as heard — Not merely upon those who saw. So in ver. 11. [Omit
zauza, these things. Tisch., Alf.J

ACTS V. is. 779
6. Young men — Peter directed these to do this service. Wound
him up — For burial. Buried — At once. For there was no need of
delay. 7. [Render, But it happened, about the space of three hours after,
that his wife, etc. Mey., Alf.J The space — The woman, being tho
weaker vessel, had a longer space for repentance. A precious inter
val of three hours ! Not knowing — For if she had known, her con
fession would have been nothing great. Nor was she worthy to know,
since she had tempted the Spirit of the Lord.
8. [Omit ds, and, (with dnsxpidq, answered.) Tisch., Alf.J Ans
wered — The woman, whose entrance into the assembly of the saints
was like a speech. Tell me — He exhorts her to state the facts of the
case. For so much — Here Peter, as it seems, expressed the sum.
[Or pointed to the money, yet lying there ; ver. 2. Mey. Yea — A wil
ful falsehood is a cripple, and cannot stand alone. It is easy to tell
one lie, hard to tell but one lie. Fuller in F.J The feet — This is
more expressive than if he should say, they who have buried.
9. [Omit slrts, said. Tisch., A If It is Peter, who denied his Mas
ter with an oath, whose word strikes these dead for a lie ! Lightfoot
in F.J
10. Found — After their return.
11. The Church — Here first, (comp. note on ch. ii. 47) mention is
made, and therefore a genuine instance afforded, of the Church, as
constituted in the New Testament, called for by the Gospel, separated
from Judaism, grafted on Christ by baptism, cemented by fellowship
of every kind, and. disciplined by the death of Ananias and Sapphira.
Meanwhile Luke used the names, disciples and the number of names
(ch. i. 15) ; all that believed (ch. ii. 44) ; the number of the men (ch.
iv. 4) ; the multitude of them that believed (ch. iv. 32). All — [Includ
ing Peter and the apostles ; whose question again was, Lord, is it I?
F.J Even we should fear. Them that heard — Doubtless the Jewish
rulers also heard : and yet they did not therefore institute proceed
ings against Peter. Ananias' sin was now palpable, and the punish
ment evidently miraculous.
12. All— Who believed. [So De W., Mey. But it is better with
Ols., Alf, etc., to refer this to the apostles, who are the subject of the
passage.] Porch — A spacious place. [Where the Apostles usually
met. Ols. J
IB. Of the rest — Unbelievers. [Alf. paraphrases well : And of all
else (believers or not) none dared to join himself to them (as equal to
or one of them) but (so far from this) the very people (multitude) mag.
nified them] Join himself— Familiarly.

780 THE GNOMON OF THE NEW TESTAMENT.
14. Multitudes — The Plural of greatness. No number is now
given, as ch. iv. 4.
15. Insomuch that — This depends on ver. 12, at the beginning.
Into the streets — [Or, down the street. Alf.J The preposition has a
distributive sense without the article, ver. 42: not with the article,
ch. viii. 3. Beds and couches — Gr. xXmwv xai xpaftftdziov, couches
and pallets. A couch, xXtvrj, is more costly : a pallet, xpdftftazoc,
more humble. [But this distinction is merely arbitrary. Mey.J Of
Peter — He, who had denied Jesus, was now the more conspicuous in
faith. Of them — The force of the clause added by some, is virtually
contained in verses 12 and 16, " and they were delivered from their
infirmity." 16. [Round about — The cause advances continually farther and
wider. V. G.J Every one — There was now no failure, no abortive
attempt as before : Matt. xvii. 16.
17. Rose up — He thought that he ought not to remain quiet. Of
the Sadducees — Many congregated to these, that they might the more
assail Jesus Christ's resurrection. With indignation — The impotence
of this feeling appears from their whole proceeding.
18. [Omit auzmv, their. Tisch., Alf.J
19. The angel — You will in all cases find that these great consola
tions were only bestowed on the deeply afflicted : Justus Jonas. The
doors — Ch. xii. 10, xvi. 26.
20. Go — At once. Stand — Most boldly. In the temple — Publicly
as before. To the people — Whereas the rulers do not wish them to
hear. All — Without diminution. The words of this life — That is,
¦these words of life. Comp. ver. 32. So among the Hebrews the ad
jective often agrees with the latter substantive. Comp. ch. xiii. 26.
The words of life, John vi. 68, that is, the words concerning the life
of Christ, and of believers, are to be proclaimed fearlessly.
21. Council — Gr. yepouaiav. A Septuagint word.
23. [Omit pev, truly. Tisch., Alf.J Shut — The angel had shut it
again : ver. 19. [Omit eqio, without, and for npb, before, read iitt,
at. Tisch., Alf.J
24. They doubted — The world, in harassing God's servants, in
volves itself in countless perplexities, and attributes all the blame to
them : ch. xii. 18, xvi. 20, xvii. 6.
25. [Omit Xsycov, saying. Tisch., Alf.J Standing — In contrast
with, ye have put.
26. Without, violence — From which otherwise they would not have
abstained. Often the rudeness of the multitude, though not good in
itself, conduces to a good cause : Luke xx. 6.

ACTS V . 31. 781
27. Asked — Expostulating.
28. [Omit ou, not. Tisch., Alf.J Straitly — Gr. napayysXia, with
injunction. He is ashamed to say, with threatening: comp. ch. iv. 17;
for they could not punish them. Command — See the coarse cunning
of the enemies of the Gospel ! They, at their pleasure, make,
pervert, and invent edicts, laws, and prohibitions, which cannot but
be broken by the witnesses who obey the God of truth, in order that
the innocent may be punished as guilty. 0 what injustice ! In this
— He avoids the name Jesus. Peter mentions it and glories in it, ver.
30, 31. Jerusalem — In which, say they, we watch. Ye intend — Gr.
^ouXeade,wish. An invidious word. The apostles did not wish that;
but they taught truthfully, that Jesus was impiously murdered by the
Jews, and at the same time showed a way whereby the latter might
experience the power of Jesus' blood in imparting grace and salvation.
To bring — So Judg. ix. 24, That the cruelty — might come and their
blood be laid upon Abimelech. Upon us — [That is, ye intend to bring
it about, that his blood be avenged on us, by an insurrection of the
people. Mey., Alf.J They themselves had a little before taken upon
themselves, the blood of the Just One, in words, Matt, xxvii. 25 ; and
soon after, in very deed, ver. 30. [This is the custom of adversaries.
Having obtained an opportunity, they show themselves fierce, mad,
and cruel: then, when the victory inclines to the opposite side, they
are unwilling to admit that they have sinned so greatly either in deed
or intent. V. G]
29. Peter — Although Peter had already more than the others felt
the world's hatred, he does not shun the task of speaking and acting.
He also does not now use the title, as in ch. iv. 8 ; nay, this is, as it
were, the continuation of his speech with increasing severity. [And
the apostles — For Peter spoke in the name of all. Mey.J God — ¦
Who by the angel ordered him to speak : ver. 20. Men — You who
ordered us to be silent.
30. Of our fathers— Ch. iii. 13. Raised up — Of David's seed : ch.
xiii. 23, iii. 22. For the promises given to the fathers, contemplated
this raising up. The same verb occurs, Luke i. 69. Ye slew — He
had said before, dvsiXsze, put to death, ditsxzsivazs, slew, iazaupioaazs,
Wucified; he now uses a severer expression. On a tree — In a tree
was the beginning of sin : in a tree its atonement.
31. A Prince and Saviour — The Author of salvation : Heb. ii. 10,
that is, he exalted him to be a Prince and Saviour ; ch. ii. 36 ; [or
rather exalted him as a Prince and Saviour. The words, to be are not
in the Greek. Alf.J Hath exalted — The exaltation assumes the re
surrection from the dead, or even includes it ; Phil. ii. 9. To give —

782 THE GNOMON OF THE NEW TESTAMENT.
Repentance is a joyful gift, not a sorrowful matter ; ch. xi. 18 ; 2 Tim.
ii. 25. Repentance— Whereby Jesus is accepted as a Prince. For
giveness — Whereby he is accepted as a Saviour. Of sins — Even of
that sin which ye have committed against Jesus, ver. 28.
32. And — And therefore. Also — This particle amplifies. The
Holy Spirit's testimony is greater than that of the apostles. That
obey — God, saith Peter, hath given us the Holy Spirit : he impels us
to testify, and we obey ; ver. 29. Note the difference between the
two words, comparing ver. 36, 37, 40, where itsidsaOai, obeyed, agreed,
occurs. According to Ammon., izsidsoOcu is to assent voluntarily,
but nsidap^siv, to obey the command of another. Comp. Acts' xxvii.
11, 21. ;
33. They were cut to the(heart — Ch. vii. 54. So the Latins say,
findor, 1 am cleft. [Took counsel — Or rather were purposing.
Alf.J 34. Stood up — As about to speak at length. In the council — God
can raise up defenders on every side. A Pharisee — And therefore
believing the resurrection of the dead, which was denied by the Sad
ducees. Had in reputation — In high esteem. Among all the people —
Although the rulers, the Sadducees, ver. 17, did not esteem him so
highly. [For zouc dnoazoX^ouc, the Apostles, Tisch. (not Alf.) reads
zouc dv&pcbxouc, the men.J Forth — So the anger of the rulers was
softened. A little space — A courteous speech.
36. Before — It is good to support counsels by examples. These
Gamaliel prudently premises, and then adds the consequence. [Be
fore these days — That is, not long ago. Mey.J Himself — A charac
teristic of false teaching : ch. viii. 9. [For ¦itpoaexoXlqftq, joined
themselves, read npoasxXidq, adhered. Tisch., Alf.J To nought — Not
merely their counsels, but themselves came to nought. How many
wretched men have been led to destruction by false teachers !
37. After — It must therefore be a different Theudas whom Jose
phus places after this Judas. In the days — A time then known and
suited for revolution. [Omit Ixavbv, much. Tisch., Alf. Dispersed
— Not brought to nought, like those of Theudas, ver. 36. They
became active and notorious again, during the Jewish war. Mey.,
Alf.J 38. I say unto you — This formula here, is rather mild than severe.
Let them alone — Permit them to do what they are doing. We should
assent to a cause that is manifestly good ; we should resist one that is
manifestly bad., But in a sudden, new, and doubtful matter, relating
to angry adversaries, Gamaliel's counsel is peculiarly salutary. Or—
He means that it should be rather termed a work than a counsel. The

ACTS V. 42 783
apostles certainly did all things, not by their own, but by the Divine
counsel. Come to nought — It both can and will be dissolved, either
by you or by others, or of itself.
38, 39. If it be, if it is — Gr. iav ft, si iaztv. The former expresses
merely a condition ; the latter, being here contrasted with the former,
implies something absolute. Therefore also Gamaliel expresses this
second alternative in the second person plural, not in the first.
39. [For ou duvaa&s, ye cannot, read ou duvqaeo&s, ye will not be
able to. Tisch., not Alf. Also for auzb, it, read auzouc, them. Tisch.,
Alf.J. Lest haply even — This use of the particles is courteous. The
even signifies, that, apart from the vainness of the attempt, they
would be guilty even of impiety. This clause depends oVi the sense
of the clause immediately preceding ; ye cannot, and therefore ought
not attempt to overthrow it. God-opposers — Gr. ftsoy&yot, [Eng. Ver.
to fight against God.J This word is put by Symmachus more than
once for the Heb. D'X-n, Rephaim. dsou, of God, and dsopdyot,
G-od-opposers, are kindred words. . [There are many such. V. G.J
Ye be found — Eventually.
40. They agreed — So far as not to kill the apostles : for the coun
cillors did not become better disposed. Beaten — The Jews, who were
afterwards to inflict severer punishments, had not yet done this. Even
the world advances gradually, either with increasing hatred, or else
under the show of justice.
41. Rejoicing — A characteristic of truth — in afflictions, joy, real,
deep, and pure. [Omit auzou, his. Tisch., Alf. Read, bnep zou
bvbyazoc, for the name. So Beng.J For the name — The name for
bidden in ver. 40. [The name above other names. The one whose
confession and preaching was the highest business of the Apostles.
Mey] Some have added, of Jesus, or of the Lord Jesus, or of Christ.
But it is absolute, as in 3 John ver. 7 : Lev. xxiv. 11. Luke had
written the name Jesus in the preceding verse. The name here re
fers to it with an elegant ellipsis of the pronoun. They were counted
worthy to suffer shame — A choice Oxymoron: [union of words of
contrary signification :] so To you it is given to suffer, Phil. i. 29 :
comp. 1 Pet. ii. 19. [Indignity before men is honor with God. V.
<?. I love to suffer, but cannot tell whether I am worthy to suffer.
Ignatius in F.J
42. They ceased not — Whatever the world might forbid. The —
[The Christ, not rendered in Eng. Vers.] They announced that Jesus
is the Christ. [For Iqaouv xbv Xpiazbv, Jesus Christ, read zbv Xpta-
rbv 'Iqaouv, Christ Jesus. Tisch., Alf.J

784 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER VI.
1. Multiplied — Gr. nX>q$uvbvza)v, multiplying. Supply kauzob$,
themselves. In a, multitude, a cause of murmuring easily arises. Oj
the Hellenists— [Eng. Vers., Grecians.J Jews born outside of Pales
tine, to whom theGreek tongue, besides the Hebrew, was vernacular:
as in our day there are many Lusitanian, German, Jews, etc. Were
neglected — Without any ill will. The apostles could not attend to
all things. Their widows — Who, even in a holy society, are more
easily forgotten, since men are better able to urge their own claims.
2. [It is not our pleasure — Gr. oux dpsazbv iaztv. The rendering,
it is not reason, (Eng. Vers.,) or it is not just, is wrong. Mey., etc.]
That we— The apostles. Should leave — They could not attend to
both at once : wherefore they sustain the nobler. It is dangerous to
leave the duties especially entrusted to us. This often happens while
we are unconscious of it. The bishops have completely abjured this
principle, being so involved in worldly things, that their princely
function almost absorbs spiritual things, excepting ceremonious pa
rade. Serve tables — The phrase expresses something unworthy. The
contrast is the ministry of the word, ver. 4. There are long discus
sions on the functions of deacons in the primitive Church : but the
matter may be briefly summed up. It was the especial duty of the
apostles, evangelists, and bishops, to preach God's word ; it was their
secondary duty to exercise a kind of fatherly care (for the Church
was, at the beginning, like a family) over the sustenance, particularly
of the poor, of strangers, of widows, etc. But deacons, of both
sexes, were appointed especially for the same care ofthe sustenance:
and in that department they held it necessary to bestow very much
labor on the Church of Jerusalem ; in other places, more or less :
whatever additional labor they could bestow they devoted to preach
ing the word.
3. [Seven — The sacred number. Mey.] Of honest report — Gr.
yapzupouyevouc, testified of. Against whom was no suspicion of
wrong doing, although there was no need of oath, security, or bond, etc.
Comp. 2 Kings xii. 15, xxii. 7. After the example of Ananias, who was
so severely punished in the case of his own property, no one would so
readily break faith in the case of another's. Seven — These were ap
pointed, not at the beginning, but after the apostles, and by the apostles.
In the government of the Church, GOD has left many things to be settled
as occasions require: but the Church should determine nothing with
out God. There had been about five thousand men ; ch. iv. 4; now,

ACTS VI. 7. 785
vuth the additions made in the meantime, the number became such,
that one deacon should have charge of each thousand. [Omit kyiov,
holy. Tisch., (Alf. in brackets.) Read full of the Spirit.J Full — It
is no unimportant matter to dispense the property of the Church.
Even in a public steward, and in a, deacon, as such, there should be
administrative and sanctifying gifts. [The goods of the Church are
not to be regarded as spoil, but to be administered in a spiritual man
ner, and as those seven, or even the apostles themselves, if still alive,
would use them. God himself will at some time require an account.
V. G.J We shall appoint — Gr. xa.zaazrjaoyev. The Indicative, as
in 1 Cor. vi. 5 ; Eph. vi. 16, etc. ; Phil. ii. 20. [And so Tisch., Alf,
instead of xazaazqaioysv, may appoint.J
4. To prayer and the ministry of the word — Prayer takes prece
dence of the ministry of the word. [And to those two are reducible
all the ministries of the church. So Taylor in F.J We will give our
selves continually to — We will have no leisure but for these. These
are most noble duties, which no bishop can delegate to another, as
though he himself were intent on more important matters.
5. The whole — Beautiful harmony with obedience. Stephen — From
the Greek names, and from other reasons, (for instance, lest the He
brews should have the advantage of the Hellenists in the distribution
of food,) it is rightly inferred that these seven were partly Hebrews,
partly Hellenists. Many Jews had Greek names. Full — He ex
celled : the others are not excluded ; ver. 3. Of faith — Not merely
fidelity, but spiritual faith. Parmenas — Parmenio. So it is written
in the Chronicon Alexandrinum. A proselyte — The proselytes might
have recourse to a proselyte. Well tried proselytes may also be em
ployed in services.
6. When they had prayed — The apostles. The former verb, they
set, and the latter have different subjects ; so ch. viii. 17. [Laid
their hands — This symbol of gifts and powers passing over to any
one served, from the time of Moses, as a form of consecration. From
its adoption by the apostles, it became general in the church ; but as
yet there was no formal, hierarchical classification. Mey., Alf.J
1. Increased — While harmony was maintained, and diligence in the
word of God. The multitude — The expression multitude, Gr. o^oc,
is applied even to a not very large number ; ch. i. 15 ; Luke v. 29, vi. 17;
John xii. 17. Wherefore there is nothing improbable here. As to the
priests, there might have been less hope : now others are influenced
in greater numbers by their example. The rest of the people are al
luded to in the next clause. [ Were obedient to the faith — Faith here
denotes the testimony of trie Gospel, which is most worthy of belief:

786 THE GNOMON OF THE NEW TESTAMENT*.
wherefore in other passages, to obey the Gospel, is used; Rom. x. 16;
2 Thess. i. 8 ; arid thence, obedience to the faith, Rom. i. 5, xvi. 26.
God shows us his testimony ; to which he who receives it as true, sub
missively gives ear, and so obeys it. V. G. The culminating point
of the popularity of the church in Jerusalem. Alf.J
8. And Stephen — Stephen, though appointed to attend to outward
concerns, also discharges spiritual duties. When the church is sound,
all things tend upward : when diseased, downward. [For Triazswc,
faith, read ydptzoc, grace. Tisch., Alf.J
9. Of the synagogue — of Asia — This whole description applies to
the same synagogue, which was at Jerusalem, in a most flourishing
state, attracting the eyes of all, composed of foreign nations, Euro
peans, Africans, and Asiatics : for instance, it had Saul of Cilicia.
Whence, moreover, it is very probable that Gamaliel, the famous
teacher of the law, as he was Saul's teacher, presided over this very
synagogue, and that this commotion was excited either without his
knowledge, or against his will. Of the libertines — [freed men,] A
Roman term. For many Jews were at Rome; ch. xviii. 2, xxviii.
17 : and of these, many who had been made captives in former wars,
and brought to Rome, having readily recovered their liberty (for the
Romans disliked the Jews), had returned to Jerusalem, and perhaps
brought with them many proselytes in the same condition, that is,
freed men. Therefore, instead of Romans, they are called Libertines.
Add the note on ch. ii. 10. Of them of — Gr. zmv dnb. Construe, in
zqc auvayioyqc ziov dnb KtXtxiac, of the synagogue of those from
Cilicia. 10. The wisdom — Wisdom is a most powerful thing. And the
Spirit — The epithet Holy is not added, as in ver. 3, 5. His adversa
ries felt that there was a spirit in Stephen : they did not know that
the Holy Spirit was in him.
11. Then — The resource of the vanquished. Against — The slan
derers first spake here indefinitely ; then definitely, ver. 13, 14. The
— [God, Not rendered in Eng. Vers.,] God himself. The article im
plies an Epitasis (augmented force.) [This false charge shows what
Stephen's doctrine was. He was, perhaps, the first clearly to set
forth the transitory nature of the Jewish law, temple, and worship ;
and thus appears in a striking manner as the forerunner of Paul.
Neand.J 12. They stirred up — Kivs7a&at, to be stirred up, is especially said
of that which is not moved by reason : ch. xxi. 30. The people-^-
Powerful in numbers. The elders — Powerful in authority. The
scribes — Powerful in learning.

acts vii. 1. 787
13. Ceaseth not — They attempt to excite hatred. [Omit ftXdaipqya,
blasphemous. Tisch., Alf.J To speak words — The same phrase occurs
in Luke xii. 10. [Omit zouzou, this. Tisch., Alf. — Read, the holy
plaee.J The law — See ver. 14, at the end. Comp. ch. xxi. 28.
14. For — Observe the inference unfairly drawn from the best
words, ver. 13. This — Demonstrative, as in Deut. ix. 3, but used
by Stephen's adversaries in bitter contempt. Comp. Luke xv. 30,
note. Shall destroy — Every slander lays hold of some portion of
truth. Stephen, for it was now full time, had intimated something
of what was about to occur. And he seems almost to have seen more
concerning the abrogation of rites, than Peter did before the reply
of the1 Spirit ; ch. x. 19, comp. what precedes.
15. As it had been the face of an angel — [That is, not merely a
calm and holy aspect; but all saw on his countenance an angelic
glory from without. Mey.J The hidden glory of believers often shines
forth even from their body, especially from a high cross, and in
heaven. Even Moses' face shone. Scripture, when it praises any
thing peculiarly, calls it divine, ch. vii. 20 ; or at least angelic : and
brightness is ascribed to the angels, and the angels were doubtless at
tending Stephen. [Holiness is no solitary, neglected thing. It has
greater alliances than sin. It is in league with God and the whole
universe. Cudworth in F.J

CHAPTER VII.

1. The high priest — As the president. Whether — [Expressed in
Eng. Vers., simply by the interrogation.] The question gives oppor
tunity for Stephen's defence against the charges of his adversaries.
Then, Gr. dpa, [also included in the question in the Eng. Vers.,] has an
appearance of fairness, and of astonishment. This is the sum of the
defence : I acknowledge God's glory revealed to the fathers, ver. 2 ;
the call of Moses, ver. 34, 35 ; the majesty of the law, ver. 8, 38,
44 ; the sanctity of the temple and of this place, ver. 7, at the end,
45, 47. And indeed the law is older than the temple : the promise,
than the law. For God both gave and showed himself voluntarily to
Abiaham, Isaac, Jacob, and their sons, as their God, ver. 2, 3, 9, 10,

788 THE GNOMON OF THE NEW TESTAMENT.
17, 18, 32, 34, 45 ; and they also rendered faith and obedience to
God, ver. 4, 20, 21, 23; especially in keeping the law, ver. 8; and
the land, ver. 16. Meanwhile God neither at the beginning, nor ever
after, confined his presence to this one spot : for even before the erec
tion of the temple, and outside of this land, he allowed himself to be
known and worshipped, ver. 2, 9, 33, 44 ; and that the fathers and
their posterity were not entirely confined to this place, their wander
ings, ver. 4, 5, 14, 29, 44, and exile, ver. 43, at the end, show. But
ye always were evil, ver. 9 ; ye resisted Moses, ver. 25, 26, 39, 40 ;
ye turned away from the land, ver. 39 ; ye abandoned God, ver. 40,
41 ; ye worshipped the temple superstitiously, ver. 48 ; ye resisted
God and his Spirit, ver. 51 ; ye have slain the prophets and Messiah
himself, ver. 52 ; ye have not kept the law, ver. 53. Therefore God
is not bound to you, much less to you alone. The histories of former
events are wont to be related in Scripture, the fact being traced from
its beginnings ; but in such a way that, according to the nature of the
purpose, some things are rapidly recounted, others are omitted : see
ch. xiii. 17, 18 ; Deut. xxxiii. 2, 3 ; Ps. cvi. 7, 8 ; Ezek. xx. 5, 6 ;
Hab. iii. 3, 4 ; Heb. xi. 3, 4, where faith is treated of, as unbelief
here. And most appropriately at this solemn time and place, while
the apostles were testifying rather of Jesus Christ, Stephen recapitu
lates ancient events : affording an instance of wisely drawing forth
the essence of Ecclesiastical History. Wherefore we should by no
means assent to Erasmus and others, who think that many things in
this speech have little bearing on that which Stephen undertook. In
deed, this testimony is most worthy of the fullness of the Spirit, as of
his faith and power ; and though he does not directly contradict the
statements of his adversaries, yet he powerfully answers all the
charges. Nor can it be doubted but that Stephen, after he had un
folded the past and present, would have introduced something respect
ing the future, the destruction of the temple, the abrogation of the
ceremonial law, the punishment of the people, comp. ver. 43, at the
end : and more fully concerning Jesus of Nazareth being the true
Messiah, (comp. ver. 37,) had not his speech been interrupted by the
cries of the clamoring Jews (as the same Erasmus appropriately sug
gests). This is the only elaborate speech in this book, delivered by
a witness of Christ who was not an apostle ; a precious instance of
the Spirit's power.
2. Brethren and fathers — Stephen, being a young man, addresses
them according to their different ages. [Brethren — All present;
fathers, the Sanhedrim only. Mey.J The God of glory — The sum
of the Divine praise. Glory is the Divinity manifest. This splendid

AC TS VII. 5. 789
title implies that Abraham was indebted to God for both himself
wholly, and his posterity, and the land and all the blessings promised
and vouchsafed to himself and his posterity, without any correspond
ing claim upon God. Appeared — Manifested himself as the God of
glory. Unto our father — Thence this benefit related also to Abra
ham's offspring. Before — Comp. ver. 4, at the end.
3. Get thee out — I shall shew. So Gen. xii. 1, Sept., except that
they introduce and from thy father's house. Country — This brought
about his departure from Chaldea. Kindred — This afterwards caused
his departure from Haran, to which Abraham's family had come, ver.
4. The older portion of the family remained in Mesopotamia, the
younger in Haran ; for it is not to be supposed that Terah remained
there entirely alone. They who also followed Abraham from Haran,
followed him voluntarily. Abraham was not ordered to bring them
with him : and had they not followed, he would still have departed
from Haran : comp. Gen. xi. 31, xxiv. 4. Wliich — Gr. rjv dv, which
soever. Abraham did not know which would be the land : Heb.
xi. 8.
4. Of the Chaldceans — Whose land belonged to Mesopotamia.
When — Gr. yszd, after. [But Terah was seventy when Abraham
was born, Gen. xi. 26 ; and lived to the age of 205 ; Gen. xi. 32.
Since Abraham was 75 when he left Haran (Charran) Gen. xii. 4.
Terah must have lived sixty years after this. It seems that the Jewish
tradition, to honor Abraham's piety toward his father, made him re
main with him till his death. Stephen follows this traditional reck
oning. Mey. " It is truly lamentable to see the great Bengel, warped
by the unworthy effort of squaring at all hazards the letter of God's
word in such matters, write thus," says Alf. quoting the following
note.] Abraham, while Terah lived in Haran, had in a measure his
paternal home in Haran, dwelling in Canaan only as a foreigner :
but when his father was dead, he began to dwell solely in Canaan. It
is not without a secret meaning, that Abraham's father did not enter
Canaan ( for so it appeared, that this land did not fall to himself and
his posterity by the right of worldly inheritance. Now — To-day.
[He that hath God's call need not fear God's conduct. Burkitt
in FJ
5. Not so much as to set his foot on — That land of which ver. 16
treats, Abraham did not receive by Divine gift, but bought ; the very
purchase implying that he was a stranger. He promised — Gen. xii.
7. It — The whole. [The promises of God have never borrowed help
from moral probabilities. Sherlock in F.J When as yet he had no
child— Not even Ishmael was yet born : nor was there any hope of

790 THE GNOMON OF THE NEW TESTAMENT.
offspring, because of Sarah's barrenness. Both the inheritance and
the posterity itself was according to promise. This clause forms an
Epitasis (Emphatic addition), as does not even so much as to set his
foot on.
6. But — [Eng. Vers., and.J The contrast between the promise and
the time of its fulfilment, which was to be awaited, that his seed should
sojourn in a strange land, and that they should bring them into bond
age, and entreat them evil four hundred years. And the nation — 7
• — Gen. xv. 13, 14, Sept. A strange — Egypt was not then named.1
Comp. the to whomsoever, ver. 7. Entreat them evil — This clause,
omitted by some, is required by the fact itself (of which presently)
and by the accent in Gen. xv. 13. Four hundred years — [A round
number, further specified as 430, Ex. xii. 40. Mey., Alf.J These
years are to be referred not only to the Egyptian bondage (which
began long after the death of Joseph and of his brethren, when the
people multiplied, ver. 15, etc.), but to the whole sojourn in the
strange land. [From the birth of Isaac to the escape from Egypt.
V. G.J Four hundred years in the case of a people, and forty in
the case of a man, constitute a memorable period ; even with Israel
and Moses. Moreover by this very number it was indicated that the
joyful dwelling in Canaan long afterwards would be of longer
duration. 7. Shall serve me in this place — Exod. iii. 12, Sept. And ye shall
serve God upon this mountain — Moses records these words spoken
to him of the place, Horeb, not excluding Canaan : Ibid. ver. 8.
For if worship on Horeb was a sign of Moses's mission, Ex. iii. 12,
much more was worship in Canaan a sign. Therefore Stephen has
woven together the prophecies given to Abraham and Moses, in this
sense : They shall go forth from the land of bondage (this was said
to both) and shall come to Horeb, and shall serve the Lord in' this
place ; and shall come thence into the land of Canaan, and shall
serve the Lord. In thus interweaving these, he powerfully shows:
1, that what was said to Moses about Israel's worship. of GOD, was
already in Abraham's time divinely intended and meant : 2, that they
were taught to serve GOD in Horeb, that they might worship him
perpetually in Canaan, ver. 44 : 3, that the worship in Horeb was
greatly impaired by the people, ver. 40, 41, and was rather rendered
when they at length entered Canaan; ver. 45. They shall serve me,
is the expression: not the Egyptians; they shall serve freely, as
Priests. 8. And thus — [That is, in this new covenant state, Gen. xvii. 8,
10. Alf.J After the covenant of circumcision had been given. For

ACTS VII. 16. 79J
Ishmael had been born before. Ouzioc, so, including the time, as n&c,
how, Rom. iv. 10. Patriarchs — A splendid title from the Sept.
9. [Moved with envy — Stephen shows that the Jews' ancestors
were already stiff-necked. V. G.J Sold into Egypt — Removed from
them him who was soon after carried into Egypt. An abbreviated ex
pression: and so the Sept., Gen. xiv. 4.
10. Out of all — See 2 Tim. iii. 11, note. Made him yovernor over
Egypt and all his house — Ps. cv. 21, Sept., He made him lord of his
house and ruler of all his substance.
11. [No sustenance — Because they knew not that their brother ruled
in Egypt; just as we find none, from not believing that our Elder
Brother reigns in heaven. Horneck in F.J
12. Jacob — Even believers experience the common miseries of life,
but to their own good.
13. Was made known to — Made himself known : Gen. xiv. 1,
Sept. Made himself known unto his brethren.
14. Threescore and fifteen — Stephen, or Luke, follows the Septu
agint, as being then best known ; which in Gen. xlvi. 27, or even in
Deut. x. 22, has given the number Seventy-five ; whereas in the He
brew and Samaritan Pentateuch, and in Josephus, the number is
Seventy. So also Philo, adding one son and one grandson of Manas-
ses, and the two sons and one grandson of Ephraim : Gen. xlvi. 20.
15. [For xazeftq dh, so — went down, read xai xazeftq, and — went
down. Tisch., Alf. Tisch. also omits sic * ' Atyunzov, and Alf. brack
ets it.]
16. And — We may paraphrase the passage thus : Jacob died and
our fathers (namely, Joseph) ; and (because, after the example of
Abraham and Sarah, Isaac and Rebecca, they wished to rest in the
promised land, Gen. 1. 13, 25,) they were carried over into Sychem
(and into the sepulchre of Hebron, Gen. xxiii. 19), and were laid (in
the parcel of ground at Shechem, and) in the sepulchre (of Hebron),
which Abraham had bought (and Jacob) for a sum of money (and a
hundred lambs) from the sons of Emmor (the father) of Sichem (and
from Ephron.) For two most familiar histories of a double purchase
(examine well Gen. xxiii. and xxxiii.), and a double burial are inter
twined : Gen. 1. and Josh. xxiv. Here both histories from the nature
of the facts stated require the omitted parts to be mutually supplied.
The brevity which was best suited to his enthusiasm, gave Stephen
just occasion, in a matter so well known, thus to condense these de
tails. Moreover there is to be added the consideration that, as Jacob
was buried in the sepulchre of Hebron, and Joseph in the land of
Shechem, so the rest of the fathers who died in Egypt, or some of

792 THE GNOMON OF THE NEW TESTAMENT.
them, are said to have been gathered to both of them. For Josephus,
(lib. ii. Ant. ch. iv.,) writes, that they were buried at Hebron ; Jerome
informs us that their tombs existed even in his time at Shechem, and
were wont to be visited by strangers. From which Franc. Junius
infers that part were buried in the one place, part in the other, as
seemed convenient to their posterity. Pererius thinks "that they were
carried from Shechem to Hebron. And as it would have taken too
long for Stephen to recount these details, he with admirable concise
ness has indicated the whole. Therefore the reading ' Aftpaay, Abra
ham, remains intact : nor is there need of the conjecture laxmft,
Jacob. Flaccius admirably observes on this passage : Stephen has
no time, in running over so many histories, to narrate each in detail :
therefore he compresses into one two different sepulchres, places, and
purchases, so that, in the former history, indeed, he names the true
purchaser, omitting the seller : on the other hand, in the latter history,
he names the true seller, omitting the purchaser ; joining as it were
diametrically two out of those four contracting parties. However
much, therefore, the name of the purchaser may be emended, still it
would not be true that Jacob was buried in Shechem. Abraham
bought a burial place from the sons of Heth, Gen. xxiii. ; Jacob was
buried there, Gen. xlix. and 1. : Jacob purchased a field from the sons
of Emmor, Gen. xxxiii. ; Joseph was buried there, Josh. xxiv. Here
you have a general outline of those contracts, and may see how
Stephen united the two purchases into one. So says the Illyrian.
Similarly the same Stephen, a little before, in ver. 7, united two pro
phecies, to Abraham and to Moses, into one : Exod. iii. 12 ; Gen. xv.
16 : and in ver. 9, he condensed into one word the selling of Joseph
and his removal into Egypt: and below, in ver. 43, he joins a saying
of Amos and the departure to Babylon, from Jeremiah. So in ver.
24, A certain one (an Israelite) suffering wrong; — an Egyptian
(inflicting the wrong.) A Semiduplex [where the relation of two
members of a sentence is such that they must be mutually supplied,
one from the other] sentence of this kind, though to us for the
most part it seems strange, did not seem so to the Hebrews. We
shall observe a parallel example at Heb. xii. 20. In writing, omis
sions of this kind are usually marked by the pen: but they are
employed also in speaking, when, in a very familiar matter, and one
vividly present to the mind of both speaker and hearers, only what
is needed is said, and the other things, which would interrupt the flow
of the language, must be supposed to have been said. The sepulchre
— As they were pilgrims, the first land they bought was for a sepul
chre; for they were seeking a heavenly country. Of Sychem — Tou,

ACTS VII. 23. 793
the, understand xazpbc, father. The son was more celebrated than
the father; wherefore the latter is named from the former. Emmor
was the father of Shechem.
17. Where — Gr. xa&tbc, even as. This is more than toe, as. Even
as God had promised it would come to pass at a particular time, so it
came to pass when the four centuries had elapsed. [For (Lyoasv,
swore, read byoXbyqasv, promised. Tisch., Alf.J
19. [Omit the second fjp&v, our. Tisch., (Alf. brackets.) Read
thefathers.J Might not live — That is, the children. A Septuagint
word: Exod. i. 17, 18, and elsewhere frequently.
20. In which time — Sad, seasonable. Fair — Gr. dazsioc. So the
Sept. Exod. ii. 2, express the Hebrew aia. A specimen of goodly
countenance. To God — Tip dtifj. [Eng. Vers, renders dozeioc zip
6ew, exceeding fair. J So the Sept. 1 Sam. xvi. 12, dyadbc bpdaet
Kupiip, goodly to look to. Literally, of good appearance unto the
Lord : John iii. 3, nbXtc ysydXrj zip 6stp, a great city unto the Lord.
[Eng. Vers., an exceeding great city. J Whatever is excellent, is so by
the Divine gift. Three months — They might have thought that their
labor was vain, that the child notwithstanding must perish; but
they undertook the labor, and the matter succeeded very far beyond
their hope. Father's — Supply his. So 1 Cor. v. 1 ; Gal. iv. 2.
21. When he was cast out — The accusative absolute, as in ch. xxvi.
3. For her son — To be to her in the place of a son.
22. Was learned — As designed to rule. Comp. Heb. xi. 26. The
wisdom — This the Egyptians had learned from Joseph : Ps. cv. 22.
This Solomon surpassed: 1 Kings iv. 30. This was 'highly esti
mated by Stephen's adversaries, especially the Alexandrians: ch. vi.
9. Mighty — This power was more important than all the wisdom of
the Egyptians, which Stephen, however, mentions to commend Moses ;
nor did wisdom produce that power, but the promise and faith : Heb.
xi. 24, 25. Often wisdom and power are joined. In words — Elo
quence : though his utterance was defective : Exod. iv. 10. In deeds
—Power. [Add auzou, his. Tisch., Alf. Read, in his words, etc.]
23. Full — There is a proper time in all things. Before that we
should undertake nothing. Forty years old — Moses' life was thrice
forty years: ver. 30, 36. It came up into his heart — A very appro
priate phrase. There may be something in the depth of the soul,
which afterwards emerges and ascends from that sea into the heart.
as into an island. It might seem to have come casually into Moses'
mind: and yet Moses was divinely impelled. To visit — [Gr. irttaxe-
$ao&at, a most expressive word, used in Luke i. 68, to denote Christ's
deep and tender sympathy in the miseries of mankind. F.J Although

794 THE GNOMON OF THE NEW TESTAMENT.
he himself was prosperous and they wretched. He could not accu
rately know in the palace, the sorrows of his brethren ; therefore he
went to them. His brethren — A loving motive which Moses also
applied to others : ver. 26.
2f. Smote the Egyptians — So the Sept. in Exod. ii. 12.
25. 77e supposed — Therefore Moses knew why he had done it.
Would have understood — Often from one instance an opinion may be
formed of many cases. [Giveth them deliverance — not would deliver
them, as Eng. Vers. The first step in the liberation was the death
of that Egyptian. Mey.J They understood not — By sloth and for
getfulness great matters are often neglected. This resistance of the
people seems afterwards to have induced Moses to refuse the under
taking. 26. Showed himself — Voluntarily, unexpectedly. Set them at one
— By the force of kindness. Saying — An example of brotherly
reproof. 27. Thrust him away — Adding sin to sin. Who — The Egyptian.
So the Sept. Exod. ii. 14. Who — God's instruments are often re
pelled on pretence of wanting a human call. A ruler — They seem
to have been unaware how great a man Moses was in the palace. It
is the part of a ruler to judge.
28. As — Those things are often known which we do not suppose
are known of us.
29. At this saying — When he heard this remark. A stranger—
In Egypt, as the son of Pharaoh's daughter, he had begun to be at
home: now, as a stranger, he wanders from that country also.
30. [Omit Kupiou, of the Lord. Tisch., Alf.J An angel — The
Son of God. See following verses. Moses at first did not know
who it was, but soon after recognized him from the voice. In aflame
of fire — Signifying the majesty of God, who was present.
31. [Omit itpbc auzbv, unto him. Tisch., Alf.J
32. Fathers — These are presently named. Thy — Whomsoever
God intends to employ, to assist others, he first confirms in faith.
[Omit b dsbc, the God, the third and fourth times. Tisch., Alf]
Trembled — Revelations from heaven begin with terrifying man, es
pecially one inexperienced in them, and end in consolation. By
terror the Divine instruments are prepared.
3D. From thy feet— He who bares his feet is regarded as having
his entire body in a proper state. Comp. John xiii. 10. For the
place — The sanctity of places depends solely on the will and presence
of God, and is therefore transferable.
34. Of my people — They themselves were now mostly ignorant

ACTS VII. 40. 705
that they were God's, and yet they were. Groaning — Gi azevayj m ;
Sighs, arising from distress — Gr. ixazevou, from a peculiar object
of the Divine hearing. 7 am come down — For before he had not
seemed to be at hand. [For dnoazsXM, will send, read aTroazeiX.w,
send. Tisch., Alf.J
35. This — So this is used thrice in the three following verses, by a
grand Anaphora [repetition of the same word in beginnings]. They
refused — Forty years before, they had denied him. In God's book
what mortals speak against God is accurately noted : and the words
and deeds of one man are ascribed also to those who are of the same
mind: Rom. i. 32. Something may be denied even by the will.
Buler and judge — Ruler and deliverer — A gradation: dpyiov, aruler
or prince ; dpyqybc, a chief leader ; dtxaazqc, a judge, who delivers
one private individual from another ; Xuzpwz-qc, a deliverer, who res
cues a nation from a nation. So too God made Jesus, whom the Jews
had denied, Lord. [For iv ysipi, by the hand, read auv %etpi, with
the hand. Tisch., Alf.J T3, in or by the hand, is the expression in
Hebrew. Of the angel — See ver. 30, 31.
36. In the land — In the sea — The mention of the land and sea
makes the language dignified.
37. Prophet — Stephen shows that he does not bring Moses and
Christ into collision, and that his accusers should not do so. The
same passage is quoted in ch. iii. 22, note. [Omit Kupioc, the Lord,
and bywv, your, and auzou dxouasad-s, him shall ye hear. Tisch.,
Mf] 38. This — Moses. That was — Construe with yszd, with. In the
church — Not the people, but the gathering of the people, is here
denoted. With the angel — our fathers — Therefore Moses was medi
ator. Stephen does not say, with the angels, but with the Angel, of
the covenant. Received — Did not frame. Oracles — Aoytov, oracle, a
diminutive, because of the brevity of the several statements. Every
paragraph beginning with that formula, And the Lord spake unto
Moses, is in itself a Xbytov, oracle. The Decalogue especially is re
ferred to. Living — He says Living, not life-giving. He praises the
law. It is fiery: it is living; Deut. xxxiii. 2.
39. To become obedient— -[Eng. Vers., obey.] For then especially
was the time of submitting themselves. Thrust him from them—
Moses, with the law. [For zoic xapdiatc, hearts, read, zfj xapdia,
heart. Tisch, Alf.J
40. Make— this Moses who— of him — Exocl. xxxii. 1, Sept., up
and make— this Moses the man that — what — of him. Make gods —
By the verb the noun itself was refuted : for made gods are not Gods.

r96 THE GNOMON OF THE NEW TESTAMENT.
To go before — They thought it irksome because of their longing for
Egypt, to sit and wait so long. What has become of Aim— ^Whether
he will return to us, or what he will bring, and when.
41. They made a calf — Gr. iyoa^onoiqaav. A very notorious
crime is denoted by an extraordinary and newly-coined word. Ihey
imitated the Egyptians, whose god, Apis, was an ox. Off ered sacrifice —
Gr. dvqyayov -duaiav, brought sacrifice. A rare phrase. But so also
in 1 Kings iii. 15, dvqyayev bXoxauzwaetc, offered up burnt-offerings.
Unto the idol — They were idolaters, though they made the Lord's
name their pretext. Rejoiced — With great parade. In the works of
their own hands — It becomes God to rejoice in the works of his own
hands: and us to rejoice in the works ofhis hands. Men who rejoice
in the works of their own hands are idolaters.
42. Turned — Because our fathers turned back, ver. 39. Gave them
up — Often, from the time of their making the calf, to the times of
Amos, and afterwards, as the people's perversity continually increased.
The host of heaven — For example, as Mars and Saturn. See next
verse. The oldest form of idolatry, more plausible than the others.
It is called a host, because of its multitude, order, and power. Of
the prophets — The twelve. Have ye — to me — years — in the wilderness
— house of Israel ? — Remphan — ye made to worship them — beyond
Babylon — Amos v. 25, 26, Sept. Raiphan — [Instead of Remphan]
Damascus — [Instead of Babylon.] The prophecy of Amos has two
.parts : the former of which confirms ver. 41, respecting the guilt of
the people ; the latter the beginning of ver. 42, as to God's judg
ment, the mention of their being carried away being added. Slain
beasts — They had offered these to the Lord ; but not to him alone, or
at all times, or with a perfect and willing heart. [The form of the
question implies a negative answer. Mey. They had pretended to
offer such sacrifices to him ; but God, not accepting those which he is
made to share with idols, regards them as not offered. Mey]
43. [Omit bpiov, your. Tisch., Alf. Read, of the God, etc.] Yea
ye took up — Heb. Dnxwi, and ye bore, as litters, not without parade. •
That this was perpetrated in the wilderness not long after the calf
was made, appears from the preceding verse. This idolatry was
secret (for otherwise Moses would not have omitted to notice it), yet
it was gross and frequent. The tabernacle — A portable shrine. And
the — The four clauses in Amos are read in this order: And ye bore
the tabernacle of your Moloch, and Chiun, the support of your images;
the star of your god, which ye made to yourselves : wherein the third
clause is subjoined to the second by apposition, there being now no
nxi prefixed ; which is the reason why the Septuagint translators

ACTS VII. 43 797
(whom Stephen follows) could, without injury to the sense, transpose
these two clauses, and why the fourth clause refers to the one of these
in the Hebrew, to the other in the Greek. Moloch and Kiyun, from
being common, became proper names ; and these in Amos are con
strued with reference to their signification as common names, so that
that important suffix, D3, your, should not be excluded, in such a way,
however, as to allude to the proper names : whence the Septuagint
have expressly translated them as proper names. That what Kiyun
denotes in Amos, is denoted by the Remphan of the Sept., appears
from the same transposition of the clauses : namely, that Remphan de
notes Saturn, as Moloch denotes Mars. Hodius plausibly infers that
the translator of Amos was an Egyptian, from this Egyptian appel
lation of Saturn. Harenberg thinks that Kiyun or Remphan was the
Nile, which the Egyptians represented by the star Saturn ; Jablonski
interprets both of the Sun : Sam. Petitus, both of Saturn. The star
—So Saturn is called, whose star was represented by a figure : as con
trasted with Mars, whom they worshipped under a human form. Your
god — R. Isaac Caro terms the planet Saturn the Star of Israel, ap
pealing to the unanimous opinion of all astrologers. To upbraid them,
the word your is thrice introduced. Remphan — The period, judging
from the Hebrew accents and the order of the words, should have
been placed before this word (which is variously written); which,
however, the Septuagint translators have rendered unnecessary. But
whereas the idea of the word Kiyun contained something suited for
convicting the Jews, which the same Septuagint translators have not
drawn from the proper name Remphan ; [Rephan (Remphan) is
probably Coptic, meaning Saturn, (the planet,) Win. Kiyun proba
bly means the carriage or frame on which the image of the god
was borne. De W.J The word, Rephan, and with the m inserted by
the Greeks, before the second labial, Remphan, seems to have the
same origin as D'Sin, teraphim, (of which others have treated) ; and
hence has arisen the name Remphis, a king of Egypt. Moloch is
plain enough. Figures — Subtilty does not excuse idolatry. And —
Therefore. Beyond Babylon — That is, beyond Damascus and Baby
lon: for Amos and the Septuagint read, beyond Damascus. In Amos'
time they dreaded of Damascus on account of the Syrian wars : Ba
bylon, the place of their exile, was not yet named ; Stephen therefore
supplied it : and in fact they were carried beyond the city of Baby
lon : 2 Kings xvii. 6. They were carried, as a punishment, to the
place whence they had brought their idols. They were thinking of
Egypt, : they went to a far different region. Compare a similar case
of Ampliatio [naming a thing from the future event], of a quotation

798 THE GNOMON OF THE NEW TESTAMENT.
in ch. xv. 17, note. The Wechelian edition observes, that Aayatrxbu,
Damascus, is somewhere read for BaftuXdivoc, Babylon: and Prideaux,
in his Connection of Sacred History with Profane, (Part. i. p. 14, 15,
ed. Germ.,) thinks that this is derived from old copies, and almost ap
proves it. The Wechelian readings, when they are supported by no
other manuscripts, owe their origin to Beza's annotations. Damascus
has been plainly derived from the Septuagint in Justin, whom Beza
quotes. 44. The tabernacle of witness — So the Sept. -for the Hebrew Snx
Via, Ex. xxvii. 21, etc. [This introduces a new and important sec
tion of Stephen's speech ; that concerning the tabernacle and temple.
Mey. The design of which is to shew that holiness is not confined to
place or building. Alf.J According to the fashion — Heb. viii. 5,
note. This type was better than those in ver. 43.
45. Came after — In a long succession. In — When they subdued
the nations. [ With Joshua — That is, in connection with him, under
his lead. Mey.J Possession — ntniD, Sept. xazdayeatc, possession;
from wv, xazeoye, possessed.
46. Found favor — Happy is he who finds favor. Nothing is better.
[Yet he did not build. So far was the Temple from being of first
importance. Chrysost. in F.J Desired to find — Ardently: Ps. cxxxii.
2-5. Tabernacle — Ps. cxxxii. 5, pro, Sept., axqvwya, tabernacle.
This is more than axqvq, tent.
47. Solomon — So long was Israel without a temple. A house — An
humble and fitting term here for temple.
48. [Howbeit — This building a house must not be misinterpreted ;
as though the presence of the highest were limited to the temple !
The words the highest are emphatic ; a silent contrast to the heathen
gods. Mey.J Not — This particle at the beginning of the sentence
has great force. The same declaration was made by Solomon at the
very dedication of the temple, 1 Kings viii. 27. The Most High—
A fitting title. No building contains him. [Omit vadic, temples.
Tisch., Alf. So Beng. J In what are made with hands — Gr. it
yetporzoiqzoic. This is the old reading, to which more modern au
thorities have added vadic, temples, from ch. xvii. 24 : ^etpoTtoiqza,
made with hands, is commonly used by the Sept. absolutely for idols;
also for shrines, Isa. xvi. 12. And most elegantly Stephen abstains
from the term vadic, temples, refuting their superstition. The Divine
manufacture is the universe, ver. 50.
49. Heaven — Isa. lxvi. 1, 2, in the Sept. Thus saith the Lord,
the heaven is my throne and the earth is my footstool, where is the
house that ye build unto me ? and where is the place of my rest? Tor

ACTS VII. 63. 799
all those things hath mine hand made. Rest — The Gentiles made for
their gods cushioned couches. The improper use of the temple is
hereby reproved.
50. My hand — Unwearied.
51. Stiff-necked — The heart and tongue are required in confession:
the heart, ears, and neck, in receiving the truth. Stephen impres
sively censures the Jews : and yet not too soon ; for they had been
before affectionately invited by the apostles. Uncircumcised — A just
reproof: comp. ver. 8. In heart — Such they show themselves in ver.
54. Ears — Such they show themselves in ver. 57. Ye — Not we,
Jesus' witnesses. He includes the ancient Jews; comp. the end of
the ver. Always — The sum of his discussion : always, as often as
ye are called. The Holy Ghost — Who testifies of Jesus, and of the
whole truth, by the prophets. Resist — Gr. dvznz'ntzszs, ye fall upon,
as a foe. [Rendered to fall cross with the Holy Ghost, by Farindon
in F.J They were altogether differently disposed from what is re
quired in Isa. lxvi. 2. As your fathers, so ye — Both are illustrated
in ver. 52.
52. And they have slain — This is commonly construed with what
follows ; but it is more suitable to connect it with the verb persecuted.
For, Which of the prophets not, expresses feelingly, the same as, all
the prophets: whence construe all the prophets, who showed before,
etc. A Syllepsis [construction according to sense, rather than words.]
Of the coming — Whence he is so often called, He that cometh. Of
the Just One — A remarkable Antonomasia [substitution of a common
for a proper name]. The true Messiah is the Just Author of righte
ousness. Now — The now answers to the before in who showed before.
Betray ers-^-To Pilate. Refer this to persecuted. Murderers — Pilate
delivering him up to them. Refer this to have slain.
53. Who — He proves, from that which they had done to Christ,
that they had not kept the law. Comp. John vii. 19. Have received
—With subjection, at first. By the disposition of angels — This indi
cates the majesty of the law : Gal. iv. 14. The angels on Sinai
appeared under the semblance of flame. Comp. Gal. iii. 19 ; Heb.
ii. 2. Eic, at, as in Rom. iv. 20. The Jews received the law with
the highest reverence as deserving an equal rank with angelic ordi
nances. God has the angels for his ministers. Hence, what is angelic,
is certainly also divine. Have not kept it — With all your phylacteries
[strips of parchment inscribed with peculiar passages of scripture,
enclosed in a small leather box, and worn upon the forehead, or left
arm]. He who believes on Christ, establishes the law : he who removes
Christ, sets aside the law. Reason would think that these last words

800 THE GNOMON OF THE NEW TESTAMENT.
should have been suppressed by Stephen, because he had now completed
his defence. But in confessing the truth, all things should be said, which
the glory of GOD and the salvation of the hearers demand.
55. Full — As his enemies' fury increases, strength, and every fruit
of the Spirit increase in Stephen. Looked up steadfastly — By an
earnest look to heaven, the mind of those meeting a violent death
may be encouraged. Saw — It is not said that Jesus addressed Ste
phen. The glory of God — The ineffable splendor which shines forth
in the third heaven. Standing — As if to meet Stephen. Comp. ver.
59. For everywhere else he is said to sit. Arator well writes, —
"By the light of his heart he beheld the heavens opened, so that
what Christ is doing does not escape him : he rises for the martyr,
whom the latter then sees standing ; whereas our creed usually de
scribes him as sitting. The flesh, assumed by the Thunderer, favors,
in Stephen's case, its own self. Our prescient Leader arms those,
whom he calls to gifts."
56. Behold — A confession of faith from a present experience.
[From this very moment the eternal life shone upon Stephen more
strongly than before. V. G.J I see — It was not for his enemies to
see, but to believe, if they had had faith. The heavens — This ex
presses more than heaven, in ver. 55. The Son of Man — Luke in
the preceding verse calk him Jesus. Not Luke, but Stephen, saw
Jesus. Comp. note on Matt. xvi. 13, on the title, Son of Man. [Here
alone, after his ascension, do human lips call Jesus Son of Man.
Why ? Because Stephen, full of the Holy Ghost, repeats the very
words, Matt. xxvi. 64, in which Jesus, before this council, had fore
told his glorification; and he assures them that this exaltation was
already begun and actual. Alf.J
57. Cried out — So as not to hear Stephen. [For envy cannot bear
to see the gifts of God in other men. Q. in F.J The transition is
easy from words, threats, stripes, and imprisonment, to murder. Ban
— Before the judges had prepared their votes. [No formal sentence
was passed ; nor had the Jews authority to punish capitally ; John
xviii. 31. This must therefore be viewed as the act of a mob, insti
gated by the enraged hierarchy. Mey., etc.]
58. Out of the city — They regard Stephen as having injured the
city, and therefore, as unworthy to die in it. They laid down — To be
less encumbered. Of a young man — Saul seems already to have been
somewhat eminent among them. It was, however, so ordered that he
did not raise his hand against the martyr ; ch. xxvi. 10. Saul — He
was perhaps descended from King Saul. Valla. At least they were
of the same tribe.

ACTS VIII. 4. 801
59. [Calling upon — Jesus, as the following words show, (not God,
as Eng. Vers.) This was natural, when he saw Jesus standing ready
to help and receive him, ver. 56. Mey.J Lord Jesus — Stephen still
confesses him.
60. Kneeled down — He could not do so before : yet he could pray,
bein<r more unimpeded in mind than in body. At the same time his
kneeling accords better with his intercession for his enemies' sin.
With a loud voice — Boldly ; so that those clamoring might hear. [The
cry of a heart in flame with love. August, in F.J Lord — He calls
the same Jesus Lord. The dying should invoke him. Sin — It is not
inconsistent with patience to call sin, sin. He fell asleep — A mourn
ful word, and sweet. This first martyr had (strange to say !) all the
apostles themselves as his survivors.

CHAPTER VIII.

1. Saul — This is closely connected with what precedes. Is Ste
phen stoned ? It is with Saul's consent. Is there a persecution of
the church ? He aids it : ver. 3. On that day arose — [So Mey.,
Be W., etc. Not at that time there was, as Eng. Vers.] The adver
saries did not put it off. Persecution — One wave is followed by more.
AU— The teachers : ver. 4, 5. For others, and, for their sakes, the
apostles remained : ver. 2, 3. Scattered— Thus the Gospel was more
widely propagated. The wind increases the flame : ver. 4. Except
—Therefore the apostles were in greater danger ; and yet they did
not think that they should consult their own safety above the rest.
They must endure dangers, who have a greater degree and measure
of faith : although much seems to depend on them.
2. .Carried to his burial — A holy service. Comp. ch. ix. 37. De
vout—Who feared God more than men, though those men were per
secutors. 3. [The church— At Jerusalem ; as many as remained there. V.
0] Entering — As an inquisitor. And women — Who usually are
more readily spared.
4. They therefore that were scattered abroad went everywhere— These
very words are resumed, as if after a long parenthesis, in ch. xi. 19,
lOj

802 THE GNOMON OF THE NEW TESTAMENT.
and this thread of the narrative is thus continued. The verb Step-
ysadat, to pass throughout, in the Acts often signifies doctrine dissem
inated everywhere.
5. Philip — When Stephen was taken away, Philip, the colleague
next to him, rises ; [elsewhere called the Evangelist. V. G.J For it
is not Philip the apostle that is treated of here: comp. ver. 18, 25.
To a city — [Not as Eng. Vers., the city.J The article is not added.
It was one of the many Samaritan cities. Preached — Openly. Christ
— The sum of the Gospel.
6. Hearing — When they heard what was said and done.
7. Spirits — The nominative : the accusative must be understood
after zdJv iybvztov, who had, i. e., were possessed with. It is worthy
of note, that Luke in the Acts, in speaking of those possessed, never
uses the term demons [douyoviaj ; which he himself in the Gospel has
nevertheless employed oftener than the other Evangelists. From
which one may infer, that the power of possession was feebler after
Christ's death. 1 John iii. 8 ; Col. ii. 15 ; Heb. ii. 14.
8. Joy — The proper fruit and characteristic of Christian truth:
ver. 39, ch. xi. 23, xvi. 34 ; Horn. xiv. 17 ; [2 Cor. i. 24. There
was never found in any age of the world either philosophy, or sect,
or law, or discipline, which did so highly exalt the public good, as the
Christian faith. Bacon in F.J
9. Man — Such an adversary also Paul found, ch. xiii. 6. Before-
time — He, who is first in time, is not always so in right : ver. 11, ch.
xiii. 6. When he was alone, he could find applause ; but the coming
of the light dispels the darkness. Great is the power of God's king
dom : ver. 7, 13; Exod. ix. 11. Used sorcery — There are therefore
magicians, and magic : Exod. vii. 11, 22, viii. 7. Of Samaria —
When the error of this nation is at its height, the truth is at hand.
10. [Omit ndvzsc, all. Tisch., Alf.J From the least to the greatest
— Ordinarily the feeling of the common people and that of the rulers
differ. Theproverbial phrase, from small to great, has a wide mean
ing ; according to the subject matter, it is restricted to this or that
kind of great and small. Saying — In their acclamations. Power —
The abstract, and that, with the article. [Read ij duvayic zou deou $
xalouyevq peydX.q, the power of God which is called the great one,
Tisch., Alf.J
11. They had regard — The verb is repeated from the preceding
verse. 12. But — Simon's imposition being perceived.
13. Believei — Perceived, that the power of God is not in himself,
but in Philip. It was easier tc Simon to believe than for the Samari-

ACTS VIII. 21. 803
fans ; for he felt a power superior to his own. He did not, however,
attain a full, justifying, heart-cleansing, saving faith : he had a fair
appearance of having reached it, until he otherwise betrayed himself.
'Baptized — Hence, ver. 22, it appears that baptism is not to be re
peated in the case of hypocrites or apostates. Miracles and signs
which were done — The epithet of greatness is more appropriate to
duvdyetc, mighty works, [Eng. Vers., miracles,J and the participle
ytvbyeva, which were done, to aqyeia, signs, which move to faith. A
similar variety of gender also occurs, Eph. ii. 1, etc., zoic irapanzd)-
paat xai zoic apapziaic iv ale — iv die, in trespasses and sins wherein
— among whom. Some have made a change in the yeydXae, great;
others, in the ytvbyeva, which were done.
14. Had received — Gr. dedexzat, which, like idkyf)yjv,I was received,
dtffiqaoyai, I will be received, is often used Passively ; ch. xv. 4 ;
hence the verb may be here interpreted, was made to receive.
Yet received is more simple. Comp. ch. xvii. 7. They sent — He who
is sent, is sent either by a superior or an equal. The authority of
the apostolic college was greater than that of Peter and John indi
vidually. In our days the Pope of Rome would not be said to be
sent by any one.
15. Prayed — In the ministry of the Gospel prayer is no less pow
erful than preaching. He therefore who cannot pray, cannot be a
perfect minister. For the things of God should be laid before men,
and men's affairs before God.
18. Saw — Again something new. Comp. ver. 13. Of the apostles
— It was therefore an apostolic gift. Philip the Evangelist had it not.
[Omit zb blyiov, Holy. Tisch., Alf. Read the Spirit.J Yet Ananias
had it in the case of Paul : ch. ix. 17. Money — Hence the term
Simony. The hire is given and received, not for a spiritual gift, but
for labor : Matt. x. 10.
19. Power — He himself should first have prayed for the gift of the
Holy Spirit. He wished to become equal to the apostles, and supe
rior to Philip. Pride is the mother of heresies and abuses, as appears
in Simon the magician, the , father of heretics. On whomsoever —
After baptism, or even without it.
20. May thy money be to destruction — [Eng. Vers., thy money per
ish with theej. An anathema of the person and of the thing. Peter
exercises-the binding power. The gift — Matt. x. 8. Hast thought —
be purchased — Noyi^io, is said of the understanding and the will. So
2 Mace. vii. 19. Think not thou shalt be unpunished — [Both sin and
guilt especially belong to the heart : ver. 21, 22. V. G.J
21. Thou hast neither part nor h t — Thou hast no part by purchase,

804 THE GNOMON OF THE NEW TESTAMENT.
nor lot gratuitously. Mepic, part, and xXqpoe, lot, are also joined,
Deut. xviii. 1 ; Isa. lvii. 6, comp. Ps. xvi. 5. In this matter — Of
which thou hast spoken. The purity of religion admits of no adul
teration. For — In a minister and partaker of the Gospel the heart
should be right. The heart is the citadel of good and evil. Is not
tight — That is, much perverted. [Rectitude of heart does not admit
the union of spiritual purposes with temporal. V. G. For Simon
wished a power not designed for him ; from a wrong motive, and by
unrighteous means. Here lies the immorality of Simony. Mey.J
22. Repent therefore — Repentance should be present first : then
we may seek gifts of grace. An abbreviated expression for, Repent
(and cease) from this thy wickedness. [And pray — However aban
doned one may be, he ought nevertheless to pray himself, rather than
depend on the intercession of others: ver. 24. V. G. For 8eou,
God, read Kupiou, the Lord. Tisch., Alf.J If — The force of the
doubt falls on Simon's repentance and prayers, not on the forgive
ness of guilt to be hoped for by the penitent. [No ; but Peter states
the forgiveness as doubtful, because of the high grade of guilt. Mey,
Comp. Matt. xii. 31, to which there seems to be tacit reference. The
words are important, as shewing how entirely the -Apostles referred
the forgiveness of sins to God. Alf]
23. In — [Gr. etc, properly so rendered in Eng. Vers. But Beng.
would understand it as, or for. I see that thou art as the gall, etc.]
He calls Simon himself the bitter gall, etc. ; and signifies that both
he is such already, and may soon injure others. Comp. etc, to [de
struction] ver. 20, ch. iv. 11, v. 36, vii. 5, 21, xiii. 47. Of bitterness
— Heb. xii. 15. Bond of iniquity — So the Sept. Isa. lviii. 6. 7
perceive — Even from thy deeds.
24. Pray ye — Peter had said, Pray God. But Simon says, Pray
ye. Therefore he felt the power of the apostolic reproof. No one
ought to depend merely on the prayers of others : Heb. xiii. 18.
That — He confesses his fear of the punishment, not dread of the guilt.
However, because of this declaration, he seems not to have been im
mediately rejected by the Church. Which ye have spoken — Here the
history of Simon Magus is broken off, of which the remaining facts
were well known when Luke wrote, and are partly recorded in Church
History to-day. The Scripture deems it enough to have marked the
commencements : it has left the rest to the times and to the last
judgment. 25. Testified — Having borne their testimony, which was dissemi
nated a.mong all. Towards (not to) Jerusalem — Towards [Beng.] for
what they did on the way is added. As yet it was the apostles' duty

ACTS VIII. 3 2. 805
to remain mostly at Jerusalem. In many— Divine operations easily
Bucceed : human counsels, with care.
26. The angel — The angel bids him arise ; the Spirit, to go near v
ver. 29. Philip is guarded against acting too timidly after Simon's
imposition. Toward the south — This was to guide him. The Gospel
soon reached all quarters of the world : ch. xi. 19. Unto — It is not
yet told him what he will find. Always faith and obedience are exer
cised. So also in ch. xiii. 2. Which — Gr. auzrj, it. Others have
auzq, that. But xin, it, is commonly used to designate anything ; as
here, auzq iazev ipqyoc, it is a desert. So ^/epoftdaX, auzoc iazt
Tedeiov, Jerubbaal who is Gideon, Judg. vii. 1 ; and so 2 Kings xviii.
9; 1 Chron. vii. 31, viii. 12, xxvii. 6, 32 ; 2 Chron. v. 2. Philip
was directed to betake himself to the desert way, not to the other,
more frequented one. [Gaza, it seems, had long lain desolate ; and
so it is probable that the way had, in the mean time, almost ceased to
be used. Comp. Lev. xxvi. 22. Therefore the angel's direction is
the more wonderful. V. G.J
27. [An Eunuch — By mentioning this, Luke intimates the com
prehensiveness of Christianity, in contrast with Deut. xxiii. 1. Mey.
The walls of partition were one by one being broken down. Alf.J Of
Oandace — A name which, says Pliny, has now for many years been
transmitted by the queens (of Ethiopia). [To worship — He seems also
to have been circumcised long before. V. G.J
28. Bead — Aloud : ver. 30. We should read, hear, investigate,
even on a journey, though we understand imperfectly. To him that hath
it is given. Scripture [above all worldly books, however clear, V.
(?.,] affects by its sweetness, and holds the reader, however wanting
in intelligence, as spices transmit their odors even through wrap
pings. 29. Said — The Holy Spirit is a person : ch. i. 16, x. 19, 20, xiii.
2, xxi. 11.
30. Heard— The text was known to Philip. Knowest thou — Gr.
ujid. ye yivxaibetc, dost thou at all know ? A strange address to an un
known and great man. In holy conversation we should come at once
to the truth itself. Philip did not begin, as is common, with the
weather, the news, etc.
31. For— [Gr. yap, not rendered in Eng. Vers.] An elegant par
ticle, in this sense : Why do you ask me for, etc. He confesses his
ignorance. Except some man— He who has the first knowledge of
Jesus, can understand the prophets even without a human guide.
And he desired — The Eunuch was modest and eager to learn.
32. The place—By that 53d chapter of Isaiah, not only many

806 THE GNOMON OF THE NEW TESTAMENT.
Jews, but even Atheists, have been converted: history records some)
God knows them all. As a sheep — shearer — in his humiliation — hit,
generation— -So the Sept., Isa. liii. 7, 8; except that they have .not
auzbv, him, [that sheareth,] auzou, his, [humiliation,] and de, and.
Was led — The sheep : was led is connected with sheep, and dumb with
lamb. For the conclusion begins at so. Comp. the Hebrew accents.
"Sc, so, is put for xadwc, even as: Rom. v. 18; 2 Cor. xi. 3. It is
not a simile, but a comparison. Dumb — Though it has a voice, using
none, as though it had none.
33. In — When he was humbled, immediately his judgment was
taken away. He was justified, 1 Tim. iii. 16. - Generation — Age,
and thence progeny. Both are joined in Isa. liii. 10, He slvall see his
seed, he shall prolong his days; and ver. 11, He shall see, and shall
be satisfied. The sense is, The age of other men is, for instance,
seventy years, but Messiah's age is inexpressible. For — Heb. '3, be
cause. The link between his humiliation and exaltation. 7s taken
from the earth — The life of Jesus Christ, as compared with the
fathers, Luke iii., was very short on the earth : he-was cut off, Dan ix.
26, which is a very clear proof that his generation is fixed else
where. 34. 7 pray thee — A simple and candid question. Of whom — To
every text this question may be applied, of whom? and for what end?
Of himself — It is a prophet's duty not to speak much of himself, but
of Christ. Or — By dividing, one comes nearer to a decision. An
other — Who is that other, save Christ? of whom all the prophets tes
tify. Some — The Eunuch asks very indefinitely as yet.
35. Opened — He had already said some things; but now he begins
to speak formally. So ch. x. 34. Began — A convenient mode of
teaching, to begin with the text presented, and to add what remains
to be said: ch. xiii. 17; Luke iv. 21. At — From every text of
Scripture, not merely from so remarkable a one as this, we may come
to Jesus : and then a wide field for speaking lies open. Scripture—
Which indeed treats of the Servant of the Lord (for so Christ is
called in Isaiah). And often from the predicate alone this subject is
recognized: Matt. ii. 23, viii. 17.
36. On their way — Even the circumstances of a journey are
divinely controlled. God's kingdom adapts itself to outward circum
stances without force : as air yields to all bodies, and yet pervades
all : ch. xiii. 5, 14, xvi. 13, xvii. 2, 17, xxi. 3. What doth hinder-
He was prepared and eager to submit to whatever still remained to be
done. Faith within, and water without, were ready. To be baptized
¦ — Therefore he had heard from Philip of baptism. The Eunuch had

ACTS Till. 40. 807
probably been circumcised ; for Philip presented himself to him :
whereas Cornelius sent for Peter. Peter at first hesitated, ch. x. 14 ;
Philip did not hesitate. At all events the transaction with the
Eunuch at that time was secret. For the call of the Gentiles is made
to begin with Cornelius.
37. [This verse is not genuine. Tisch., Alf.J If thou believest with
all thine heart — Supply from the previous question, then nothing hin
ders thy being baptized. Some have supplied, thou shalt be saved, or
thou mayest. The same is the case with the Eunuch's reply, to which
again many have added the name Christ, so frequent everywhere. It
is not found in the Berlin manuscript, in the Latin, and others. Whole
— More than Simon, ver. 13. Philip, though deceived by the magi
cian Simon, nevertheless does not hesitate to baptize the believing
Eunuch. [He acts cautiously : but not more distrustfully than was
proper. V. G.J
38. Both — It is not recorded what became of the Eunuch's attend
ants. Philip — He is put first, for he was greater, as the baptizer,
than the Eunuch, who was baptized.
39. Caught away — With miraculous swiftness, without any action
or exertion on Philip's part, to a distance; as was necessary in a path
less region. Such things often happened to the prophets : 1 Kings
xviii. 12 ; 2 Kings ii. 16. The same verb occurs, 2 Cor. xii. 2, 4;
1 Thess. iv. 17. By this very departure the Eunuch's faith was con
firmed. By a like mode of transit one or two apostles might have
reached even America, if no other way was open. And — Gr. yap, lit
erally, for. He no more saw, nor cared to see Philip, by reason of
joy. He who has obtained the' Scripture and Christ can now dis
pense with a human guide. We do not read of the laying of hands
on the Eunuch. [Rejoicing— How much good may fall to the lot of a
rightly disposed soul at one time ! V. G.J
40. Was found — On the way, neither Philip himself seems to have
known where he was, or what was happening to him, nor did any one
else see him. The cities — Between Ga,za and Csesarea, ; as Joppa,
Lydda, etc. Here too, as in the city of Samaria, he prepared hearers
for the apostles : ch. ix. 32. Ccesarea — In this renowned city he
fixed his residence, to minister to the saints on their journey : ch.
xxi. 8, 9.

808 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER IX.
1. Yet — Thus, when his vehement pursuit of sin was at its height.
he was rescued and converted. Comp. ch. xxii. 3, etc., xxvi. 4, etc.,
11. For Luke puts off until then, as Scripture is wont, many details
concerning the whole matter, and the words of Ananias. [Breathing
— -Not breathing out, as Eng. Vers. But Gr. iyxviiov, literally, in
haling, as though threatening and slaughter were the element in which
he lived. Mey.J Unto the High Priest — His authority influenced the
Jews even at Damascus : ver. 14.
2. To Damascus — There was a great harvest there. [Of the way
— Not this way, but the way, i. e., the Christian way, the way of sal
vation. Alf, etc.] Religion is the way; in which we must walk, not
loiter. Bound — The civil power at Damascus allowed the Jews much
indulgence : ver. 14, 24.
3. As he journeyed — Usually travelers are not readily susceptible
of apparitions, because of the motion and noise. Suddenly — When
God suddenly and powerfully assails a sinner, it is the highest benefit
and unbounded faithfulness. Thus Saul is taught to cease breathing
out slaughter, while his fury is reaching its height ; and what was
wanting in the duration of his discipleship, is compensated by the ter
ror which penetrated all the inmost depth of his soul: by which very
means the suddenly made apostle also guarded against the danger to
which novices are liable. Him — A very clear apparition : ver. 7, 8.
Not unlike was Constantine's vision, wherein he saw a cross; a vision
at least as credible as the dream of Alexander the Great concerning
the High Priest of the Hebrews. The story is in Josephus, and is
well worthy of being read.
4. A voice — Stern, and yet full of grace : ch. xxii. 14. Saul — ;
Jesus knew Saul before Saul knew Jesus. [ Why — In what thing,
great or small, wronged by me ? Chrysost. in Mey. Persecutest—'
Paul strikes in Damascus ; Christ suffers in heaven. Hall in 7*.]
5. Who art thou ? — Conscience itself would readily say, that it is
Jesus. [Omit Kupioc slnsv, Lord said. Tisch., Alf. Read and he
(said.)] I— He whom thou persecutest am I, Jesus. Whom thou per
secutest — The verb is repeated, with the emphatic pronoun thou. Thi3
very verb Saul, having been once terrified, often from time to time
recalled to memory. In conversion, a man's will is broken and
melted : the Divine will is taken [as the rule of action], ch. xvi. 30.
On the efficacy of such terror, comp. Exod. xx. 20; 2 Sam. vi. 9;
1 Chron. xxi. 30. Saul's conversion affords the strongest arguments

ACTS IX. 9. 809'
for the truth of Christianity, ver. 21: and he is a remarkable ex
ample of the fullest free grace. [Omit all after diojxstc, persecutest,
in this ver. Tisch., Alf.J
6. [Begin this verse, dXX.d dvdazq§t, but arise, etc., omitting all
before arise and go. Tisch., Alf.J But — Gr. dXXd. Instead of this
particle, the longer clause has been introduced. It is hard for thee
to kick against the pricks. And he, trembling and astonished said,
Lord, what wilt thou have me to do ? And the Lord said unto him.
That this is a gloss, formed from the parallel, ch. xxvi. 14, and from
a paraphrase, is betrayed by the manifold discrepancy among the few
who support the passage. Into the city — Saul is commanded to pur
sue his journey and enter the city, but with a different spirit. With
out this command, he would not have known what he ought to do. In
those places where he had persecuted, Saul first confessed the name
of Jesus: ch. xxvi. 20. It shall be told thee — Saul was obliged to
wait and submit himself to the ministry, as Cornelius afterwards :
ch. x. 5. To this Jesus sent the one, the angel the other, in words
which were for that reason few. They are not exempt from danger
who, without intercourse with competent men, seek a path to heaven.
It is a wonderful condescension, that the Lord deals with us through
men like ourselves. What thou must do — Saul had asked about this :
Ananias told him this, ver. 17. The apostle learned the rest from
the Lord himself.
7. Which journeyed with him — Some of whom he had intended to
use as executioners. Stood — They too had fallen, ch. xxvi. 14; but
they had arisen before Saul, of their own accord. Hearing — Ch.
xxii. 9, They saw indeed the light, but heard not the voice. There
fore they saw the light (ch. xxvi. 13, 14), but not Jesus himself: they
heard the voice alone, not the voice with the words. Comp. John
xii. 29. No man — It is not said, They did not see Jesus, but, they
saw no man: for they did not know that Jesus had been seen by
Paul. 8. Arose — At the word of Christ, ch. xxvi. 16. Were opened —
Therefore they who saw Saul would not have thought that he did not
see. [ When — He had lain on the ground with closed eyes, since the
first appearance of the vision. Mey. For oudeva, no man. Tisch.
(not Alf.) reads oudev, nothiny.J
9. Three days — A notable period. While his sight and taste were
inactive, he was inwardly reunited in his retirement through prayer :
ver. 11. The business of conversion is worth the bestowal of whole
days, when one is being drawn to God. If he does not do so of his
own accord, God's goodness confines him to his bed. Without sight
102 8

810' THE GNOMON OF THE NEW TESTAMENT.
— And yet he is not said to be blind, because it was not a punish
ment. Comp. ch. xiii. 11.
10. And there was — Ananias and Saul do not seem to have known
one another before. A disciple — Not an apostle : lest Saul should
seem to have been a disciple of the apostles; but an ordinary disciple,
that Saul might be the more humbled, and might not however seem to
have been taught by Ananias. The Lord — Jesus.
11. Go — So to Saul, ch. xxii. 10 ; and so again, ver. 15, to Ananias,
go thy way. Behold — Saul was shown to Ananias, praying. Jesus
sees those who pray. . For— The force of the ^Etiology [assigning the
reason] belongs to He hath seen — Ananias.' He prayeth — All spirit
ual motions flow together, and are exercised in prayer.
12. [And hath seen — A pair of visions, which mutually corres
pond, as here the visions of Ananias and Saul correspond, remove
all suspicion of fallacious fantasy. The same is to be noted in the
case of Cornelius and Peter, ch. x. V. G. Omit iv bpdyazi, in a
vision. Tisch., Alf.J Ananias — This name Saul caught, either with
hi.' ear or his mind, during the vision. That he might receive his
sight — The peculiar effect of laying on the hands is expressed: the
more common one is understood : ver. 17, end.
13. By many — Saul had been a distinguished persecutor. To Thy
saints— Christians are even now saints. Christ regards the saints as
his own : therefore he is God.
14. That call on Thy name — A description of Christians : ver. 21 ;
1 Cor. i. 2. By this phrase the Sept. generally express the Hebrew:
XI p DBO, call on the name.
15. A chosen vessel — suffer — These words are connected. The
mention of choosing dispels all Ananias' doubts. The very predesti
nation (Rom. viii. 29, comp. ver. 28) converts unfavorable things
into favorable. To bear — An arduous, noble, and blessed service.
My name — To this refer, for my name's sake, ver. 16. Before — Pub
licly. [For xai, and, read ze xai, both the Gentiles and, etc. Tisch.,
Alf.J Gentiles — The Gentiles are put first ; for Paul was an apostle
of the Gentiles. Paul bore Christ's name before the people in relat
ing his own conversion, ch. xxii., and before the Gentiles and kings,
;h. xxvi.
16. For I — That is, do thou, Ananias, what thou art commanded :
for I will take care of the rest, that Saul may be and remain Mine.
7 will show — By the very fact, throughout his whole career. This is
predicted to Ananias, not to Saul himself: it was for Saul to obey.
Suffer — So far is he from being about to assail others hereafter. See
the beginning, ver. 23, 29.

ACTS IX. 27. 811
17. Brother — By the old Jewish bond, and by the new tie of
Christianity. Putting — Before his actual baptism. Comp. ch. x.
44, 45. Said — Ananias does not tell Saul all that had been told him
of Saul. It was not for Saul to know how important he already
was. 18. Immediately — A miracle. There fell from — Saul, having be
held Christ, does not see because of the glory : when Ananias, whom
he sent, comes, he recovers his sight. As it were scales — The humor
in the eyes having been dried up. [Omit Tiapa-jrprjya, forthwith.
Tisch., Alf.J He was baptized — By Ananias; taught by the Lord.
19. 77« was strengthened — Gr. iviayuasv. Neuter verb. So ivia-
yuaiopev, Let us be valiant, 1 Chron. xix. 13. [Omit 6 SaLXoc, Saul.
Tisch., Alf. Read, was he. J At Damascus — What Paul had done
before his conversion in a bad cause, the same he afterwards either
himself did, or suffered at the Jews' hands in a good cause, and in the
same places.
20. Straightway — Some after conversion are as rivers, from the
very source, broad and deep : others after a longer course. Saul,
becoming an apostle immediately, had progressed further in three days,
than others do in many years. [By the very deep humiliation
which had preceded, he was guarded beforehand against the danger
that otherwise threatens novices. V. G. For zbv Xpiazbv, Christ,
read zbv Iqaouv, Jesus. Tisch. Alf.J
22. Confounded — So that they contradicted themselves. The con
trast on Saul's part is ouyfttftdQiov, proving. And yet he does not
now fight the Jews with those arms which both he himself had used
against believers, and with which he is now assailed by the Jews.
24. They watched — By the governor's assistance. Comp. 2 Cor.
xi, 32. [Add xai, also, before zdc TtuXac, the gates. Tisch., Alf.J
25. [For auzbv ol ya&qzai, the disciples — him, read ol pa&qzai
auzou, his disciples took him. Tisch. (not Alf.J] Let him, down —
This fact had been known to but few, before Paul mentioned it, 2
Cor. xi. 31, etc. Luke knew the most private affairs of Paul.
26. [Omit b IduXoc, Saul. Tisch., Alf. Read, when he was, etc.]
Was come — Three years after : Gal. i. 18. This space of three years
also Paul passes over, ch. xxii. 17. [It had been occupied with his
labors at Damascus, only interrupted by his journey to Arabia. Gal.
i. 17. Mey.J To the disciples — Modestly : not immediately to the
apostles. That he was a disciple — So far were they from believing
that he was an apostle.
27. Barnabas — With him afterwards Saul had a peculiar connec
tion. To the apostles— Peter and James, Gal. i. 18, 19. Declared

812 THE GNOMON OF THE NEW TESTAMENT.
— It is just, that he who before had been an adversary, should prove
himself a changed man.
28, 29. [Omit xai, and, (after lepouaaXqy, Jerusalem,) Tisch., Alf.
Render, at Jerusalem, and speaking boldly in the name of the Lord,
(omit Iqaou, Jesus. Tisch., Alf,) and talked and disputed, etc.]
28. [The apostles — Namely Peter and James, the Lord's brother.
Gal. i. 18, 19. Probably no others were there at that time. Alf.J
31. [For al ixxXqaiai, the churches, read q~ ixxXqaia, the church;
(and put the agreeing words in the singular.) Tisch., Alf. So Beng]
The church — So ch. xvi. 5, of the churches. [The singular number
is emphatic. Not. Crit.J Throughout all — Recapitulation. Peace-r-
After Saul, the chief persecutor, was converted. , Walking — So ye
should go, John xv. 16, where see note. In both passages there is an
Hendiadys [use of two verbs for a verb and adverb]. So iitopebezo
yeip ziov ulibv lapaqX, the hand of the children rf Israel prospered,
Judg. iv. 24. In the fear — comfort — An excellent admixture. Com
fort, inward peace : siprjvq, outward peace, with the fear of the Lord,
the dread of men being removed. Was multiplied — In the number
of believers. [The true rendering is, and was multiplied through the
exhortation of the Holy Ghost ; i. e., through the awakening of men
by the Holy Spirit, to give ear to the Gospel. Mey.J
32. Throughout all — The masculine [not as Eng. Vers., all quarters,
but understand ziov ayiwv, among all the saints. So Mey., Alf]
Comp. iv die, among whom, ch. xx. 25.
33. Eight — He had doubtless heard of Christ, who was healing all
at that time.
34. Maketh thee whole — Not merely, may Jesus make thee whole,
Comp. ver". 40, ch. iii. 6, xiv. 10. This language establishes the
presence and Divine power of Christ.
35. [All — Lydda, according to Josephus, was a town equaling a
city in compass. Therefore great numbers were converted. V. G]
Saron — Saron was the name of the district in which Lydda was.
Hence the article. To the Lord — Jesus Christ. Those are said tobe
turned to the Lord who have already embraced the Old Testament :
ch. xi. 21; 2 Cor. iii. 16. The Gentiles are said to be turned to
God, Acts xv. 19, xx. 21.
36. [Tabitha — Aramaic, Gr. Aopxdc, Dorcas, gazelle. A female
name both among Greeks and Rabbins. Mey.J Of works — These
works, consisting in the making of garments, were highly estimated;
and largely rewarded. Alms-deeds — Therefore there was not at
Joppa community of goods.
38. The disciples — Therefore these had not the gift of miracles;

AC T S X. 1. 813
Two — On an important matter. [They hoped that that would happen
which actually did ensue. V. G. For yrq dxvqoai dieX&etv eioc auzmv,
that he would not delay to come to them, read, yq dxvqorjc dieXd-eiv eioc
Ijymv, delay not to come to us. Tisch., Alf.J Faith does not do away
with courtesy in words, as here : Sept. Num. xxii. 16, Let nothing, I
pray thee, hinder thee from coming unto me. To come to them — They
intimate that Peter's journey will be profitable even to others on the
road. To— Gr. eioc, even to. An argument from the ease with
which he can come.
39. Went with them — A mark of humility, Comp. ver. 43. When
she was with them — That is, before she died.
40. Put forth — Solitude altogether befitted the fervor of his prayer
and the great miracle : and the admiration and faith of all afterwards
was the greater on that account. She sat up — Luke vii. 15.
41. And — And especially. [Alive — Thus time was afforded her for
doing more good. V. G.J
43. Many days — He did more than they had asked, ver. 38. Simon
—Who lived perhaps near the place. [A tanner — What familiarity
with the people did the great apostle here exhibit in outside matters,
after the great deed accomplished in Joppa itself, and before the grand
business which he was about to undertake at Csesarea ! V. G.J

CHAPTER X.
1. [Omit 9jv, there was. Tisch., Alf. Read, a certain man, etc.,
saw, (ver. 3,) etc.] A man — Heretofore- all the facts described oc
curred among the circumcised : now we come also to the Gentiles. In
OoBsarea — Already the doctrine of salvation was not unknown there :
ch. viii. 40. Comp. below, ver. 37. Wherefore Peter quotes the
prophets, ver. 43. Jerusalem was then the seat of the ecclesiastical
government of the Jews : Caesarea, of the civil. The Gospel preached
by those divinely taught, though unlearned men, took hold of each
metropolis, which was followed by the other towns : so afterwards with
Bhilippi, Athens, Corinth, Ephesus, and Rome itself. Cornelius — A
common name among the Romans. The Italian — Many of these
soldiers were alive when these things were written ; and could testify

814 THE GNOMON OF THE NEW TESTAMENT.
to them. The footmen of the Italian band are mentioned also by
Arrian. 2. With — Implying the close connection of the master and his
household, of the commander and his soldiers : ver. 7. 77«'s house—
Comp. ch. xi. 14. To the people — Among many of the Jews there
was then great poverty. God paid the debt of the poor in their
stead. God's grace towards Israel recompenses Cornelius's favor to
wards the Israelites. Prayed — Prayer and liberality are commended
here ; fasting is added, ver. 30. The beneficent do what God wishes :
what they wish for in prayer, God does.
3. In a vision — Not in a trance as Peter. Evidently — So that no
illusion of the senses might disturb Cornelius, who was unused to such
things. The ninth — This is about three o'clock in the afternoon:
when the senses are usually active.
4. Was afraid — Because of the brightness of the angel : ver. 30.
Lord or Sir — Gr. Kupte. So he calls the angel, as one unknown. Pray
ers — These precede : the alms follow, though as respects men they are
the more conspicuous : ver. 2. Are come up — The angel does not say
that he presented them : ver. 31. Yet they did ascend like a sacrifice:
Rev. viii. 4. Angels are not said to be priests, but yet they are ministers.
A joyful message. Oh how many things fall to the earth, and do not
ascend ! For a memorial — Pray and do good, though you do not im
mediately perceive the result. [How delightful, think you, were Cor
nelius's feelings at this announcement ! V. G.J
5. Call for — Cornelius is not sent to Peter, but is desired to send
for him, that he should not seem to have become a proselyte, and to
intimate that so the Gospel is to come to the Gentile nations, each in
its own country. [For Sipftova, Simon, read liyiovd ztva, a certain
Simon. Tisch., Alf.J Peter — A surname not unpleasant to the Gen
tiles : as was the case with that of Paul.
6. [Omit all in this verse after ouzoc, he shall tell. Tisch., Alf.,
etc.] 7. When — As soon as : ver. 33. [For zip KopvqXitp, Cornelius^
read auzip, him. Tisch., Alf.J Was departed — He did not suddenly
disappear. Two — To-day, he who is considered Peter's successor re
ceives more splendid embassies.
8. All — Implying affectionate familiarity towards his servants,
[which, without any sacrifice of their authority, experience of Divine
grace induces even distinguished men to exercise. V. G.J Cornelius
prudently (with a view to the subsequent confirmation of the faith of
his household) makes a full statement. Peter is prudently silent ae

ACT S X. 14. 815
to his vision : ver. 21 ; comp. ver. 28. Sent^— There was no need of
a letter. 9. The house-top — The tanner's house had no upper room. To
pray — The time before dinner or supper (ver. 3) is suitable for prayer:
The sixth — The dinner hour, and, before it, the hour for prayer : Ps.
Iv. 17. Unexpectedly he meets so great a revelation.
10. Be became — Immediately after prayer. Very hungry — At the
regular meal time : yet apparently in a somewhat extraordinary man
ner. The tokens of apparitions accord with the state of the natural
faculties. Eaten — Gr. yeuaaa&at, tasted. A verb expressing tem
perance. While they made ready — Those, namely, whose business it
was to make ready. Even when the natural faculties are not inactive,
still the Divine working can prevail. A trance — Prayer fits the mind
for receiving a revelation : and the trance fortifies a man against his
own spirit.
11. Eeaven — The vessel was not only lifted from the earth into
heaven, but was first let down from heaven. Therefore the Gentiles'
reception into heaven assumes that man's origin is heavenly. And
in heaven first are the types of the things which are afterwards done
on earth for men's salvation : comp. Heb. viii. 5. A vessel — A nap
kin. [Omit in auzbv, unto him. Tisch., Alf.J Four — For as many
quarters of the world. [The words' dedeyevov xai, bound (Eng. Vers.,
knit,) and, are very doubtful. Tisch., 1849, omitted, but now retains
them : Alf. brackets them.] Corners — These were not tied together
in one knot, but were separately let down from heaven : ch. xi. 5.
12. [Omit xai zd &qpia, and wild beasts. Tisch., Alf.J All four-
footed beasts and creeping things of the earth — [Not all manner of,
as Eng. Vers., but all. The wonderful appearance, in its colossal
magnitude, seems to Peter to embrace all the quadrupeds, reptiles, and
birds ofthe earth. Alf., etc.] Under the name all four-footed beasts,
Luke includes wild beasts also, which, however, recent transcribers
have inserted here, from ch. xi. 6. By these symbols not only was
it signified, that Peter may eat all kinds of food of every nation, but
that the Gentiles themselves, who had been heretofore designated as
andean animals, are now clean : ver. 28.
13. [Eat — Such food awaited Peter here, as Christ himself is satis
fied with: Isa. liii. 11. V. G.J
14. By no means — [Eng. Vers., less forcibly; not so.] A trance
leaves a man liberty in that thing which .is shown him : ch. xxii. 19.
But besides, it is a sign that the power is strengthened, even though
the senses are bound, as in a dream, to maintain one's conscientiousness.
The first objection when God commands something difficult, is some-

816 THE GNOMON OF THE NEW TESTAMENT.
times treated leniently, ch. xxii. 19, 20 : but it should not be repeated:
John xiii. 8; Exod. iv. 13; Deut. iii. 26; Ezek. iv. 14. From Pe
ter's delay, God's will becomes more apparent. And therefore Peter
could the more easily bear with the brethren's doubts, ch. xi. 2, 3.
Never — He who has once done anything, more easily repeats his act.
See therefore that you do no evil at first. Peter had always kept
the law.
15. Hath cleansed — Hath made and declared clean. [And all
things are cleansed to us by the blood of Christ. Irenaeus in F]
For only what is clean is let down from heaven. Peter continued to
remember well this verb : ch. xv. 9. Comp. as to Paul, ch. xiii. 2,
note. Thou — Who art less than God : ver. 26, ch. xi. 17. Call
thou not common — There is no third or middle term between pure and
common. 16. Thrice — The decisive number, confirming the fact, and signify
ing immediate speed. Comp. Gen. xii. 32. [For itdXiv, again, read
ebdbc, straightway. Tisch., Alf. The whole denotes the abolition, in
the new theocracy, of the separation between the clean and the un
clean of the law ; the fence between Jew and Gentile. Mey]
17. In himself — It is implied that Peter was not now in a trance.
Comp. ch. xii. 11. Doubted — The apostles were not without care for
knowledge. Behold — Often the things which meet the godly from
within and without at the same time mutually reveal one another.
The things which thus meet and concur are to be wisely pondered.
Simon's — The names indicated by the angel surprised both the in
quirers and the people of Joppa.
18. Called — With now increasing confidence.
19. Behold — Peter was gradually prepared for this new suggestion
of the Spirit. Believers are led gradually, so far as suffices for the
time being, in each case. [Omit zpeic, three. Tisch., Alf] Men —
Peter had not heard the three men calling.
26. Doubting nothing — Indispensable requisite in good action.
Often long-continued doubt is suddenly, when there is need, removed
in life or at death.
21. [Omit zouc dneazaXyevouc dxb zoiu KopvqXiou rtpbc auzbv,
which were sent unto him from Cornelius. Tisch., Alf. Whom ye
seek — So those who sought were encouraged.
22. Just—Occupatio [Anticipation of an objection.] To send for
— Otherwise Cornelius himself would not have hesitated to come to
Peter. 23. Called them in — Peter had not gone out of his house. Lodged
— [better, entertained] not distrusting them as strangers : not dis-

ACTS X. 2 3. 817''
daining them as Gentiles. At first the Gentiles came to the Jews :
afterwards the latter to the former. And on the morrow- —In a mat
ter, however good, urgent haste is not always required. [For 6
Ilezpoc, Peter, read dvaazdc, he rose up and. Tisch., Alf.J Certain '
 Six ; ch. xi. 12. They were not divinely ordered to go ; and yet
they acted piously. Many things are often left to the discretion of
the godly ; in which, however, they are guided by the secret hand of
God. Afterwards it appeared, how advantageous was the presence
of so many witnesses : ch. xi. 12. Accompanied — A holy company,
ten men of various ranks.
24. Waited — He had not occupied himself in other business mean
while, but wholly devoted himself to this matter, and during this
whole time was being prepared for it. His kinsmen — Outward cir
cumstances often regulate the extension of God's kingdom. luyyevelc,
kinsmen, are from one stock, including even collateral branches.
Hear friends — This bond is more comprehensive than kindred, and '
applies even to relationship by marrhige, neighborhood, colleague-
ship, etc. Friends — Not all kinsmen and connections are friends.
He assembled those who he thought would wish to be present.
[They were therefore men themselves not unlike Cornelius : ver. 2.
How often friendship cultivated with the good or bad, unexpectedly
results either in our profit or injury ! V. G.J
25. Was. coming in — The house. Met— Joyfully, and out of com
pliment. At his feet — Peter's. Worshiped — Luke does not add
him. A Euphemism [avoiding the mention of idolatry].
26. Took him up — Why is the kissing of the Pope's feet not only
allowed, but made a common ceremony ? [7 also — As Cornelius, ver.
28. Cornelius is not said to have worshiped Peter; and yet Peter
checks him. V. G. This lesson Peter's vision had taught him, and
he now begins to practice it : the common honor and equality of all
mankind in God's sight. Alf.J A man— Not God. On this account
we ought to control both our own self-conceit and the admiration of
others. We should not admire mortals, but God's gifts in them.
[Peter had received Cornelius as the Galatians did Paul (Gal. iv.
14). V.G.J
2.7. Talked with Mm— Familiarly, He went in — Into the inner
part of the house. Many — A joyous harvest.
28. Ye — Ye yourselves. He addresses all in his own name, not
also in that of his companions. Come unto — Which is even less than
xolXaodat, to keep company. One of another nation — A less offensive
w»y of expressing Gentiles. And — but — Gr. xai [Eng. Vers., but.
This is wrong, however, as xai never has this meaning. He means.

818 THE GNOMON OF THE NEW TESTAMENT.
ye — know — and God hath showed me. Alf.J for dXXd, and for hut
Me — This word is emphatic. [God — Peter might suppose that Cor-
nelius was acquainted with the one true God : ver. 34, 36. V. G.J
Hath showed — The word is used literally : ver. 11. He speaks spar
ingly of his own hesitation, and of the secret vision. Man — This is
elegantly put last : it involves an JEtiology [statement of the reason!
and increases the universality of the language.
29. Without gainsaying — For he had before settled the ,matter
with God. 7 ask — Each participates in the conversation. [And by
asking many questions, an opportunity of speaking is easily obtained.
V. G.J
30. From. — Gr. dnb, from, the fourth day ; i. e., on the fourth
day, counting from this present hour. Fourth — The first day (the
fourth counting backwards) was the day ofthe vision and of sending:
the second, of the messengers' arrival : the third, Peter's departure:
the fourth, of his arrival at Cornelius' house [ver. 3, 9, 23, 24]. 7
was fasting — A fast of four days is not meant, but on, the fourth day,
counting backwards. [These acts were praiseworthy ; yet Cor
nelius recounts them with humble simplicity. The ninth hour —
Cornelius may have imitated the Israelites in this : ch. iii. 1.
V. G.J
33. Thou hast well done — A formula of approbation. He praises
Peter, because he has not hesitated to come : ver. 29. Before ihei
— The most ancient reading. A transcriber easily took roD deou,
God, for aou, thee, either from the end of this verse, or from ver. 31.
[But the common reading, before God, is right. Tisch., Alf.J We are
present — Cornelius, in his own house, speaks as if he and his friends
were at Peter's house. They had been religiously prepared. The
soil was good ; the fruit was consequently of most rapid growth :
ver. 44. That are commanded thee — Peter does not seem to have
been previously told what to say. [For deou, God, read Kupiou, the
Lord. Tisch. (not Alf)J
34. Of a truth I perceive — From the concurrence of all things.
[Cornelius' very narration supplied Peter with a full knowledge of
the case. V. G.J Is no respecter of persons — Peter had not thought
before that God is a respecter of persons ; but now first he experiences
what makes it very clear, that God is not a respecter of persons. God
¦ — To him all things are ascribed, ver. 38, 40, etc.
35. In every nation — Not indifferentism in religions, but indiffer
ence as to nations, is here avowed. This appears even from the con
trary opinion, that the circumcised only are pleasing to God; from
which Peter confesses himself freed. Cornelius had not been utterly

ACTS X. 3 6. 819
ignorant of the doctrine and report concerning Christ, (following verses,)
although God had so ordered it that he had not been circumcised. Where
fore Peter speaks with him very differently from the way in which Paui
afterwards dealt with idolaters, as the Gospel advanced to more re
mote nations. See ch. xiv. and xvii. Hence also in ver. 43 he ap
peals generally to the prophets ; which Paul, in the passages referred
to, did not : nor yet does he, as he is everywhere wont in addressing
the Jews, specially quote the testimony of the prophets. He that
feareth him and worketh righteousness — According to the original
measure of knowledge derived from the light of nature, or rather
from the revealed word. An indefinite description, suited to the sub
ject and its commencement. Such men in different stages of advance
ment are elegantly described : as ch. xvii. 4, 11, 12. Him — The
true God. Accepted — May obtain grace, even without circumcision.
The verb Xafteiv, to take, corresponds, ch. xv. 14, where this very
passage is referred to.
36-38. [The difficult construction here seems best explained by
Meyer, who makes the accusatives Xbyov, word, ver. 36, pqpa, word,
ver. 37, and Iqaouv, Jesus, ver. ,38, as all dependent on oi'daze, ye
know, ver. 37. Render, The word which God sent unto the children
of Israel, preaching peace by Jesus Christ, (the same is Lord of all,)
— ye know the word, ivhich went through all Judea, and began from
Galilee, etc. — Jesus of Nazareth (ye know) how God anointed him,
etc. But Beng. renders ver. 36, independently ; and Alf. connects
it with xazaXapftdvoyat, ver. 34; I perceive, etc., (and recognize tliis
as) the word which God sent, etc. ; the general sense being the same
as Bengels.J
36. The word which God sent — A Hebraism, and hence equivalent
to rtN, this is, as in Hag. ii. 5. The word that I covenanted with
you — Louis de Dieu adds the passages, Zech. vii. 7, viii. 17 ; 2 Kings
ix. 25. Others, however, formerly wrote in Acts zbv Xbyov dTteazetX.e,
he sent the word, (comp. Ps. cvii. 20, Sept. dneazetXe zbv Xbyov auzou,
he-sent his word, so that zouzov, this, should be understood.) Comp.
Matt. xix. 22 ; John vii. 40, etc. At all events, Peter seems to have
had in mind that expression of Isaiah, ch. ix. 8, rhut "131, The Lord
sent a word, and to have referred it to what there precedes, concern
ing the Prince of Peace and his reign ; so as to say, That blessing
vouchsafed to Israel through the Messiah, is yours. However, I un
derstand both passages of the word of doctrine. Comp. Acts xiii.
26. It is not to be construed, zbv X.6yov oi'daze, ye know the word.
These new hearers knew the history, of which he presently speaks :
they did not as yet know also its inner principles, of which he treats

820 THE GNOMON OF THE NEW TESTAMENT.
in this verse. Sent— God. The ellipsis confirms the connection of ,
this verse with ver. 34, from which it is completed. Moreover God
sent, when his Son came : and preached the Gospel, speaking through '
him. Preaching peace — Between God and men, Jews and Gentiles: "
Isa. lvii. 19 ; Eph. ii. 17. By — Construe with peace : for he forth
with calls Christ Lord of all, even of the Gentiles. Comp. ver. 42,
43. The one Lord embraces all in peace. Of all — Masculine. "
Christ is Lord of all : and God, in Christ, is God 'of all : ver. 34 ;
Eph. iv. 5, 6.
37. Ye know — From older proofs than my coming. [Therefore they
needed not a fuller narration. V. G.J Began — The participle either
by itself, or as an adverb : comp. Luke xxiv. 47, dpHyevov dnb 'h-
pouaaXqp, beginning at Jerusalem. It is used absolutely by a common
and elegant Grsecism. From Galilee — John i. 43, ii. 1. Caesarea
was quite near to that region, but somewhat farther from Jerusalem :
ver. 39. After — John is the boundary between the Old and Nev
Testaments. The baptism — That most celebrated ordinance.
38. Jesus — How God anointed him — [Eng. Vers., How God
anointed Jesus] This being in apposition with the word, depends on
ye know. Therefore in constructioh, how Jesus was anointed is
equivalent to the things concerning Jesus whom God anointed. The
sentiment is this, that Jesus, and that too as the Christ, was known
to them. Anointed him — Especially in baptism. Matt. iii. 16, 17 ;
Luke iv. 1, 14, 18. With the Holy Ghost and. with power — The Holy
Ghqst is often so mentioned, as to add a special mention of that spiritual
gift appropriate to the matter in hand : as here, where Christ's works
are the subject, there is added, with power. So in ch. vi. 3, full of
the Holy Ghost and wisdom ; ch. xi. 24, full of the Holy Ghost and
of faith ; ch. xiii. 52, the disciples were filled with joy and with the.
Holy Ghost. Comp. spirit and truth, spirit and life, John iv. 23, vi.
63. Q'he concrete and abstract nouns are joined, as in 1 Pet. iv. 14.
Doing good — All Christ's miracles brought good, not injury, to men.
The class, good deeds, is followed by the species, healings. All —
There had been, especially at that time, a great multitude of possessed
and sick. Oppressed — With unjust force. With him — He speaks
somewhat sparingly of Christ's Majesty, to adapt himself to his
hearers' capacity.
39. And we — This has the force of Epitasis [emphatic addition].
It answers to ye, ver. 37. [Tisch. (not Alf.) omits iv, in, before
lepouaaXfjy, Jerusalem. Both add xai, also, after dv, whom.J
41. Nat — Not now, as before his death. Not to all the people—
His kingdom is a kingdom of faith, to be propagated by witnesses,

ACTS X. 44. 821
ind those divinely approved and reliable ; and it is a heavenly, not
a worldly kingdom ; not one of vain splendor, but (as Justus Jonas
. expresses it) hidden under the forms of the cross. To us — Apposi
tion of the noun and pronoun. Did eat and drink with him — For
two years and more before his passion. This phrase (on which comp.
John xv. 27) denotes long-continued intercourse ; nor were the apos
tles ever wont; to mention that they ate with Jesus after his resurree-
tim ; for Jesus did this to convince them, not others; and he even
had spoken in a wider sense of not afterwards drinking of wine, Luke
xxii. 18, 16, than of the not eating the passover (in opposition to any
use of food whatever). Therefore yezd, after, depends on ver. 40.
[This is arbitrary and forced," and takes away all meaning in th^s
place from the clause, who did eat, etc. There is no real difficulty in
the literal fact. Comp. Luke xxiv. 41, 43. John xxi. 12. The pas
sage quoted by Beng., Luke xxii. 18, refers but to one kind of drink
ing. Mey., Alf.J Christ appeared after his resurrection to those who
before had believed on him, and who could testify that he, who was
said to have risen again, was truly the Christ whom they had known
before. 42. He commanded us — God : ch. v. 29. Unto the people — Answer
ing to the beginning of ver. 41. To testify — Understand, even to
the Gentiles : ch. i. 8 ; Matt, xxviii. 19. Ordained — By an unalter
able decree. Judge— This name expresses by Synecdoche (a part for
the whole) all Christ's glory, and as regards ' believers, denotes the
consummation of Christ's benefits: 2 Tim. iv. 8, comp. Heb. xii. 23.
He will judge even the Jews, who had condemned him ; even the
Romans, who were administering the imperial government of Judea ;
even the dead, from among whom he rose, and who shall rise in their
own proper time ; 1 Pet. iv. 5. [Comp. ch. xvii. 31. So the Lord
Jesus also testified of himself as the Judge, before he mentioned his
own ascension ; John v. 22. V. G.J
43. All — Those whose books are, and are not extant : ch. iii. 24.
The prophets — In this discourse Peter had not yet cited the Old Tes
tament testimonies ; and now, while he appeals to the prophets in
general, the result, as is appropriate to the economy respecting the
Gentiles, is at once accomplished in the beginning of the discourse,
ch. xi. 15, in the case of Gentile hearers. Give — witness — As we,
ver. 39. Peter does not use here the term, promise, as described by
the prophets. Remission of sins — Which is the highest of all bene
fits. Wltoso'ever — Even of the Gentiles.
44. Yet — Peter might have said much more : ch. xi. 15 ; but when
the hearers have also perceived the Spirit, the works of hearing and

822 THE GNOMON OF THE NEW TESTAMENT.
of speaking are completed. [By the preaching of faith the Spirit is
received: Gal. iii. 2. V.G.J Fell — Perceptibly. Commonly, bap
tism was received before the coming of the Holy Ghost. But in this
instance it might have been doubted whether they should be baptized
without circumcision. Hence it fell immediately upon the hearers of
the word, [teaching us that the Holy Spirit can dispense with water
baptism at his pleasure ; and warning the Church not to put baptism
in the place once held by circumcision. Alf.J Grace Works in unre
stricted order.
45. On the Gentiles — So one house is called, either because they
inferred thence that "the others also would receive the Holy Spirit :
for one being admitted, the door was now closed against none ; and
they reason correctly from this instance to all cases ; ch. xi. 18, xiv.
27 : or else because it was not convenient to use the term idvixouc,
Gentile nations.
46. For — They draw the conclusion from the effect. Tongues —
Various. 47. Water — [Gr. zb udiop, the water. The article should be pre
served ; can any forbid the water to these which have received the
Spirit ? Alf.J He says water for baptism by Tapeinosis [a figure by
which less is expressed than is implied]. When the greater thing has
been given, the less is added by the giver, and is not despised by the
receiver. He does not say, They now have the Spirit; therefore
they can do without the water. They are not circumcised, and yet
they are baptized. Therefore baptism stands on a much higher foot
ing ; pomp. ch. xv. 8, 9, which shows they were not to be circumcised;
and yet Peter thought they should be baptized. Forbid — Ch. xi. 17.
Any man — Either I or any of the brethren.
48. He commanded — He did not baptize with his own hand; others
were present to whom this could be properly delegated ; ver. 45.
Comp. 1 Cor. i. 17. Of the Lord — Christ Jesus. Certain days —
Golden days.

CHAPTER XI.

2. [That were of the circumcision — That is, not merely Jews: for
all the church at Jerusalem were circumcised ; but those too much at-

ACTS XI. 18. 823
tached to the ceremonies of the law. Calv. in F.J Contended — That
is, they showed that they had doubts on that point.
3. Uncircumcised — Gr. dxpoftuaziav e%ovzac, having the foreskin.
They speak kindly ; they do not call them uncircumcised, but having
the foreskin. Coinp. Gen. xxxiv. 14, Sept., a man who hath a fore
skin. Thou wentest in and didst eat with — An accusation heretofore
plausible, and, moreover, important and twofold. But Peter had just
reasons for going in ; and after he had gone in, he found reasons also
for eating with them.
4. Beginning — He began to speak in many words. [Not from the
beginning, but, Peter having begun, set forth. Alf.J Expounded —
Peter was not offended at being questioned, nor did he demand, that
he, even without any exposition of his reasons, should be held superior
to all objections of his colleagues and all believers. It does not indi
cate the best mind or cause to be offended, with the Pope or his at
tendants, at the question, What art thou doing ? Peter answers
mildly concerning a subject which he himself had not very readily
comprehended before.
7. [Add xai, also, before tptovqc, voice. Tisch., Alf.J
8. [Omit Ttuv, Tisch., Alf, so as to read, a common or unclean
(thing) hath never, etc. The Jew's mouth is the Christian's heart.
Nothing unclean must enter. Q. in F.J
9. [Omit yoi, me. Tisch., Alf.J
10. Three times — The number of the men accorded : v. 11.
12. [Omit yqdev diaxptvoyevov, nothing doubting. Tisch., Alf.J
13. The angel — [Eng. Vers, an angel.J He speaks, adding the
article, as of an occurrence now very well known to him. [Omit blv-
dpac, men. Tisch., Alf.J
15. [As I began — How full must Peter's heart have been ! V. G.J
16! Remembered 7— Comp. John xiv. 26, as to the Comforter be
ing about to bring all things to the remembrance of the disciples.
Christ's words contained the seeds of the whole course of the Gos
pel. 17. The like — So 2 Pet. i. 1. They are alike blessed, who have
received the Holy Spirit directly or indirectly. Unto us who believed
—That is, when we believed. The Holy Spirit, saith he, was given
us, not because we had circumcision, but because we had faith. 7 —
I, a mere instrument. The brethren had asked only about his eating
with the Gentiles : Peter satisfies them also as to his having baptized
them; and proves that he had acted rightly, not only from the Divine
command, but also from the Divinely crowned result.
18. Glorified— A sign of strong assent. Then — It did not imme-

824 THE GNOMON OF THE NEW TESTAMENT.
diately appear to the Jews, that salvation was to come also to the
Gentiles : now, when it has come to them, the admiration of believers
Is so much the greater : then expresses full approbation. This re
pentance denotes an entire change of their spiritual state, and is a
sample of the conversion of all nations. Hath granted — A great gift :
ch. v. 31, note. [Which indeed the world greatly fears. V. G]
Unto life — For where forgiveness of sin is, there life is. [Ezek.
xviii. 23.]
19. About Stephen — The violence against Stephen was continued
towards others. [Providence is like the seasons, in which all, frost as
well as summer, conspire to the harvest. Flavel in 7".] Traveled as
far as — So too ver. 22. They preached the Gospel also in the nearer
(places. Phenice, and Cyprus, and Antioch — Phenice was to the
north ; Cyprus, to the west ; Antioch, to the east. Jews — Such as
were themselves scattered abroad.
20. Men of Gyrene — Ch. xiii. 1, ii. 10. These, as well as the Cy
prians, were more accustomed to associate with Gentiles. Grecians —
The more common reading is ' EXlqvtazdc, Hellenists. But the Hel
lenists are contrasted with the Hebrews, ch. vi. 1, comp. ch. ix. 29.
The Greeks are here contrasted with the Jews, as everywhere. [7ou-
ddiot, Jews, are either Hebrews or Hellenists : ch. vi. 1. Not. Crit]
21. The hand of the Lord — Spiritual power, manifesting itself by
the Gospel. So the arm of the Lord, John xii. 38. [Add 6 before
Triazeuaac. Tisch., Alf. Read, number which believed, turned, etc.]
23. Exhorted— The best kind of exhortation, which is incited by
joy. With purpose — Ch. xxvii. 13. The contrary in Heb. iii. 12.
^Cleave unto — To be converted, is the act : to cleave to, is the state.
24. A good man, and full of the Holy Ghost and of faith — Gal
v. 22.
25. r_Qimit Bapvdftac, Barnabas. Tisch., Alf. Read, departed to,
etc.] 26. Wlven he had found — It is probable that Saul had lain hid.
A whole year — Of how little consequence, in our days, is considered
a year without fruit ! Many at the present make little progress in many
years. Were called — XpqyaziQw, I am named, or 7 called myself,
reciprocal or neuter, thence also passive. A remarkable verb, where
by is denoted a name received in common use. The disciples— -Inas
much as their number was now very large. Christians — Whereas
heretofore they had been called Nazarenes and Galileans. The name,
Christians [adherents of Christ. V. G.J as the name of Christ itself,
though noble in itself, was hateful to those without. Comp. 1 Pet.
iv. 16.

acts xii. 1. 825
28. Stood up — In the assembly. [Agabus — See ch. xxi. 10. Alf.J
Signified — What in other men natural or political sagacity foresees,
that the Spirit foresees in believers. [This greatly profited the
brethren in Judea. The indication of future things is never unprofit
able where it is rightly used. V. G.J That there should be — Gr.
ueXXetv eaeadat. A double future. [God's chastisements are so mer
ciful, that he tells us of them beforehand, that we may avoid .them.
Q. in F.J
29. The disciples — Luke does not say, of the Christians. At first
the name, disciples, continued the customary one among themselves :
others distinguished them by the name, Christians, especially the
more friendly spectators. Determined — They who determine, more
easily accomplish afterwards : ver. 30. In Judea — The kindness of
the believers at Antioch greatly confirmed the Jews as to the reality
of the conversion of the former.
30. To the elders — [Through whose agency it should be distributed
to the brethren. V. G.J Therefore the office of the seben deacons,
and the community of goods, were no longer on the same footing as
at first : but they were not on the same footing as in our day. Of Bar
nabas and Saul — " Here thou seest how they regard as a weighty and
serious business this collection for the poor saints : otherwise they
would not employ so great men, and these leading ministers of the
word, Paul and Barnabas. So above, in ch. vi., we heard that most
influential and spiritual men were appointed Deacons. So, in 2 Cor.
viii., Paul says that he employed in this business only such as were
of approved faith. And yet we in our day think it enough to commit
this so great business to any persons whatsoever, from any places
whatsoever." — Justus Jonas.

CHAPTER XII.

1. At that time— The apostolical Church had rest and persecution
blended, of which, when the one or other much prevails, a severe Di
vine judgment either will come or is already impending. [Herod —
For his genealogy, see p. 74. Laid his hands on (seized) certain
members of the church to maltreat them. So Mey., etc., render. The

104

826 THE G N 0 M 0 IV OF THE NEW TESTAMENT.
•
Eng. Vers, is inadmissible. Alf.J To vex — The art of the world,
Herod did this because he was disposed, because of the time, and fji
the sake of grace. [Other vices flee from God ; only pride fights
him, face to face. Hales in F]
2. James the brother of John — One of these brothers left the
world very early, the other long after. When Luke wrote, John, who
survived, was better known than James, who is designated from John.
[This is the only sure record we have of the death of any apostle.
Alf-J 3. Because he saw — Two incentives, to evil and good : the desire
to please and fear ; the latter is the worse, the former the more active,
even in kings. The Jews — These were hostile, from conscience, but
that a perverted conscience ; Herod, from wantonness, wishes to
gratify them at the cost of believers. [Proceeded — What is more
unprosperous than the prosperity of the wicked ? August in F.J Of
unleavened bread — At the same time of the year they had taken
Jesus. The people were assembled.
4. Four quaternions — To keep watch by turns, and in several
places : ver. 10. To bring him forth — Such things were done in
high places. Therefore dvayetv, to lead forth, is used, and this by a
change of the antecedent for the consequent, viz., the punishment.
5. Prayer — Philem., ver. 22. For him — They prayed for a thing
such that, when it had happened, it seemed incredible to them, ver.
15. How wonderful and subtle is the nature of faith and prayer !
Why had they not also prayed for James ? Because he had been
speedily slain.
6. When — The aid sent, when the danger was most imminent,
shows that the result was riot accidental [ch. xxiii. 11]. Sleeping-
There is frequent mention of men sleeping in danger, either with faith
or with torpor. Between — The enemy had thought all secure. The
prison — The place is meant.
7. A light — Miraculous. The dwelling — [Eng. Vers., prison] A
general term for the special one, prison.
8. Said — The angel himself did not clothe Peter ; for it was need
less. Propriety was observed. Gird thyself— His girdle, sandals,
and garment, either Peter himself had laid aside for sleep, or the
guards had taken away: now he is ordered to put them on. Still
Peter had time to walk whither he could. John .xxi. 18.
9. [Omit auzip, him. Tisch., Alf]
10. And the second — In which also a part of the soldiers seem to
have been. Of his own accord — So that neither Peter applied
his hand, nor saw one applied by the angel. One street — Lest Peter

ACTS XII. 17. 827
should doubt what house to seek: ver. 12. Departed— For by this
time Peter could take care of himself.
11. He said — With a ready, grateful, pious, joyful mind. I know
of a surety — The contrast is, he thought, ver. 9. All things out
wardly accorded with the inward vision. Hath delivered me — It was
not yet time for Peter to die : John xxi. 18.
12. Considered — Namely, what he should do. [But auvidiov
means rather having become aware of it, that is, of the circumstance
of his escape, ver. 11. Alf, Mey.J The same verb occurs, ch. xiv,
6. Gathered together — At midnight.
13. [For zou nizpou, Peter, read auzou, he. Tisch., Alf.J Tfia
vestibule — Gr. kuXmvoc [Eng. Vers., gat.e.J Before the house itself.
Il(iXq is the gate : ituXiov implies something larger, and expresses
either the large gate, or the court next to it, the enclosed court. Pe
ter passed through the gate into this court, then into the house.
What Mark, ch. xiv. 68, calls the r.poa;Atov, porch, is the ituXiov, of
Matt. xxvi. 71, the porch. Came — The contrast is ran in, ver. 14.
To hearken — ni;', Sept. brtaxoueiv, to listen. [Rhoda — God, who
leaves in oblivion names of mighty conquerors, treasures up that of
a poor girl, for his Church in all ages. Q. in F.J
14. Ran in — Speedily.
15. Thou art mad — [Some add a mark of interrogation ; but the
margin of both Greek editions leaves it undecided. E. B.J A for
mula used of a thing which is not believed. She constantly affirmed
— Differently from those who rave or sleep. His angel — So they in
ferred from the similarity of the voice. From the opinion of those
saints as to the angel of Peter, whom they supposed to be very near
death, having been heard by the damsel, nothing certain can be in
ferred as to each man having a guardian angel. [But the Jews
supposed that each man has a guardian angel, in form and voice like
himself. Mey., etc. Scripture frequently assigns to one holy man
the guardianship rather of many angels. V. G.J However even
Peter speaks definitely with the article, ver. 11, zbv ayyeXov auzou,
his angel, the angel of him, whereas otherwise the article is not al
ways added to possessive pronouns. Comp. Matt. xix. 28 ; Acts
iii. 2.
17. Beckoning — Modestly : that a cry might not be raised. They
were speaking much, through astonishment. [Omit auzotc, unto them.
Tisch. (not Alf)J Unto James — The survivor. These things— -That
they may know what has happened. 77e departed — In persecution,
often one person is especially sought ; who is allowed to escape,

828 THE GNOMON OF THE NEW TESTAMENT.
rather than the rest : ch. xvii. 14. Peter afterwards returned : ch.
xv. 7. Into another place — Not very distant.
18. Among the soldiers — These had seen Peter's faith, patience,
and prayers ; and yet had not ceased to molest him. What — Gr. zi
dpa, what in the world. The soldiers' agitation is expressed by this
peculiar phrase.
19. Be put to death — The ungodly takes the place of the righteous.
From Judea — Ashamed that Peter had escaped him. [Cossarea —
There he died. V. G.J
20. [Omit 6 'Hpcbdqc, Herod. Tisch., Alf, etc. Read, and he
was.J And was — A restless kind of life. Highly displeased — Gr.
¦dupopayfov, warring in mind. Quyoyayeiv, expresses inward hos
tility only when one's strength has been now lost, as Raphelius, from
Polybius, shows to have been the case with Herod, or has not been
yet recruited. Even- without arms, by withholding supplies, Herod
could oppress the Tyrians and Sidonians, as usually happens in com
mercial towns. Made — their friend — So the Christians also, in God's
providence, were relieved from the dearness of provisions there:
comp. ch. xi. 28. The chamberlain — Such persons are often very
influential with kings ; [and they needed peace the more because of
the dearness of provisions. V. G.J Peace — They knew not to what
lengths the offended king might go. By the king's — Repeat country.
Even Hiram, King of Tyre, had sought provisions for his household
from Solomon : 1 Kings v. 9.
21. And upon a set day — The celebration of games for Caesar's
safety, as Josephus says, 1. 19, Ant. Jud. ch. 8, who fully describes
this impiety and punishment of Herod : Clad in a garment all woven
of silver by wonderful workmanship, which, struck by the rays ofthe
rising sun and emitting a kind of divine splendor, inspired the spec
tators with veneration and awe : and presently baneful flatterers
applauding from different quarters, saluted him as a god, begging
him to be propitious ; for that heretofore having revered him as a
man, they now perceive and acknowledge in him something superior
to mortal nature : this impious flattery he neither rebuked nor re
pelled. There ensued torturing pains in the belly, violent from the
very first. Having therefore looked upon his friends, "Beholdy
Said he, " I, whom ye ealled a god, am commanded to die, the fatal
necessity confuting your lie ; and I, whom ye hailed as immortal, am
hurried away to death." Then worn out by the torture, which did
not at all abate for five successive days, he died. Unto them — Tynan
and Sidonian ambassadors were prooably among his hearers.
22. The voice of a God, and not of a man— That divine praises

acts xiii. 1. 829
were sometimes given to speakers, especially princes, by applauding
. hearers, Ferrarius proves. But their frequency increases, does not
diminish, the impiety of such expressions. [It is admiration of persons,
that is the traitor to truth, and makes men cry Hosanna to error, and
crucify to truth. Garnall in 71]
26. Immediately — The disparagement of the Divine honor is most
speedily met : comp. ch. xiv. 14 ; also Rev. xix. 10. The angel of
the Lord — A good angel. Josephus says nothing of this important
circumstance, though he treats of many more trivial matters. So
much do Divine and human histories differ. The angel of the Lord
led forth Peter : the angel of the Lord struck Herod. That both
acts were done by angels, mortals saw not : it was known only to the
saints. Be gave not — He is not blamed for being praised ; but for
accepting the praise. This sacrilege earned a more speedy punish
ment than the murder of James and his other crimes. [When stricken,
Herod confessed (according to Josephus) that he was guilty. V. G.J
Eaten of worms — What a change ! It is very natural for a man to
be so treated by worms after death ; but most unnatural before death.
The deaths of persecutors are striking. The Gospel overcomes and
survives them ; ver. 24. [Expired — That is, after five days. Joseph
in Mey.J
25. Returned- — To Antioch : ch. xi. 30. Took with them — Jeru
salem was a nursery of workmen. John — Ver. 12. He too had
both a foreign and a Hebrew name. Comp. ch. xiii. 1, 8, 9. This
variety of names accords with the union of Jews and Gentiles now
beginning.

CHAPTER XIII.

1. That was — Already, and flourishing: ch. xi. 20-27: and from
which, teachers might be sent to the rest. Comp. ch. xv. 35. [Omit
nvec, certain. Tisch., Alf.J Prophets— Powerful in the Divine word,
and thoroughly versed in Divine things, with the power of declar
ing them. Lucius — The same name occurs, Rom. xvi. 21. Manaen
—Freed from the temptation of a court. Saul — He had now for
several years been an apostle ; but among the veterans at Antioch,
With remarkable modesty, he was content with the lowest place, as

' 830 THE GNOMON OF THE NEW TESTAMENT.
David, even after his anointing, fed sheep. Afterwards he was united
with Barnabas, and afterwards became superior to him : ver. 9, 13.
For some time, now the one, now the other is put first : and Barnabas
indeed in the public letter, ch. xv. 25.
2. As they ministered — By the exercise of the word and of prayer,
and by fasting: ver. 3. [Said — To the church, through one of tne
prophets named, ver. 1. Mey., Alf.J Separate — They did so: next
verse. On this very word Paul relied, Rom. i. 1. Separated — "All1-1-1
things tend to show that no one should teach in any place, to which
he is not called by God." Justus Jonas. [Separation is the distinc
tive point of sanctity. John xvii. 6. Medley in F.J Therefore—
[Not rendered in Eng. Vers. Gr. d-q] Namely, since ye offer your
selves. Kai zbv, and the [Saul] (but the oldest authorities have no
article). The article puts Saul on a level with Barnabas, as contrasted
with others, who in ver. 1, are joined to him without the article. For
the work — The apostles were not accustomed to remain very long in
one place : ch. xi. 26. Whereunto — Gr. 8, which. The accusative
depends on the preposition in TtpoaxexXcqyai, I have called. I have
called — Therefore some inward call had come to Barnabas, and Saul
himself ; which now is repeated by the mouth of others (comp. note
on Luke xxiv. 34), that these also might be aware of the call and as
sent to it. The correlatives are 7 have called and Separate. Often
things which related to Paul himself were intimated through others.
The same verb occurs, Ex. v. 3. The God of the Hebrews hath called
us. — [Eng. Vers., met with us. J
3. When they had fasted — Afresh :. comp. ver. 2. So they did,
ch. xiv. 23. [By many, fastings are less esteemed than is proper.
V. G.J Laid their hands on them — Hands were laid on Paul the
second time (comp. ch. ix. 17).
4. Sent forth — Whithersoever they should have to go. By the
Holy Spirit — Ver. 2, 9. [Seleucia — A very strongly fortified city in
Syria, on the Orontes, five miles from its mouth. Win. ii. 447. V.
G.J Cyprus — Barnabas' country : ch. iv. 36.
5. In the synagogues — As occasions presented they availed them
selves of them : ver. 7, 14, 42. They were gradually led on more
openly to the Gentiles themselves : ch. xiv. 14, 21. Minister— -Faith
does not set aside various degrees of duty. Barnabas and Paul were
divinely appointed : and w'ere free to join to themselves others. In
some things the freedom of choice is greater, in others less.
6. [Add oXqv before zqv. Read, through the whole isle. Also
dvdpa, man, before, ziva. Read, a certain man, a sorcerer, etc.
Tisch.. Alf.J Paphos was a city in the west: Salamis, in the east.

ACTS XIII. o. 831
Sorcerer — Two predicates very closely joined. Barjesus — Gr. Bap-
iqob, Bar-Jehu. Bar-Jehu was in itself a man's name, like Jehu, but
one very convenient to a sorcerer, for claiming divinity. Jehu and
Jehovah are kindred names ; which also seems to be the reason why
the Syriac version has translated Barjehu, Bar Schumo. Barschumo
and Elymds, as Hermann von der Hardt states, contain the notion of
blindness: but even because Barschumo is a most common Syrian
name, a more pleasing notion is to be sought in it. Lewis de
Dieu interprets it, the son of ulcers, a physician healing ulcers ; as
Elymas, in his view, is xaiSn, healer. Paul calls that Barjehu, Son
of the Devil, checking his assumption by a parody.
7. Was with the deputy — Gr. d.v&U7tazoc [The Greek term for the
Latin proconsul. Alf.J Commonly used for propraetor, or proquosstor,
of the Cyprians. Elymas was with Sergius Paulus, or was wont to
associate with him. The latter had either admitted him voluntarily,
or had endured him by a kind of necessity. Yet it was prudent not
to be bound by his impositions, but to seek the truth. The prudence,
which acts soberly, watchfully, and moderately, is a remarkable vir
tue in those, who might rule by power instead of reason. He — As a
prudent man. Prudence did not fit Sergius for faith, but made him
less unfit.
8. Name — Barjehu [that is, Bar-Jehovah, Son of Jehovah. So
Beng. reads. But Bar-jesus is doubtless the true reading ; and the
variations have arisen from veneration for the name Jesus. Mey.J and
Elymas are in some way synonymous. [But Bar-jesus simply means
Son of Jesus, (i. e., Joshua,) and was his Jewish name. He adopted
also the Arabic name ' EX.uyac, Elymas, the wise, the magus, (not ex
actly sorcerer, as Eng. Vers.) Mey., etc.] To turn away — The same
verb occurs, ver. 10.
9. Who also — Paul — Paul having laid aside his old name, which he
had home from the time of his circumcision, receives a new one equiv
alent to the surname Jitap, little, which the particle xai, also, seems to
indicate, that he bore in entering upon his apostleship ; and this new
name was given him from his first gospel victory towards the west
among the Greeks, a single letter being changed, not by an error of
the Cyprian Greeks, but by the Divine counsel, appropriately and
seasonably. The cause is either outward or inward. Outwardly, it
seems to have adopted the proconsul's name, because he had showed
himself Paul's friend, perhaps in confirming his right as a Roman
citizen ; for this was a common reason for assuming a name. See Cic.
h 13, Fam. Ep. 35 and 36. The inner cause is, that Sergius Paulus
himself, the first fruits of this expedition, had formed a spiritual re-

832 THE gnomon of the new testament.
lationship with the apostle. This name besides was familiar to the
Gentiles, of whom he was soon after the apostle, and more pleasing
to them, than the Hebrew name, Saul ; it answered also to his stat
ure, 2 Cor. x. 10, and to his feeling, Eph. iii. 8 ; comp. Ps. lxviii. 27.
Filled — With an immediate energy against this shrewd sorcerer.
Therefore Barnabas gives place to him from this point: ver. 13.
With the Holy Ghost-^John xx. 22, 23.
10. 0 ! — The interjection, 0, is properly joined with ,the substan
tives, child and enemy: but as these signify the severest rebuke,
the JEtiology [reason assigned] is prefixed, full, etc. Of subtilty — •
Stigmatising him as a false prophet. Mischief — Stigmatising him as
a. sorcerer. Child of the devil — [In indignant contrast to his name,
Son of Jesus. Mey.J This too applies to a sorcerer, and such a man
as is not only bad himself, but also prevents others from becoming
better. Enemy of all righteousness — This also applies to & false pro
phet : a true prophet teaches righteousness, and that in Christ. Wilt
thou not cease — Now at least it had been time to cease from the wick
edness heretofore practised. Not to cease is devilish. Many read
this with an interrogation. The right ways — Rectitude and simplicity
are characteristic of Divine doctrine.
11. The sun — And light. Elymas's sorcery had probably much to
do with the sun. [Well for him, if now he sought the true light, and
Peter's guidance to God. Q. in F.J For a season — It was unneces
sary for Luke to indicate the time definitely. A double miracle:
blindness was inflicted, and the time limited. [For the design . was,
not to punish, but to convert him. Chrysost. in Mey.J A mist — In
ternally. Darkness — Outwardly. Seeking — A test of blindness.
12. What was done — Often the obstacles to truth, when overcome,
assist it. The doctrine — By the miracle his attention was aroused to
the doctrine.
13. Paul and Ms company — Already Paul is made'more prominent
than Barnabas. Perga in Pamphylia — The name of the region is
added, because Perga was less known of itself. Departing — Either
because he could not bear the fatigues of the journey [see ch. xv. 38 ;
Mey., J or because he hesitated to associate with Gentiles. He lost a
glorious opportunity.
14. Antioch in Pisidia — A different one from that in ver. 1. Sat
— The usual posture of hearers. The contrast is stood up, ver. 16.
15. The reading^-The customary reading, whereby Moses' writ
ings were read through on the Sabbaths in the course of the year;
and lessons in the earlier and latter prophets, corresponding to the
Mosaic lessons, were added. Elias in Thisbi, upon the word noa,

acts xiii. is. 833
shows that the reading of the prophets arose after the times of Anti
ochus Epiphanes, and not earlier, when the reading of the law was
openly and strictly forbidden ; but that it was afterwards retained.
The rulers of the synagogue — Who occupied a different part of the
synagogue. The several synagogues had a ruler for each : therefore
the term is here taken in a wider sense, as dpytepeic, high priests, in
the plural. If ye have any — All are not fit to speak, nor at all times.
[And it conduces not a little to edification, when the duty of discuss
ing a subject is always committed to those to whom it is most fitting,
and that too with the understanding, that these are only to proceed
so long as their speech flows freely. When the Church is feeble in
this respect, it is right to implore God in prayer, that he would deign
to relieve man's necessity. V. G.J This pair of men never wanted
something to say. Among you — It may have appeared already, by
various indications, that they were fit to speak. Of exhortation — From
which the name Barnabas is derived.
16. Beckoning with his hand — Lest even his first words should not
be heard. Men — The name recurs in ver. 26, 38. Ye that fear God
— These were proselytes, not to the exclusion of the Gentiles : comp.
ver. 17, 26, 43, xiv. 1.
17. God — By such a mention of him their minds were conciliated,
when they saw that Paul agrees with the Old Testament books. They
were convinced of their obligation towards the supremely good and
great God, and were invited to believe his promise and its fulfilment.
In the six verses, 17-22, the whole recapitulation of the Old Testa
ment is set forth : the rest of his address treats of the New Testament.
Of this people — Paul especially addresses those whom he calls God
fearing ; and he speaks of Israel, ver. 23 ; until in ver. 26, he more
directly addresses the Israelites also. [Omit laparjX, of Israel.
Tisch., Alf.J Chose — The Divine election exalted the people; not
the people's merit or worthiness : Ezek. xx. 5. Fathers — Abraham
and his posterity.
18, 19. Bore like a nurse — Gr. izpoipofbpqaev. [Eng. Vers., reads
suffered their manners, from Gr. ezpoTtoifbpqaev, see below.] The
beginning of this discourse, ver. 17, 18, 19, has three Greek verbs,
which are both rare, and altogether peculiar to the Scriptures, u<pioaev,
.exalted, izponoipopqaev, suffered their manners, and xazexXqpovbyqaev,
divided by lot ; of which the first occurs in Isa. i. 2, the second and
third in Deut. i. 31, 38. And moreover these two chapters, Deut.
i. and Isa. i., are to this day read on the one Sabbath : whence
it is sufficiently certain that both were read on that very Sabbath,
and in Greek, and that Paul referred especially to that reading of
105

834 the gnomon of the new testament.
Moses and of the prophets mentioned in ver. 15. For even the men.
tion of the Judges, ver. 20, accords with the Haphtara, [lesson,] Isa.
i. 26, and the Jews are wont to take their discourses, or their begin
nings, from the Sabbath lesson in the synagogue. [It was also then
the same part of the year in which the temple, with the city, both
had been formerly laid waste by the Chaldeans, and was afterwards
to be desolated by the Romans. V. G.J Now, as regards the verb
izponofbpqaev, he suffered their manners, for which valuable manu
scripts have izpofoipbpqaev. [And so Tisch., etc. It is the true read
ing, beyond doubt. The sense is carried, eared for as a nurse. Alf,
Mey.J It is already beyond dispute that the passage it refers to is
Deut. i. 31. In the wilderness, where thou hast seen how that the
Lord thy God bare thee, as a man doth bear his son. The Hebrew
xtw, bore, expresses simply how? In endurance or in kindness?
Answer : God bore, not merely led, the people of Israel in the wilder
ness, in a way most kind and entirely peculiar, such as would
properly suit that tender age, when the people did not bear itself as
an adult man, but God bore it as a little child yet unable to help it
self, so that they were exempt from all anxiety concerning food,
raiment, and traveling. Accordingly Scripture, in speaking of the
people in the wilderness, distinguishes this peculiar method of bear
ing from every other kind. See Deut. viii. 2, 5, 15, xxxii. 10, etc.;
Isa. Ixiii. 9, at the end ; Hos. xi. 1, etc. ; Amos ii. 10 ; Nehem. ix.
21, where the kindred dtedpeipac, didst thou sustain, occurs ; also
comp. Numb. xi. 12, As a nursing father beareth the sucking child.
And to this the passage also in Deut. i. refers, and Paul here:
whence Laud. 3, along with ^Ethiopia, Arabic, and Syriac versions,
properly renders the word nourished. For God bore with the manners
of the people even before, Ezek. xx. 9, and afterwards, Ps. cvi. 43,
44. Wherefore if zpoizoipopetv, to suffer their manners, always had
a different meaning from zpoipotpopeiv, to carry as a nurse, izpotpoipo-
pqae should be by all means read : the verb occurs also in 2 Mace.
vii. 27. But izpoTtotpop-qaev, he suffered their manners, is used in the
same sense. For this verb has a double force, as it is derived from
zponoc, manner, or zpotpbc, nurse, (not from zpoiprj, food.) for f be
fore ip passes into it, as in writing the forms used are, not atpq, datfq,
ipeipuxa, but dtpij, zafq, neipuxa, from a wish to avoid aspirates, which _
is so strong that the transcribers wrote everywhere, oi (Papiaalot, at
fjpepat, etc b. The Scholiast on Aristophanes employs it in the sense
derived from rpbxoc, a manner: commenting on the words, zoic
zpoTzotc brrqpeze"Lv, to humor his ways, Ranse. Act. v., Sc. 4, 185 f.,
which he renders by the verb zpoxoifopeiv. Also Cic. 1. 13, ad Att.

ACTS XIII. 2 0. 835
Epist. 29, zbv zuipov you zpoizoipbp-qoov, bear with my folly. But in
Scripture, even those who write zponoipopeiv, nevertheless mean zpoipo-
ipopeiv, to carry as a nurse. The Cambridge manuscript has in the
Greek izponoipopqaev, and yet in the Latin, ac si nutrix aluit, fostered
as a nurse. On the contrary, zporcoipopeiv, to suffer the manners, from
zpbxoc, manner, at least in the testimonies just quoted implies some ap
proval : but God by no means approved of the manners of the people in
the wilderness. He says, I was grieved, Heb. iii. 10 ; comp. Exod. xxiii.
21, xxxii. 10 : Ps. cvi. 23 ; Isa. Ixiii. 10 ; Ezek. xx. 13. Then, even
though-it may be understood of an unobjectionable toleration of bad
manners, yet here, as Mill says, perhaps it is not even true. For how
did God bear their manners forty years in the wilderness, since he
destroyed them all, except one or two, in the wilderness ? Nor would
that notion accord with the apostle's design : for he would thus, im
pliedly, accuse the Israelites ; which it is not probable he wished to
do at the very beginning, especially as that beginning was so mild.
At all events, whatever of good the notion contains from the term
zpbnoc, manner, still remains : for clearly a zpoybc, nurse, both dis
charges other duties, and especially bears the manners of a peevish
little child : and God bore the manners of the Israelites, but he also
in many other ways, izpoyoifbpqae, bore them as a nurse, see the
whole of Ps. Ixxvii. We must say something also of the xazexXq-
povbyrjoev, divided by lot. It denotes not merely, to take an inheritance,
but also to give an inheritance ; Judg. xi. 24. And in this passage
of Luke it rests on the best manuscripts. A very few have xazeyJq-
podbzqaev, he distributed by lot. The same variety of reading is
found in Deut. i. 38, Sept. About the time of forty years — Paul, in
recounting God's benefits towards the people chronologically, at the
Bame time, gives his hearers occasion for thinking of the length of the
ages from the Exodus down to Christ, and invites them on that ac
count the more to acknowledge that Jesus is the Christ. Comp. Matt.
i. 17, note.
19. Seven nations — Deut. vii. 1. [There were ten in all, Gen. xv.
19-21 ; but seven were destroyed by Joshua. V. G.J
' 19, 20. About — years, etc. — This passage requires a fuller consid
eration. I. The ancient reading should be retained.
Very many manuscripts, but not the most ancient, have, b debc —
rqv yqv auziov. Kai yezd zauza &>c izeat, etc. God— divided their
land to them by lot. And after that he gave unto them judges about,
etc. [So Tisch., Alf, Mey., and Eng. Vers.] Authorities fewer in

836 THE GNOMON OF THE NEW TESTAMENT.
number, but yet more ancient and trustworthy, have it thus : b dsbc
¦ — zrjv yqv auzibv, a>c ezeat zezpaxoaioic xai izevzqxovza. Kai ueza
rauza edioxe xptzdc, etc. — divided their land unto them by lot, about the
space of four hundred and fifty years. And after that he gave unto
them judges until, etc. Therefore the words, about four hundred and
fifty years, are connected with the distribution of the land, not with
the judges. The short clause, about four hundred and fifty years, was
readily passed over by less ancient transcribers, and was supplied at
a subsequent period. [The latter reading, which Beng. favors, seems
to have been an ancient attempt to correct the very difficult chronol-.
ogy of this verse. Paul has followed the same chronology here which
Josephus gives ; which differs widely from that of 1 Kings vi. 1.
Mey., Alf, etc.]
II. The distribution of the land is not the beginning of the period
of about 450 years, but its end.
In making time, the Dative or Accusative cases are sometimes em
ployed indiscriminately ; but here the Dative is purposely placed once
among several Accusatives, 18-21. The Accusative answers simply
to the question, how long ? But the Dative implies how many years
intervened from the beginning of an event until the event itself
transpired. Comp. John ii. 20. If Paul were to say, ezq, years, the
language would imply, that the land was distributed to the Israelites,
to be possessed for about 450 years, namely, to the promise given to
David concerning the Messiah : for otherwise the whole time of the
possession was much longer. Grotius counts almost 450 years from
the Exodus to that time, when David cast out from the citadel Zion
the Jebusites, long before ejected from the city of Jerusalem. So
much time, saith he, was spent in settling the Hebrew nation in those
possessions. Nay, but the whole nation was settled in those posses
sions by Joshua, Jos. xi. 23, xiv. 15, xix. 51, xxi, 43, 45; although
they were rather slothful in occupying the whole land given to them :
Judg. xviii. 1. Wherefore the occupation of the land is no more in
cluded in the words, about 450 years, than the possession of the land
when occupied. But when Paul says, ezsatv, years, he means, that
from the time when God chose their fathers, having given them a
promise, and from the emigration of the fathers down to the distribu
tion of the land, there were about 450 years. The following table
shows these about 450 years :
A. M. 2046. Isaac born.
2485. Sihon and Og subdued.
2486. Jordan crossed.

ACTS XIII. 22. 837
2491. Caleb and others first receive their portion.
The land distributed, to be afterwards possessed.
2492. The root of the sabbatical years.
2493. The beginning of the cultivation of the land.
The year 2492 would be the very sabbatical year, if sabbatical years
had then been counted: otherwise there would have been seven years
of cultivating the land, not six : whereas there should only be six.
From the beginning of the cultivation of the land to Isaac's birth
was 447 years, that is, about 450 ; especially since there was also land
to be occupied afterwards. The more common Greek reading is itself
bent almost into this sense by Mill.
III. The more modern Greek reading is no obstacle.
The years of the Judges, from Othniel to the death of Eli, are
339, and the years of their servitudes, taken separately, are 111 ;
the sum total is 450. Thus those who changed the reading seem
to have calculated the number. But the whole period of the Judges
is really much shorter, from the distribution of the land to the very
death of king Saul. For from the Exodus to the foundation of the
temple there are only 480 years. We who adopt the old reading
need not waste our time and labor in accommodating the about 450
years to the time of the Judges, or have recourse to conjecture on the
subject, so as to read 350 instead of 450, as Luther, perseveringly,
and many others, have done.
20. After that — The things mentioned, ver. 17-19. He gave — It
was a kindness. Judges — The times of the Judges were especially
prosperous, nor did their servitudes occupy a great part of those
times: therefore Paul draws his mention of the Judges from that
Lesson : Isa. i. 26. The prophet — Before Samuel, prophets were
rare ; afterwards, very numerous.
21. Saul — Benjamin — Paul had been of the same name and tribe.
Forty years — Here the years of Samuel the prophet and Saul the
king are summed up together : for between king Saul's anointing, and
his death there were not twenty, much less forty years : 1 Sam. vii.
2. , [The reference does not prove this ; nor does the Old Testament
give the length of Saul's reign. Mey. Biscoe has well shewn that as
Saul was a young man when made king, and Ishbosheth, his youngest
son, was forty years old at Saul's death, his reign could not have
been far short of that time. Alf.J
22. When he had removed him — This is seasonably said : for from
this it might be understood that God's economy admits of vari
ation. Bim — Saul's dynasty soon expired in his son. Raised up —
This denotes more than gave ; for it signifies firmness. To ivhom—

838 THE GNOMON OF THE NEW TESTAMENT.
Construe with gave testimony. Gave testimony — As of a thing hid.
den deeply in the breast. 7 have found David— So the Sept. Ps.
lxxxix. 21, I have found, as something rare, and not forced. The
son of Jesse — 1 Sam. xvi. A man after mine own heart, which shall
fulfil all my will — 1 Sam. xiii. 14, in Sept. The Lord will seek a
man after his own heart, and will command him to be captain, etc.
• — [Thus the two passages, Ps. lxxxix. 21, and 1 Sam. xiii. 14, are
interwoven together, as was natural in extemporaneous quotation.
Being left in this state, they give a strong proof that we have Paul's
speeches reported verbatim,. Alf.J After mine own heart — Dost thou
wish to know what is right, and who is right ? Examine the question
according to God's heart. We should refer all things for decision to
God's heart, but we should not judge it according to our heart.
Which — A type of Christ. Will — Wishes, which are many, accord
ing to the variety of business.
23. Accordiny to his promise — 2 Sam. vii. 12. The mention of the
promise affords these hearers an opportunity for faith. Hath brought
— So the best manuscripts. [And Tisch., Alf, etc.] Many have
fjyetpe, raised, which evidently comes from ver. 22. But x^n is ren
dered by the Sept., dyetv, to bring, in Isa. xlviii. 15 ; Dan. ix. 24.
Especially consider the passage, Zech. iii. 8. Behold I will bring
forth — My servant the Branch. A Saviour — So awzqpiac, of salva
tion, ver. 26. He alludes to the meaning of the name Jesus, which
is expressed also in ver. 32.
24. Before- the face of his coming — [Eng. Vers., before his coming]
L. de Dieu observes the remarkable emphasis on account of the near
ness of the Messiah, already then present. Comp. Num. xix. 4.
25. His course — The duties of many of God's most excellent ser
vants have been speedily fulfilled : therefore course (i. e., race,) is
used. Whom ye think that I am, I am not he — This is the rendering
of the Latin Vulgate, [and so Tisch. punctuates. But Alf. remarks
that ziva, whom., must be interrogative, as in Eng. Vers.,] from which
Luther has, Ich bin nicht der, dafiir ihr mich haltet, I am not he for
whom you take me. For in Luther's time the Latin copies, which he
sometimes followed in the Acts (ch. iv. 9, v. 6, ix. 31), were generally
without the mark of interrogation. But here the language is very
energetic, with the interrogation, which was afterwards added here
also in the Latin editions. Whether ziva, tvhom, can be used here for
bvztva, whomsoever, we do not inquire.
26. To you — The application. To you belongs to the whole audi
ence, and at the same time forms a contrast with the people of Jerusa
lem: comp. in vext verse ydp, for : although the yap, for, also serves

ACTS XIII. 33. 839
to connect, have fulfilled, and has been sent : Luke xxiv. 46, 47.
Paul ascribes the Messiah's death to the people of Jerusalem, not to
the whole nation. Sent — Gr. i^aneazdXq, sent forth from. An ele
gant double compound: the word, Acts x. 36, was divinely sent forth
from Jerusalem into remote places.
27, 28. Nor yet the. voices — no cause — 0wvdc, voices, depends on
hXqpataav, fulfilled, not on dyvoqaavzec, knew not. The voices — ¦
Clear, harmonious, numerous. Which are read — The hearers are ad
monished. Comp. ver. 15. Fulfilled — The compound verb ixnertXyptoxe,
hath fulfilled, follows ver. 33, with Epitasis [emphatic addition of
the ixj.
28. No cause — Christ's innocence. When they found — [Not
though, but rather, because they found no cause. Alf.J Although
they sought it. [Human judges found no fault in him ; but there was
another Judge, who found him laden with the sin of all mankind. Q.
in F.J29. All that was written — They could do no more. In Jesus al!
things were fulfilled.
31. Of them which came up with him — That last journey both pre
supposes all the rest, and is in itself the most important one. [Add
vuv, now, after otzivec, who. Tisch., Alf. So Beng. The word gives
peculiar force to the sentence. Alf.J Who now are — Paul says noth
ing of his own vision of him ; for it was unnecessary to descend to this
detail at first : nor does he say anything of himself as distinguished
from Barnabas : wherefore, in ver. 32, he speaks more generally.
Bis — Christ's : ch. v. 32 ; comp. note, ch. ii. 32. The people — An
swering to you in the next verse.
32. The [promisej — The sense is, we declare unto you, etc., that
God fulfilled the promise to the fathers. Comp. ozi, that, ch. xvi. 3.
Bath fulfilled — Gr. ixTrenX.qpioxe. A rare verb used nowhere else
either in the Old or New Testament of the fulfilment of a promise.
In that he hath raised up Jesus — And shown him to us. From this
raising up, used absolutely (as in ch. iii. 22), we are to distinguish the
raising from the dead, ver. 34. Both raisings are confirmed by the
Old Testament. [But the raising here spoken of is from the dead.
See ver. 34, 30. Mey., Alf, etc. To us— That we may be the first
in our age to enjoy the fulfilment : ch. iii. 26. V. G.J
33. [For 'Ev zip ipaXytp zip deuzepiy, in the second Psalm, read, iv
tip npibziy ijtaXyip, in the first Psalm. Tisch., Alf.J Kimchi thinks
that this Psalm was written by David about the beginning of his
reign. That it was written, however, at Jerusalem, may be inferred from
Acts iv. 27, in this city. For Sion is mentioned in Ps. ii. 6. Luke

840 THE GNOMON OF THE NEW TESTAMENT.
mentioned the Psalm without the number: otherwise some would not
afterwards have written first and others second; nay, the doubt
whether it was the first or second Psalm would have never arisen
among the ancients. Why should not Luke have also said, the 15th
or 16th Psalm, at least at ver. 35, which refers to this verse 33, Thou
art , my Son, this day have I begotten thee. So the Sept., Ps. ii. 7.
My Son — This is the sense : Thou, Jesus, art my Son, and therefore
the true Messiah. Comp. note on Heb. v. 5. Thou — 'Alone, the
Messiah. Paul refers, while he quotes the chief point, to the whole
Psalm, which was well known to his hearers, and especially the second
verse, where there is express mention of the Messiah, the pronouns,
thou, I, succeed each other with wonderful force. This day — The Son
of God is indeed from everlasting : but his eternity is never indicated by
the expression, this day. Wherefore, This day have I begotten thee, is
used in this sense : This day I have definitely declared, that thou art
my Son. The generation, properly so called, is presupposed. The
Lord said, My Son, etc., when the Psalm was sung : comp. Heb. iv.
8, 9, note: and also when Christ was born as David's Son. More
over, it is often said that a thing is done, when it is represented as
done or about to be done : 2 Chron. ix. 6, thou hast added to, Josh.
xxii. 31, ye have delivered: and so Heb. i. 6; Acts i. 18, note. The
expression this day, which occurs, Luke ii. 11, maybe applied. Comp.
Luke ch. i. 32, 33, 35. Often the particle to-day expresses present
time, as Deut. xxxi. 2; Josh. xiv. 11. It is therefore an abbreviated
expression, as John viii. 58, Before Abraham was, 7 (was, and to-day)
am. So, I have begotten thee; and that appears to-day, that I have
begotten thee. Comp. Heb. x. 8, 9, note.
34. That — Paul does not prove the everlasting life of Christ by,
as it were, assuming the resurrection ; otherwise in ver. 37, he would
say in the future, he shall not see corruption ; but proves the resur
rection itself (comp. next ver.), and mentions additionally, that his
everlasting life is joined with it. The question was concerning
Christ's resurrection itself, not, assuming it, concerning his everlast
ing life. No more — Not even once did Christ see corruption. There
fore resolve yqxezt, no more, thus : he shall no more go to death,
which usually is followed by corruption. Comp. Rom. vi. 9, no more.
I will give you the sure mercies of David — Isa. Iv. 3, Sept. 7 will
make an everlasting covenant with you, even the sure mercies of David.
The holy things of David — [Eng. Vers, translates zd bata zd mora,
sure mercies. Literally rendered, the holy, the faithful things] Til
'non, the graces of David. Christ is called the Holy One, Ton, in
ver. 35 ; zb zou Xptazou} that which is characteristic of Christ, is ex-

ACTS XIIll 36. 841
pressed by D'lDn, an abstract term. And it is in the plural in Isa.
lxii i. 7 ; in John i. 16, grace for grace ; and in John i. 17, grace and
tnah. They are those Divine graces promised in Christ to David,
and eagerly awaited by David : comp. ver. 23. D'wxan, sure, firm,
solid, which fully maintain their name (Rom. xi. 6,) and mutually
sustain one another ; of which some precede others, some necessarily
follow others, on which we ought entirely to lean, and which will
stand fast for ever. Comp. jnx, amen, 2 Cor. i. 18, 20 ; nunx: nun,
sure plagues, [Eng. Vers., Deut. xxviii. 59.] Comp. Deut. xxxii. 20,
where, comp. with it the next ver., sons in whom there is no faith (px,
Sept., niaztc, faith,) are no sons. Isaiah has from the parallel put
before this phrase, an everlasting covenant. Hence necessarily fol
lows Christ's resurrection, Heb. xiii. 20 ; for without it God's people
could not enjoy the promised benefits of the Messiah, njinx, faith, is
a kindred and correlative to these.
35. [For dib, wherefore, read dtbzt, because. Tisch. (not Alf.)J In
another — Psalm, or rather, passage ; for in the preceding ver. Isaiah
is quoted. Saith — David, in the name of the Messiah. Thou shalt
not give — Gr. debaetc ; [Eng. Vers., suffer.J See note on ch. ii. 27.
[Ik the book of Psalms we have the very prayer-book of Jesus. Matt.
xxvii. 46. Williams in F.J
36. David — The objection is'met, that the Psalm treats of David;
and this Paul refutes by the event : comp. ch. ii. 29, 30 : and at the
same time he shows, that the sure mercies of David are so called, not
because David was to give them, but because they were expected by
David. His own generation — The dative [as an ablative], to be con
strued with served; after he had served in his own generation. [So
Beng. ; but the common version is correct.] The part that David
acted does not reach beyond the limit of an ordinary age : 2 Sam.
vii. 12. With this brief period the eternity of the Messiah is con
trasted, ch. viii. 33. [Every man has a fixed period of life : and as
one uses it, especially towards its end, so in a future world he fares
either well or ill ; just as ,if he had behaved well or ill from the first
day of the world's foundation down to the last. There are those who ¦
think, not altogether falsely, that either others or themselves are
necessary to the world, and therefore deeply lament the death of
those persons or of themselves. But indeed every man has enough
to do in serving the Divine will in his own days. The same God who
has heretofore governed the world, will also hereafter govern it. He
from time to time commands a new crop of good men to spring up.
V. Q.J ¦ When he had served— Say, why art thou here? a man in
the world. David most admirably spent his time : ver. 22. The
106

842 THE GNOMON OF THE NEW TESTAMENT.
will-r— Which, especially concerned the Messiah. Construe with when
he had served. Comp. Wisd- xix. 6. Was laid unto — This verb is
to be referred to the body also, as the German beysezen, to entomb
but at the same time to the soul ; and it assumes the soul's immor
tality. 37. Raised up — Here the resurrection from the dead is not de
noted : since this very point is evinced in the conclusion : but he
whom God raised up, is the Holy One of God, ver. 35 ; so that this
description of the subject may contain an ^Etiology, [statement of the
reason]. 38. Through — Construe with forgiveness. Is preached— -By our
instrumentality. The correlative is belief, in the next verse.
39. From which — 'Atzo, from, is to be repeated from what imme
diately precedes. Ye could not — Not merely, ye cannot, but ye never
could, although ye tried. By the law — Which ye revere : ver. 15.
We should not suppose that the division of the law into the moral
and ceremonial was as familiar to the Jews as to us at present, since
both then flourished together. Wherefore this passage treats of the
whole law. Moses is Moses, whether he lays down the law as to rites
or morals : and on the other hand, Christ is Christ. [Not that al
ready in the law there was a partial attainment of justification ;
which was completed in Christ. But Paul is here only teaching a
part of the doctrine. The remainder, that the law can justify from
nothing; that all justification is through Christ alone, he reserves.
Mey., Alf.J By him — In contrast with the law of Moses. Every
one — [Eng. Vers., all.J Whether with or without the law : whether
Jew or Gentile ; for some of the latter were present: ver. 42.
40. Beware — An admonition, as yet without censure, but yet seri
ous. [Tisch. (not Alf.) omits if byilc, upon you.J In the prophets
— In the Twelve prophets ; namely, in Hab. i. 5.
41. Behold, ye despisers — So the Sept., for the Hebrew D'iJ3 ixi,
Behold ye among the heathen. There may seem to have been read
q;iJ3, ye violent, as also by the Syriac translator, who has transgressors.
They derive it from the Arabic XJ3, he bore himself loftily, inflicting
injury. Despisers — The sum and source of destruction is slothfulness.
And wonder — [Others look andwpnder; only the Christian looks
and loves. Hurrion in F.J Sept. have xai intftXJtpaze, xai dauydaazs
Oauydoia, and regard, and wonder marvelously. Perish — [Beng.
renders, lose your color.J Lose the color of your countenance ; through
excess of wonder, which in the Hebrew innn innnni, is indicated either
by the verb or by the doubled termination of the verb. The impera
tive has this force, that the despisers should be left to their own stu-

ACTS XI II. 4 6. 843
pefaction. For — The Sept., dtbzt. Because, work — The Sept. have
only o, which. Which — The judgment on the Jews is expressed in
general terms : afterwards in ver. 46, it is most distinctly indicated.
Ye shall in no wise believe — Hab. i. was written against the incredu
lity of those, who did not believe the word which promised deliverance
from the power of the Chaldeans. Those words of the prophet were
doubtless then used among the pious as a general proverb against all
unbelievers. Justus Jonas. Unto you — Gr. bytv. The Sept. have
not this word.
42. Were gone out — Many Jews refusing to hear Paul, went out
before the time : see next verse. Comp. ch. xxviii. 25, 29. [Omit
ix zqc 2'uvayioyqc, out of the synagogue, and for zutv ' Ioudaiiov, the
Jews, read auziov, they. Also omit zd e&vq, the Gentiles. Tisch., Alf.
Read, they besought, etc. The additions in the common text confuse
the sense. Render, as they were going out, they (the same) besought,
etc.] Besought — In contrast with the Jews. The next Sabbath —
Mezaqb, between, an adverbial, denotes the Sabbath intervening be
tween the remaining days which Paul and Barnabas were to spend at
Antioch ; and which was a suitable time for discussing these words. The
proper notion of the Sabbath [as distinguished from its use to express
a week] is to be retained, as long as the case admits.
43. Religious — Gr. aeftopevtov, worshippiny. Worshipping God.
As to these, see on ch. xvii. 4. Speaking to — Somewhat familiarly.
[Tisch. (not Alf.) omits auzdic, to them.J Persuaded — Temptation as
sailed them. In the grace of God — Which they had received from
the Gospel.
44. Next — No other Sabbath had intervened between these two.
[For zou deou, God.. Tisch. (not Alf.) reads, zou Kupiou, the Lord.J
45. The multitudes — Even of Gentiles. Spake against — Soon
their contradiction increased : for there follows blasphemy, or as others
read, contradicting and blaspheming. If this fuller reading be pre
ferred, it is a repetition of the verb, a second being superadded, as
in Judg. iv. 24 ; 1 Kings xx. 37 ; Isa. xix. 22 ; Jer. xii. 17. Such
men are left to themselves: ch. xviii. 6, xix. 9, xxviii. 24, 28.
46. [For de, then, read ze, and. Tisch., Alf.J Waxed bold — They
who impede others ought especially to be publicly rebuked. Neces
sary — Although ye were not worthy. He shows that he had not
preached in confidence of their obedience. Ye put it from — The con
trasted words are, to repel the word of God, and, to glorify the word
of the Lord, ver. 48. Unworthy — The Divine regard for you is
great; but ye are not worthy ; Matt. xxii. 8 : and although ye think
us unworthy of being heard, and esteem yourselves alone worthy of

¥144 THE GNOMON of the new testament.
eternal life, yet ye yourselves voluntarily incur this judyment, that ye
are unworthy, and it is as if you should say, We are unworthy.
There is therefore a change of the antecedent for the consequent.
The contrast is, they were glad, ver. 48. Lo — Indicating a thing pre
sent. A distinguished point of time ; a great revolution.
47. Commanded — By sending us forth, ver. 4, and by offering us
the opportunity of fulfilling his will and prediction. Us — It often.
happens, that the same prophecy urges, some rather than others to its
fulfilment. Thus this saying urged Paul, as also that which he quotes
in Rom. xv. 21. Another instance occurs in 2 Kings ix. 13, 25, 7
have set thee to be — of the earth. Isa. xlix. 6, Behold I have given thee
for a covenant of- the people, for a light of the earth. Thee — The
Messiah. 48. Heard this — That light is vouchsafed to them, and that this
was foretold long before. Were glad — With most pious gratitude.
[A mark of the best disposition. V. G.J As many as were ordained
to eternal life — With the Jews, who judged themselves unworthy of
eternal life, are openly contrasted those of the Gentiles, who, or
dained to the same life, believe : for so a man's own destruction is
usually ascribed by Scripture to himself; but his salvation, to God:
Rom. ix. 22, note. Therefore God is meant, who ordained the Gen
tiles to everlasting life. For a man cannot ordain himself (if we may
be allowed the expression) to everlasting life, except by believing.
But here the ordination is mentioned before faith ; therefore the ordi
nation is God's act. However Luke is not treating of eternal pre
destination : for truly, indeed, whom God foreknew, them he also pre
destinated ; and whom he predestinated, them he also called : and there
fore faith follows the Divine foreknowledge, and from the former the
latter is known : Rom. viii. 29, 30 ; 1 Thess. i. 4. But Luke simply
says here, As many as were ordained, although the Vulgate has proz-
ordinatos, preordained : and being an inspired writer indeed, but at
the same time an historian, in assigning the causes of saving events,
he is wont nowhere to mention the election made from eternity, hut
the present operation of grace by the Gospel (which doubtless flows
from election). Therefore the correlatives are these, Salvation is
offered ; the word is received : ch. ii. 40, 41. The Lord adds many
who believe, ch. ii. 47, v. 14. The hand of the Lord is with them
that preach; many believe: ch. xi. 21. The Lord appoints Paul,his
minister; Paul obeys : ch. xxvi. 16, 19. God sends; the Gentiles
hear: ch. xxviii. 28: comp. Matt. xxi. 43; Eph. ii. 8; Phil. ii. 13,
12, etc. Therefore Luke describes that ordaining, which occurred at.
the very time of hearing; and, as Aretius observes, in this assembly

ACTS XIII. 49. 845
they believed ivho were ordained, that is, they on whom the gift of God
was bestowed at that hour, enabling them to believe. It is the same as
if Luke said, They believed whomsoever the Father drew at that time
and gave to the Son : John vi. 44, 37. Those whose heart the
Lord hath touched and OPENED : as Luke says in an entirely similar
passage, describing the same ordaining, Acts xvi. 14, 15. Comp. 1
Sam. x. 26 : upon whom the Lord bestowed faith, Phil. i. 29. Tho
verb, zdzzio, I ordain, itself is nowhere used of eternal predestina
tion, which is otherwise expressed by such a variety of phrases ; but
it is very often said (for the Heb. ni» and uw) concerning those things
which God ordains in time : shall I put (zd^io) thee among the child
ren. Jer. iii. 19 ; zdqio auzqv a>c yqv avudpov, (vat. epqpov) Hos. ii.
14; z&sst auzouc bbc ittttov eurtpenq, will make them as his goodly
horse, Zech. x. 3: Add Ezek. xvi. 14; Hab. i. 12; ch. iii. 19; Mai.
i. 3; Job. xiv. 13. Nor is the Preterite here an obstacle, for this
form of speaking does not always look far backwards, John xiii. 5.
They were ordained, not had been : nor was the ordaining itself com
pleted in a single moment: comp. ver. 44, 43, 42, and John iv. 39,
35, 30. Moreover the as many admirably expresses the power of
the Divine ordaining, and the readiness and multitude of the hearers
answering to it. All these, and these alone, believed, who were or
dained: God was not unwilling that the rest should believe : 1 Tim.
ii. 4. For God does not judge, bad men, but bad men themselves
judge themselves unworthy of eternal life : nor were those who be
lieved absolutely forced to faith ; but grace was there afforded in
especial abundance ; and hence the hearers obeyed, so as not to re
ject it (comp. ver. 46), but to receive it gladly (comp. ch. xvii. 11),
and that too in such numbers, that the apostles, when they afterwards
returned, had no disciples to make in that town, but had only to con
firm : ch. xiv. 21, 22. Hence this passage especially demanded a
magnificent and peculiar phrase to suit this point of time, wherein the
Gentiles, in preference to the stubborn Jews, were brought to the
faith : and this was a beginning and a specimen of their further con
version. For Scripture is wont with peculiar emphasis to ascribe
great successes, lying beyond the hope and power of men, even of
saints, to Divine grace : Matt. xxiv. 24 ; 2 Thess. ii. 13 ; Rev. xiii.
8. But such success is denoted by Luke. This ordaining to eternal
life includes two things : 1, An open door of faith, so that a much
richer opportunity of entering, than before, might be given to all ;
and a ripeness of souls for entertaining faith, of the kind described,
John iv. 35. In this way, in Zosimus, the subjects of any injunction
or business are called those ordained for that purpose. 2, A most im-

846 THE GNOMON OF THE NEW TESTAMENT. '
mediate and effectual working of Divine grace, which conferred faith
on the hearers. The former flowed from the antecedent will, the lat
ter, from the consequent. If the former is regarded, the contrast is
with the Jews, thus : The Jews had been ordained to eternal life :
Matt. xxii. 8 ; but they did not believe, but repelled God's word, and
judged themselves unworthy of eternal life : then the Gentiles were
ordained, and these believed. If the latter is regarded, the contrast
is with the same Jews, who were not ordained. That both are ex
pressed by the verb ordained, is to be inferred from the as many. If
only the former were regarded, the as many, seems to be too compre
hensive : if only the latter, the as many, appears too narrow ; for by
this very expression a multitude is meant, not in a narrow, but in a
comprehensive sense. Ordained is construed with the preposition to :
for this participle is not to be taken absolutely. Let all cease to ob
scure by a gloomy and suspicious interpretation the joyous and
inspiring Epiphonema [subjoined exclamation] of Luke.
50. [Omit xai, and, before zdc euayfjyovac, honorable. Tisch., Alf.J
Women — By women God's kingdom is often greatly advanced or
retarded. [Expelled— -But there was no legal expulsion ; for they
visited Antioch again on their return, ch. xiv. 21. Alf.J
52. Disciples — When they saw Paul and Barnabas, of whom ver.
51 treats, full of joy and the Holy Ghost : for these two are not
here called disciples. See note on Matt. x. 1. [The suffering of the
teacher makes the disciple more courageous. Chrysost. in Mey.J

CHAPTER XIV.

1. Together— -So the Sept., 1 Sam. xxxi. 6. So — And with such
success. Persecution had increased their power.
3. [Long time — Not thinking that they should yield to violence.
V. G.J Unto — The object. Which gave testimony — The Lord by
the testimony of miracles confirmed the word of grace. Unto tht
word of his grace — A noble definition of the Gospel.
4. Was divided — The great difference between religion and philoso
phy appears even from the divisions, which in faith are important, in
philosophy almost ludicrous.

' ACTS XI v. u. 847
5. [When there was a pressure — (Strong disposition or design) both
of the Gentiles, etc., not an assault, as Eng. Vers., of which they of
course would be aware, ver. 6. Mey., Alf.J
6. Fled — Either earth or heaven is an abundant refuge for the
godly. 8. [Omit bndpiiov, being. Also for mptsns-azq'xsi, had walked
read neptendzqaev, walked. Tisch., Alf.J
9. [Render, The same was listening to Paul's -preaching. Alf, etc.]
Steadfastly beholding — It is the part of spiritual prudence, to observe
the emotions of the hearers, especially of the afflicted. Faith — Pas
sive faith respecting the miracle. While the cripple hears the word,
he feels its power in his soul : whence he is inwardly led to infer it
in his body.
10. Stand upright — Paul does not expressly appeal to the name
of Jesus, since it had' been mentioned a little before in his discourse.
Walked — [Even though he had never before tried. V. G.J
11. Are come down — Often the Gentiles ascribed such a descent to
their gods, especially to Jupiter, the Descender. [True, but ye have
taken the servant for the Master. Only in Christ is this verified.
Hall in F.J
12. Jupiter — The people of Lystra worshipped Jupiter. The anci
ents called Jupiter Ziozqp, the Saviour : therefore especially they
regarded Ba-nabas as Jupiter.
13. Which was before — Therefore they had an idol and shrine out
side the gate. [Omit auzmv, their. Tisch. Alf. Read, the city. J Bulls
— [Eng. Vers., OxenJ. A bull especially used to be sacrificed to
Jupiter. Garlands — To crown the bulls. They hastened. Sacri
fice — To perform divine worship.
14. Rent — By this very action, improper in itself, but done for a
good end, they showed that they were not gods; for God does not
deny himself: whereas they deny that they are gods. Also, they leap
and cry as in a conflagration, or other sudden and great danger. [For
dcz-qdrjoav, ran in, read i^enqdqaav, ran out. Tisch., Alf.J
15. Saying — With this discourse may be compared that other to
the Athenians, who desired to hear something more sublime: ch. xvii.
Men of like passions with you- — Not gods made like men. They has
ten, putting first the JEtiology [the reason] before they say that they
are men. God is exempt from, passions. Vanities — D'V^x, such as
are their Jupiters, Mercuries, and the whole family of these. He does
not even deign to call them gods. Living — So God is often called in
opposition to idols. Heaven, earth, sea — From these were derived
the three classes of Gentile gods.

848 THE GNOMON OF THE NEW TESTAMENT.
16. Who — An anticiption of an objection, lest the Lycaonians
should suppose that, had these things been true, they would have
heard them from their parents. Past — QiyeaQai, to go, is said of
what perishes and passes away without effect. See by all means, 4
Esdr. ix. (13) 14-22 ; comp. 1 Pet. i. 18, concerning a vain mode of
life: and, on the contrary, as to believers, Acts xiii. 36. Suffered —
A great judgment. All — The multitude of those in error does not
remove the error. In their own ways — Of idolatry, which, they them
selves began.
17. Not without witness — For the nations had testimony from God
concerning God. And now he decidedly commandeth: ch. xvii. 30.
In that he did good — God's testimony is manifested even in his pun
ishments ; but more properly in his blessings, namely, from heaven :
Hos. ii. 21. [For fjyiv, our, Tisch. reads bpcv, you. Alf. omits.]
From heaven — Doubtless Paul here indicated the heaven with his
head or hand. Heaven is God's seat. Comp., are come down, ver.
11. Rain — By the rain the heaven, earth, and sea are joined with
one another. Therefore it is beautifully mentioned here, and perhaps
it rained at the time. Gave — Throughout all nature. Seasons —
Sun, winds, and seasons of the year. Filling — As regards our in
dividual wants. [For fjywv, our, read bpwv, you. Tisch., Alf '. J With
food — In the body, daily. Gladness — In the mind : at festive sea
sons. 18, 19. The people — These were driven from one extreme to the
opposite. [There are those who cannot conceive such a transition in
feeling. But the Jews are not said to have come from different quar
ters and interfered (ver. 19) on that very day: nor indeed is so sud
den a change among the Gentiles to be deemed impossible ; comp. ch.
xxviii. 4, 6. V. G.J
19. Paul — He had spoken : ver. 12. Barnabas shared the danger;
ch. xv. 26 ; yet he was less hated.
20. Stood round about him — As one to be buried. [Rather, in
natural sorrow. Paul's recovery seems to be stated as miraculous.
Mey., Alf.J Came into — Great confidence : being about to confirm
believers. [Barnabas was still in the city. V. G.J
21. They returned — With saving power.
22. That — The same particle occurs in ver. 27. It is calculated to
console and exhort. Through — This is a safe road.
23. When they had chosen by vote — [Not ordained, as Eng. Vers.
Comp. ch. vi. 2-6. The apostles ordained them whom the church
elected. Mey., Alf.J A great increase : a new precedent of ministers
taken from new converts. They commended — By this verb is indi-

ACTS XV. 2 849
cated faith in Christ, and love to the saints. It is appropriate to
those bidding farewell : ch. xx. 32.
24. Pamphylia — The region to which belonged the cities Perga and
Attalia, towards the sea.
26. Recommended — Ch. xiii. 2 : D'rnj, devoted. The grace (ch.
xv. 40) which was to flow upon many. They fulfilled — A most de
lightful word.
27. Gathered together — For this purpose. So ch. xv. 30. They
rehearsed — They related all to those who, conscious of their divine
call, had eagerly looked for their success. [A true narrative of the
course of the Gospel may often bring with it manifold fruit : ch. xv.
3, 4, 12. How rare are narrative sermons of this kind ! V. G.J
With them — Comp. yezd, with, ch. xv. 4 ; Luke i. 58, x. 37. Door
— John x. 1, 2, etc. ; Ps. cxviii. 19. Comp. Acts x. 45, note. Paul
calls it, entering in, 1 Thess. i. 9.
28. [Omit ixei, there. Tisch., Alf.J

CHAPTER XV.

1. Which came down — As if to supply what Paul and Barnabas
nad omitted. Taught — Deliberately. [From the very first the
church's doctrine was assailed by her own children. Q. in F. After
the manner of Moses — As is written in Moses's law. V. G.J
2. [For obv, therefore, read de, and. Tisch., (not Alf)J Dissen
sion — A term midway between bad and good. They determined —
That is, the brethren. Should go up — Comp. on the time and causes
of this journey, Gal. ii. 1, etc. Paul and Barnabas — These could
have maintained their own authority, and denied that a decision should
be obtained at Jerusalem : asserting that they themselves have the
Holy Spirit. The rest might have contended that those two should
not be the deputies to Jerusalem, but others, of more unbiassed judg
ment. But on both sides all things are done moderately and candidly.
It was easier to make a Christian of a Gentile, than to overcome
Pharisaic false teaching. And certain — It is delightful to have asso
ciates both in faith and on a journey. [Paul notices this journey,
Gal. ii. 1. 2. Mey., Alf.J The apostles and elders— The order of
107 '

850 THE GNOMON OF THE NEW TESTAMENT.
apostles therefore was distinct from that of the presbyters. Heb.
D'jpt, elders.
3. Being brought on their way- — A frequent and sacred office. They
passed through — Propagating the kingdom of God on their way.
Unto the brethren — In Phenice and Samaria.
4. They were received — In due form. The church — The. Church is
placed before Peter and the rest of the apostles themselves. They
declared — Jerusalem, while the apostles remained there, was the me
tropolis of the churches, to which all questions were to be referred :
ver. 33. By this very statement, the way was prepared for the de
cision. With them — Ver. 12, with them and by them. The apostles
were as ministers and as instruments. [What hath God done with
thee, 0 man ; what with thee, 0 minister of the word ? Canst thou
mention anything at all? V. G.J
5. Rose up — Before the rest, at Jerusalem. Of the Pharisees — The
former state of the understanding,, of the will, and of the affections,
attends from time to time even the converted. Which believed — Who
had passed from Judaism to Christianity. [It was needful — They
did not wait for the apostles' decision. V. G.J The law of Moses—
Comp. ver. 24. They are speaking of the whole law : ch. xiii. 39,
note. Nor yet is a more express mention of the moral law to be de
manded here : for Paul, although he denied that righteousness is of
the law, yet established the law : Rom. iii. 31. And therefore the
Pharisees who believed, when they said that salvation could not be
obtained without circumcision, had no occasion to say more expressly,
that salvation could not be obtained without the moral law ; although
they were not far from this very sentiment, which therefore Peter re
futes, ver. 10, 11.
6. [The Apostles and Elders — But not these alone. The whole
church was gathered or represented ; yer. 12, comp. 22, and esp. 25,
23. Mey.J Came together — By express arrangement. A specimen
of a good council.
7. Much — Very often after human discussion has preceded, the
Divine decision follows. See Job., Rose up — To make a speech. Peter
- — This is the last mention of Peter in the Acts. A good while' ago
— Ch. x. [For fjyiv, us, read byiv, you. Tisch., Alf.J Gr. iv,
among, etc. — A very similar construction occurs, 1 Chron. xxviii. 4, 5.
i^eXe^azo iv iyoi, iseXe^azo iv SoXoytovzt, hath chosen in my case
that 7 should be King, etc. ; and in the case of Solomon. Peter's sen
timent is : God, through the Israelites, and particularly through me,
hath called the Gentiles : and he adds among us, that he may not
ascribe the whole matter to himself alone. So too the verb anoudd^a),

ACTS XV. 10. 851
I endeavor, has the Accusative with the Infinitive, 2 Pet. i. 15, onou-
d&sta — i%stv bydc, I will endeavor that ye may be able to have. Should
hear— A true Christian is one of whom there may be said what is
here said to the end of ver. 9. Of the Gospel — Only here and ch. xx.
24, that is, twice, the term Gospel is used in this book ; the more com
mon expression is, the way, the word, the doctrine of the Lord. For the
name Gospel better suits the beginnings.
8. Which knoweth the hearts — Who regards the heart, not the flesh.
Bare them witness — Two verbs, each with a participle : bare them wit
ness, giving, and put no difference— purifying. Auzdic, told them,
the Dative, as ch. x. 43. [For douc auzdic, giving them, read douc,
giving. Tisch., Alf.J Them — He testified, by giving them the Holy
Spirit, that they pleased him : Gal. iii. 5.
9. By faith — Derived from hearing the Gospel, ver. 7, 5, at the
end: and this without circumcision, without the law. [Yet this was
the true circumcision, Col. ii. 11-14. F.J Purifying — The heart is
the seat of purity. This verb is repeated from ch. x. 15. Their —
He who hath the Holy Spirit and faith (a thing which is apprehended
by the spiritual perception itself), hath liberty and purity, and is no.
longer subject to the law.
10. Now — Now at length, as if those ancient things, ver. 7, saith
Peter, are of no consequence. An apostrophe to the Pharisees, and
a severe reproof. Why do ye try to put a yoke ? — After Ttetpd^eze,
try, tempt ye, most editions insert zbv 6ebv, God, according to the
very frequent phraseology of Scripture. But the shorter reading,
why do ye attempt to put, gives an expression and a sense very easy.
[But the true reading is, why tempt ye God, as Eng. Vers., etc.
Tisch. Alf, etc.] A yoke — Comp. Isa. x. 27. Burden — See ver.
28. Peter does not call circumcision in itself a yoke, but the whole
law, of which circumcision formed a leading feature; and when the
latter was abolished, the Pharisees feared for the whole law. There
fore he connects the consequence (which is expressed by a change of
the consequent for the antecedent, as in ch. v. 9 ; Gal. ii. 14, at the
end) thus : While ye lay it down that salvation cannot be obtained
without circumcision, ye impose the yoke of the whole law on the
necks of the disciples. Comp. Gal. v. 1, note. And since they did
not shrink from this imposition of the whole yoke (which afterwards
was the very root of the Galatian error), Peter cut off this also, and
opposes to circumcision, and still more to the yoke of the whole law,
the saving grace of Christ, which was not fully perceived by them :
premising also the example of the Cesareans, who obtained justifica
tion 'both without circumcision and without the law. Of the disciples

852 THE GNOMON OF THE NEW TESTAMENT.
— They are already disciples; they need not now at length to become
so. Which neither — The cause of the abrogation. Our fathers—
Why the law was nevertheless imposed on them, Paul everywhere
shows. Unless it had been imposed at some time, no one would have
known that it is an intolerable yoke. He does not mean here, Abra
ham, Isaac, and Jacob, to whom circumcision was the seal of the
promise, not a yoke ; but the Israelites under Moses. We — Espe
cially after having once tasted liberty.
11. The Lord Jesus — Not our Lord : because in this solemn place
the Lord of all is denoted. [Omit Xptazou, Christ. Tisch., Alf.J
We believe — We believe that we are saved ; or rather, we believe, in
order that we may be saved ; by faith we strive for salvation. Be
saved — Salvation was the question : ver. 1. Even as they— [That is,
even as they believe. Mey.J Those of whom ver. 7 speaks. For the
antecedent is in ver. 7-9, the consequent in ver. 10, 11. And they,
Gr. ixeivot, is used because of the time being somewhat remote, ver.
7. The fathers, who were not even themselves able to bear the yoke,
by parity of reasoning are included under the verb we believe, as they
were under the verb were able, ver. 10 ; and therefore they are
brought under grace, as opposed to the yoke. Peter thus reasons :
The disciples now present are saved in the same way as the Gentiles
were formerly saved at Caesarea. The argument formerly proceeded
from the Jews to the Gentiles ; ch. x. 47, xi. 15, 17 ; Gal. ii. 15,
16 ; and now the same argument is deduced from the Gentiles, who
were first converted, to the rest of the Gentiles. James, in ver. 14,
repeats this sum of Peter's opinion.
12. [Kept silence — Thus the effect of Peter's speech was that no
further disputing (ver. 7) arose. Mey.J Declaring — By which very
narration Peter's opinion was confirmed.
13. After — All things were done in order. [James — The brother
of the Lord, an apostle (Gal. i. 19), but not one of the twelve; the
chief guide of the church at Jerusalem, called the first Bishop by the
Church Fathers. Mey., Alf.J
- 14. Simeon — The Latin Vulg. has Simon. James, the apostle of
the Hebrews, calls Peter by his Hebrew name. A people from the
Gentiles — A remarkable paradox. And because they retain their
former name, Gentiles or nations, James infers from this, that they will
be God's people, even though they are not by circumcision united to
the Jewish people. For — The same particle occurs, ch. ii. 38, iv. 17,
18. [77w name— This is proved in ver. 17. V. G.J
15. Agree — Peter adduced experience, and that, too, his own,
which was of itself trustworthy and valid, no less than, for instance,

acts xv. is. 853
in Abraham's time. James superadds the prophetic Scripture. Beau
tiful harmony ! The words— Many ; one of which, Amos, is forthwith
explicitly quoted.
16. After this, etc— Amos ix. 11, 12, Sept. ; In that day I wiU
raise up the tabernacle of David that is fallen, and close up the breaches
thereof; and I will raise up his ruins, and I will build it as in the
days of old, in order that the residue of men might seek after me,
and my name, saith. After this — Hebrew, in that day. Both
expressions are to be referred to the New Testament. 7 will return
— 3its>x, 7 will return : the verb for the adverb, I will again build up.
The tabernacle of David — It is elsewhere called the house of David,
the throne of David; but here the tent of David,. because his affairs
had been reduced very low. Often the Church of the New Testa
ment, which was to be built even of Gentiles, is described under an
architectural figure : Ps. cii. 14, 15, 16 ; Eph. ii. 20. The tabernacle
of David; that is, of Christ. [The Church, in which Christ, David's
antitype, dwells and reigns. V. G.J
17. That the residue of men might seek after the Lord — The He
brew has it thus : That they may possess the remnant of Edom and of
all the heathen. James and the rest in the council seem to have
spoken in Hebrew. James' opinion is established by both modes of
reading : for Edom stands on the same footing as all the heathen. In
both ol xazdXonzoi are the remnant, who survive great calamities :
Rom. ix. 27 ; Zech. xiv. 16, etc. And in ver. 14, James especially
relies on those words, upon whom, my name is called ; which clause,
according to the Hebrew accents, includes both the Edomites and all
the heathen. Nor have the Sept. translators adopted without reason
such words as, by their wider significance, should serve to declare the
comprehensiveness of grace. AU — Without respect of persons and
of works. — Jonas. Is called — James delighted in this phrase : Ep.
ch. ii. 7. Upon them — Gr. in auzobc, [not rendered in Eng. Vers.,]
that they may be Mine. Who doeth — The present with emphasis.
Comp. the next verse. This among the German Jews is the Lesson
usually read in the spring. [Omit izdvza, all. Tisch., Alf.J
18. [Read yvaiazd dn aiiovoc (connected with ver. 17), omitting
the remainder of the verse. Tisch., Alf, Mey. Render, God who
maketh these things known from the beginning of the world, or, who
from the beginning, revealed these things. (Alf.fJ Knoivn—from the
beginning of the world — James infers this from the prediction itself,
and from the words of the same prophet, which mention the days of
eternity; and to these words the apostle, turning back again, alludes.
We have commented on the words in our notes a little above. God

854 THE GNOMON OF THE NEW TESTAMENT.
predicted from eternity, Luke i. 70 : therefore he knew from eternity.
Wherefore we should not shrink from this as strange and wonderful.
God did not give circumcision to continue always : for at the same
time he predicted the conversion of the Gentiles. An admirable
Axiom ; as Sir. xxiii. 20, all things were known to him before they
were created. And from this the Divine foreknowledge of all things
is demonstrated ; for all God's works, especially rewards and punish
ments, presuppose all the acts, even the free ones, of his creatures. His
work — [Eng. Vers., worksj. The singular number has peculiar empha
sis. The words, who doeth these things, ver. 17, are to be referred to-
this. 19. Trouble — Gr. izapsvoyXstv. Hapd, unnecessarily. Quiet faith
should not be disturbed.
20. Write — Gr. imazeiXat, send. A letter. The beginning of the
New Testament Scriptures. Pollutions — blood — These were things
which might have especially offended the partisans of Moses. 'AXia-
yqpa is properly said of unclean food. Of idols — 1 Cor. viii. From
fornication — Which was esteemed no disgrace among the Gentiles.
Wherefore also Paul, jointly, both exhorts the Corinthians against
eating things sacrificed to idols, and forbids fornication ; 1 Cor. viii.
1, vi. 13. Fornication in ver. 29, and ch. xxi. 25, is put last, so as
not to interrupt the words which refer to food : but here it is joined
with things sacrificed to idols, because it often accompanied idol wor
ship. Observe also, that the article is often employed here, that the
language may be the more expressive ; in ver. 29, on the other hand,,
it is never employed, that the language may be milder. In ch. xxi.
25 it is twice used. Tou nvtxzou xai zou aiyazoc, from strangled and
from blood — These are interdicted, not 'because they were forbidden
by Noah, but by Moses, see next verse. [And in their ordinary diet
it was a great scandal in Jewish eyes to partake of what wasstrangled
and of blood, of which many feel even a natural horror. V. G.J,
Hvtxzbv, strangled, is applied to whatever has been sacrified or killed,
without the blood having been shed in due form.
21. For Moses — The words not merely of the prophets, ver. 15,
but of Moses also, correspond to Peter's opinion ; but Moses is too
well known to require a quotation of his testimony. Often the yap,
for, has the effect of an JEtiology [reason assigned] for what has
been said, so that the sense may be this, I have quoted the prophets,
and Moses, whose agreement is clearer. See Deut. xxxii. 21. James
seems to have had in mind this declaration ; but, to have been un
willing to quote it here for fear of offending : also Gen. xii. 3, etc.
Moses, in mentioning the recency of circumcision as compared with

ACTS XV. 2 5. 855
the promise, clearly proves the fact. Old — The same word as in ver.
7. Whatever is most ancient in ecclesiastical, and still more in divine
institutions, should be regarded. That preach him — Statedly.
22. It pleased — A weighty word, ver. 25, 28, 34. The synonym
is, my sentence is, Gr. xpivw, ver. 19 ; whence xexpiyeva, ordained,
ch. xvi. 4. The church — This too participated. Having chosen —
Resolve the words thus : that, having chosen men, they should send
them ; i. e., that they should choose and send. [So Mey., Alf., etc.
Eng. Vers, is wrong.] Of their own company — Whom they could
trust. All precaution was taken that Paul should not seem to report
the decision of the council, as his own. [For intxaXoupevov, sumamed,
read, xalouyevov, called. Tisch., Alf.J And Silas — Silvanus is put
before Timothy, as the companion of Paul, in 2 Cor. i. 19, and both
epistles to the Thess.: from it is formed the diminutive, Silas: ch.
xvii. 10.
23. Wrote — Who dictated or wrote the epistle, and in what lan
guage, is not stated. There could be no suspicion. No other epistle
given by the primitive church is extant at present, although many
were given : ch. xviii. 27 ; 1 Cor. vii. 1 ; 2 Cor. iii. 1. Ppdipavzec,
having written, in the nominative case, is connected with rzeyipox, to
send. Comp. 2 Cor. x. 2, viii. 23, note. By — Abbreviated for, they
wrote, and by their hand. Sent — [Omit zdde, after this manner.
Tisch., Alf.J After this manner — Many things are written in this
letter from speeches of Peter and James. Syria — It is not strange
that the New Testament books were early translated into Syriac.
Greeting — Wish joy sincerely : see ver. 31. Believers do not always
use very warm forms of compliment, but sometimes employ ordinary
forms in a higher sense. So ver. 29, farewell. So James i. 1, greet
ing. Peter uses other words. Hence we may infer, that this epistle
was composed by James in the Council, as especially according with
James's speech; for instance, to trouble, ver. 19, and to trouble, ver.
24, to abstain, ver. 20, 29.
24. Have troubled — They do not spare those who had introduced
the doubts. The same verb occurs,. Gal. v. 10, on the same subject.
Observe the simplicity, gravity, and brevity of the epistle. [Omit
Xiyovzec rrepizeyvea&ai xai zijpetv zbv vbyov, saying, ye must be circum
cised and keep the law. Tisch., Alf.J Subverting — A verb never oc
curring in the Septuagint, and in the New Testament in this passage
alone. The Glossary in Pricseus explains it, destroys. Hesychius
explains it by yezazidevat, to change. Comp. therefore yezazideade,
ye are removed, Gal. i. 6. [This thing is very injurious. V. G.J
25. Unto us — In ver. 28, it is more forcibly said, to the Holy

856 THE GNOMON OF THE NEW TESTAMENT.
Ghost and to us. Having assembled with one accord — The verb yivo
pai, I become, with the adverb, see on John i. 15. Men — Teachers
of weight ; not one, but two at least.
26. Have hazarded — And are therefore thoroughly tried.
27. By mouth — In contrast with the letter. The same things — As
are presently written. This proposition is followed by its discussion
in the next ver., for.
28. To the Holy Ghost — He revealed the proper decision in that
case. [As if the Blessed Spirit had been Chairman and President
of the council. Littleton- in F.J Lay upon — Lit., to be laid, by any
teachers whatever. Peter had used this verb in ver. 10. [Omit
zouziov, these. Tisch., Alf.J Necessary — Gr. indvayxec, which are to
some extent necessary, according to the hypothesis [ver. 24], partly
for the time being, and partly always. , Erti, in composition some
times lessens the force, as ini^avdov, almost yellow.
29. From, fornication — Some Manuscripts, and so also Irenseus,
Cyprian, and the Ethiopian version, add, " and whatsoever things ye
wish that men should do to you, do ye also so to them : this is the
law and the prophets :" Matt. vii. 12. Therefore some formerly must
have thought that this synodical letter could not be without this
clause. They doubtless knew that the question also in the Council
concerned the moral law. The believers of the Pharisees certainly
maintained the false use of the moral law, as though righteousness
and salvation were to be attained by it. The Council removes this
same false use of it, not the moral law itself, but the ceremonial law
itself. Wherefore it was unnecessary, that to abstinence from things
sacrificed to idols, etc., there should be added, Whatsoever things ye
wish not to be done to you, do not to others. [Render, e? iLv, ac
cording to which; i. e., and by carefully guarding yourselves according
to these precepts, ye shall fare well; (prosper in peace and harmony.)
Mey.J Ye shall do well — Nothing shall be wanting, nothing shall
hinder your doing well, nothing shall disturb your Christian felicity,
ver. 24. This too is intended for consolation : ver. 31.
30. When they were dismissed — Formally : ver. 33. [The epistle
— By this epistle the New Testament Scripture was begun. V.G.J
31. When they had read — Publicly. For the consolation — To thia
refer, consoled, Tza.pexAX.eaav, ver. 32. [But in ver. 32, the Eng.
Vers., exhorted, must be right. Mey., Alf, etc. Hence it is better
to render rcapaxXqaei, exhortation or admonition, here. Mey.J
32. Also themselves — Just as the letter itself was written in the
prophetic spirit, and Barnabas and Paul were endued with it. Pro-

ACTS XV. 3 9. 857
phets — Ch. xiii. 1, note. It is the office of a prophet to console and
confirm. Comp. 1 Cor. xiv. 3.
33. They were let go— After having executed their instructions.
[For dzoazoXouc, the apostles, read dnoazeiXavzac auzouc, them that
had sent them. Tisch., Alf.J
34. [Omit this ver. Tisch., Alf, etc. Beng. considers the au
thorities equally balanced, but, as usual, is inclined to the fuller text.
It seems to have been added to explain v. 40, and is almost certainly
spurious. So Mey., De W., etc.]
36. Go again — A most advantageous plan : and yet Paul was af
terwards led more and more towards the west. [Omit tfyiov, our.
Tisch., Alf. Read, the brethren.J Now — Gr. dyj, [not rendered in
Eng. Vers.] A particle of arousing. How they do — In faith, love,
and hope. [Paul also afterwards had the same care : 1 Thess. iii. 5.
V. G.J The main object of an ecclesiastical visitation. Reader,
Bow dost thou ?
37, 38. To take with them, not to take with them — A contradiction
of opinions, vividly expressed.
37. Mark — His kinsman. Mark seems to have acquired fresh
zeal, on the free admission of the Gentiles being decreed in the coun
cil : but, ch. xiii. 13, he had neglected the opportunity of proving
himself, in the trial which then ensued : therefore he experiences
Paul's severity, who, however, afterwards again received him : Col.
iv. 10 ; 2 Tim. iv. 11. One may continue in the number of believ
ers, and that, too, in a prominent place, and yet lose some special
dignity. Comp. Ezek. xliv. 10.
38. But Paul — Barnabas had been in Christ before Paul: but
Paul now walks more uprightly than Barnabas. Thought good — This
is more reasonable than the determined, of Barnabas : ver. 37. See
Luke ix. 62. [Him — Gr. zouzov, placed emphatically at the end.
Well rendered by Alf. : But Paul thought proper, (as to) one who
had fallen off from them from Pamphylia, and had not gone with them
to the work, not to take with them that man. J
39. The contention— Either Barnabas sometime before regarded less
complacently the greatness of Paul, his junior colleague ; or this was
the only source of contention ; strong feeling is denoted by this word.
Barnabas relied on justice, Paul, on truth. To no other sin are holy
and great colleagues more liable. How comprehensive is the grace,
how powerful the faith, which, amid the world, sin, so many snares
of Satan, and such incredible weakness on our parts, nevertheless
sanctifies, sustains, and preserves ! Justus Jonas. That they departed
asunder — This separation the Lord overruled for good. For so of
108

858 THE GNOMON OF THE NEW TESTAMENT.
one pair, two were made ; and Paul having obtained, instead of one
colleague who was his equal, several subordinates, was the less re>
stricted. Paul also afterwards kindly mentioned Barnabas: 1 Cor.
ix. 6. Sailed — On a different course. The infinitive depends on
&aze, so as [to sail]. Barnahas's irritation was more violent : for Bar-
nabas's sailing rather than Paul's departure is deduced from it. Cy
prus — His country, to see again its condition : ver. 36, comp. ch.
xiii. 4. [Barnabas is not mentioned after this in Scripture. Alf.J
40. Silas — Instead of Barnabas : and soon after Timothy instead
of Mark. Being recommended — The best provision for the way;
which even an inferior can impart to a superior. [For deou, God,
read Kupiou, the Lord. Tisch., Alf.J
41. He went through — Ver. 36.

CHAPTER XVI.
1. [A certain disciple — Paul had already before preached the Gos
pel there. V. G. ' Omit zlvoc, certain, with yuvaixbc, woman. Tisch.,
Alf. Her name was Eunice, 2 Tim. i. 5. Mey.J A Greek — There
is not added, a believer.
3. Took — Redundant. Because of the Jews — For it was no longer
necessary to do so on account of believers: ver. '4.
4. To them — To the brethren.
5. Were established — The dispute being settled: ch. xv. 1. A
rare increase, at once in numbers, and in character.
6. When they had gone throughout — The Spirit not forbidding
them : for the Galatian region- was not a part of the Asia here
named. Phrygia was a part of Asia, and in it they had already said
sufficient. Forbidden — By some inward suggestion. Often the re
luctance of the mind, the cause of which the godly cannot see, is not
to be despised. On the other hand, on the impulse to action, see ch.
xviii. 5, xvii. 16. To preach — Not yet was it time : Macedonia was their
destination : other preachers might come to the people of Asia ; nay,
even Lydia belonged to Asia, ver. 14. And afterwards it was don?
most abundantly : ch. xix. 10.

ACTS XVI. 12. 859
7. Mysia— As a part of Asia. [They tried— Had they been accus
tomed to use lots, they would here at least not have neglected thus to
try the matter. V. G.J Bithynia — A province distinct from Asia:
.1 Pet.- i. 1. Otherwise they would not have tried. [After Ttvsuya,
Sprit, a,dd ' Iqaou, of Jesus. Tisch., Alf.J Suffered them not— As
in Asia.
9. A vision in the night — It is not said to have been a dream ; al
though it was the night. So ch. xviii. 9. No other dream is mentioned
in the New Testament, except those vouchsafed to Joseph in those
earliest times, Matt. i. and ii., and the dream of Pilate's wife, a Gen
tile. In Acts ii. 17, the words are repeated from Joel. The night
is suitable for learning the Divine will. A man — Who represented
not Lydia, nor perhaps, the gaoler, but rather all of the Macedonians
who would believe, even though they themselves did not yet know it ;
for he says, Help US. He was an angel, or a kind of apparition, as
in ch. x. 11. Of Macedonia — Whom, from his costume, or language,
or some other token, Paul distinguished ; the event afterwards cor
responding thereto. As yet Paul had not come into Europe. Help
— By the Gospel, ver. 1 0, against Satan, against blindness.
10. He had seen — Paul alone saw it : yet all are guided thereby.
We endeavored — Having sought out a ship. Here the language be
gins in the first person, plural number. Therefore the writer of this
journal, Luke, was present. From Troas he accompanied Paul to
Philippi: and afterwards from Philippi to Troas, ch. xx. 6, and still
farther. Assuredly — They were as certain from this vision, as was
necessary for undertaking the journey. Justus Jonas says, "Now
even though such a vision is not vouchsafed, his own faith and the
Spirit will inform each one, even though he be called by men, whether
his call be of God, and whether he pleases God. Had called us —
Therefore the Lord was already there ; and the vision, in ver. 9,
shadowed forth his previous presence among the Macedonians.
11. [For obv, therefore, read de, and. Tisch., Alf.J We came with
a straight course — The favorable voyage increased their confidence.
But even to this day Europe saith, All hail.
12. First of that part — [The first Macedonian city of the district.
Not chief ; but the first to which Paul and the rest came. Alf. Sc
Beng] The part of Macedonia, nearer Asia, contained Neapolis:
the more remote part, Philippi : the river Strymon flowed between.
No reason is given for their passing by Neapolis: perhaps there was
no synagogue there, at least no reason for stopping. The next town
in order, in that part of Macedonia, was Philippi. The article has a
demonstrative force. It is a needless conjecture, to propose reading

860 THE GNOMON OF THE NEW TESTAMENT.
Tzpdizqc, of the first, for rzpmzq zrjc, first of that. A colony — Roman.
[For zauzrj this, (Eng. Vers., that city, read auzfj. Tisch. Render, in
the city itself. Alf)J
13.. Out— The Jews, either by their own wish or that of others,
used to meet apart from the Gentiles. [For noXstoc, city, read rcuXqc,
gate. Tisch., Alf.J By a river side — Often sacred rites were per
formed, and temples built, near waters. This was convenient for
purification of the body. Even apart from this cause, a shore, or
place near water, is more suitable and pleasant than the middle of a
plain. Wont — Gr. ivoyi^ezo, from vbyoc, a custom. Which is a
matter of law, right or custom. Prayer — Neither the house, nor the act
of praying, is here signified, but the ordinance : ver. 16. There a
meeting used to be held for prayer ; whether there was a building
there, or not. As to the house of meeting, it is not said, where there
used to be a synagogue. Sat down — They did not at once begin to
teach. Unto the women — If other men had been present to address
them, Paul would not immediately have begun to speak : ch. xiii.
14, 15.
14. Lydia — This woman's name or surname, which was better
known than her name. Thyatira is in Lydia, as most of the cities,
which also occur in the Apocalypse. A seller of purple — The Lydian
women were celebrated for the art of purple-dying : thence also arose
their merchandise. Of the city — Either the native city simply, or
the commerce of the city in which Lydia was engaged is indicated.
Worshiped God — She had obtained some knowledge from the pro
phets. Opened — Gr. dtqvoi^s, properly said of the eyes: and the
heart has eyes. Eph. i. 18. The heart is in itself closed ; but it is
for God to open it. So 2 Mace. i. 4, may God open your heart.
15. Household — Who can believe that in so many families there
was no infant ? And that the Jews, who were wont to circumcise, and
the Gentiles, who purified them by washings, did not also present them
for baptism ? She besought — The mind of believers clings to those
by whom they have been converted. 7/ — Expressing here, not doubt,
but earnest petition. Ye have judged — They had so judged, for they
had baptized her. She constrained — To avoid appearance of evil,
they did not immediately comply, lest they should seem to have come
into Macedonia for a livelihood.
16. Spirit of divination — [Instead of iyouaav nvsuya nu&iovoc,
having a spirit of Python,, i. e., of divination, Tisch., Alf., etc., read,
iyouaav nvsupa Ilu&iova, having the spirit Python, i. e., possessed by
Python. The name Python was that of the famous serpent of Delphi ,
but afterwards became the common name of soothsayers who practiced

ACTS XVI. 23. 861
ventriloquism. Hence this reading means, possessed by a spirit which
spoke from the belly. Mey.J Hesychius explains rrudcov, ventriloquist :
although in a wider sense it denotes any one from- whom one may
Kudeadai, inquire. Gain — Fraud supports such gain : true religion
does away with it.
17. Followed — Near, much, and from behind. Comp., turned, in
ver. 18. These — Noble words ; there was, however, no need of such
a testimony, but rather of repressing it, lest Paul should seem to have
dealings with this spirit. It was not one of the worst spirits, since it
did not sooner move Paul-: but yet it deserved to be expelled. [For
ijuiv, unto us, read, byiv, unto you. Tisch., (not Alf.)]
18. Being grieved — Fleeing his own honor: zealous for God's.
Out of her — This maid was probably converted.
19. Saw — But they should have thought thus : The spirit of divi
nation praised Paul truly or falsely. If falsely, it is a false spirit ;
if truly, why should we oppose Paul ? [Gains — Everywhere money
the cause of evils, (ch. i. 18, v. 2, vi. 1, viii. 18, xix. 25, xxiv. 26).
Notice their heathen cruelty, in wishing the girl still to be a demoniac,
that they might make money. Chrysost. in F.J
20. Magistrates — These administered both the civil and military
power: they werednferior, however, to the rulers, ver. 19, comp. ver.
22, note. Exceedingly troubled — Gr. ixzapdaaouatv. They mean to
say : These men bring the city from (ix) peace into disturbances.
City — Their private interest was the secret motive ; the public inter
est is the ostensible plea. Jeivs — An invidious title. The contrast is
Romans. 21. Customs — The world has either admitted, or adopted, all the
dogmas of all the philosophers ; but this is the characteristic of Gos
pel truth, that it contains something both peculiarly hostile to and
hated by human corruption. Which not — But is it lawful to retain
ungodly customs? Being Romans — A frequent objection of the
world to God's kingdom. Even in our days Romanism opposes Paul.
[The accusation is expressed most artfully ; bringing all Roman pre
judice against foreign rites, and above all against the Jews, to bear
in the prisoners. Calv. in Mey.J
22. Rose up together — Rose up with the damsel's masters. Rent
off— The magistrates themselves tore off the garments of Paul and
Silas: for there follows after this word, and not till then, commanded.
Their— Of Paul and Silas.
23. When they had laid upon them— They do not immediately say
that they are Romans ; or else in the confusion they were unheard.
We are not always to use safeguards in every way : we must give

862 THE GNOMON OF THE NEW TESTAMENT.
ear to the Divine direction. Charging — Apparently more to appease
the crowd, than because they thought Paul and Silas guilty:
ver. 35.
25. At midnight — Very probably a customary hour with them for
singing and prayer. The saints' employment by night, in their wak
ing moments. Prayed — Worn with scourging, loss of blood, and
hunger. Heard — Delighted. The prisoners — It was an entertain
ment new to their ears.
26. Every one's — Even the prisoners, in whose minds a great
change ensued.
27. Awaking out of sleep — Suddenly. [Killed — Despair is stronger
than ail sin. Aquinas in F.J
28. A loud — To restrain the man. No — The Christian faith dis
closes the future life, and yet it has most effectually restrained men
from suicide. For we all — There were many more important reasons
why he should not commit suicide ; but Paul seizes the most season
able one.
29. Light — Gr. ipioza, (the neuter) plural, to light the whole prison.
30. Sirs — So in John xii. 21. He had not so addressed them the
day before. He had not heard Paul's hymns, ver. 25 ; for he was
asleep, ver. 27 : but yet, either before or afterwards, he had perceived
who Paul was. To be saved — He adopted the term salvation either
from the damsel's language, ver. 17, or solely from being conscience-
stricken. 31. The Lord — They do not acknowledge themselves as lords.
[Omit Xpiazbv, Christ. Tisch., Alf.J House — The mention of his
.household the more encourages the trembling gaoler. The house often
follows the master.
32. [For xai, and to, read auv, with. Tisch., Alf.J
33. Washed : was baptized — A beautiful interchange. [He washed
their stripes ; was washed from sin. He fed them, and was fed.
Chrysost in F.J Straightway — A wonderful moment.
34. [Omit auzou, his. Tisch., Alf. Read, the house.J A table — Gr.
zpdne^av. [Eng. Vers., meat.J Faith makes a man active, prudent,
and liberal.
35. Let go — A great change of feeling. Comp. safely, in ver. 23.
Furthermore in this way the gaoler was both confirmed in the faith
and freed from great anxiety. For what could he have done, other
wise. So David was prevented from warring against Israel, 1 Sam.
xxix. Those — They speak of them as aliens.
37. Romans — The people of Tarsus were: Roman citizens. [It
seems not. But the father or other ancestor of Paul must have re-

ACTS XVII. 4. 863
ceived the right of citizenship, for services or by purchase. Mey.J
Paul does not use his being a Roman as his principal argument, but
as the most convincing one with his adversaries. In the region which
he now first visited, a more plausible persecution might have thrown
suspicion on his life, and obstructed the Gospel. Wherefore Paul
solemnly protests, once for all, that he is innocent. The apostles'
innocence was known at Jerusalem; hence they bore all things
silently. Nay verily — This expresses a degree of just severity. For
bitterness had no place in the apostle, especially at so gracious a sea
son : ver. 26, 33. Themselves — Not by the attendants.
40. Out of the prison — Out of the place or state of imprisonment
whither they had betaken themselves so as not to imperil the gaoler :
or else from the higher part of the house. Had seen — They show
that they were not forced to hasten. The. brethren — The compan
ions of their journey, or those recently converted. They comforted
—[Better, exhorted. Alf.J That they should not be offended at
adversity.

CHAPTER XVII.

1. Amphipolis and Apollonia — Macedonian cities also. Synagogues
—Where there were not only Thessalonian Jews, but also Jews of
other states. For the where seems to refer to the city, not to the
house. Manner — He sought good opportunities in ordinary places.
Sabbath-days — Not excluding the intervening days. Three — A com
plete number.
3. Opening and setting forth — (Gr. napaztde yevoc). Two steps,
as if one, having broken the rind, were to disclose and exhibit the
kernel. Faith is the key. To this pair of words presently corre
sponds, that, and that. He discussed these two heads in order ; 1.
What were the characteristics assigned to the Messiah in the Old
Testament: 2. That these were peculiar to Jesus. Comp. on Matt.
xvi. 21. Have suffered — Even to death. This — The subject : he,
Jesus, whom I announce to you. The predicate is Christ.
4. Believed — In contrast with who believed not, ver. 5. Consorted
with — A remarkable verb : became their heritage: whence a church is

864 THE GNOMON OF THE NEW TESTAMENT.
called xXqpoc, a heritage, 1 Pet. v. 3. And of the devout— A com
mon term in this book, especially of religious Greeks : ch. xiii. 43,
50, xvi. 14, xviii. 7 ; but applied to those Greeks who frequented the
synagogues, ver. 17. All are in themselves wild olive trees : but one
wild olive is less unsuited for grafting than another ; and where there
is less natural unfitness, the transition to faith is easier. Of the wo
men — These were usually more interested in religious subjects than
the men. Cic. says, to Terentia, The gods whom you most piously
worshiped; and the men whom I continually served. The chief —
Who thereby afforded a noble example.
5. [Tisch., Alf, etc., omit £q?Maavzec, moved withenvy.J The
Jews — When so great progress was made : those who are foremost in
persecuting the Gospel, are those who alone boast themselves as holy and
teachers of religion. Jonas. Of the baser sort — Gr. dyopaiwv. Those
who stood in the market-place (dyopd), ready for any work. [Lewd
fellows — Truth does not require the help of such. V. G.J Gathered
a company — " OyXoc, a band, a number of men. Set on an uproar—
dopufteio, to make a noise, used actively, as in Wisd. xviii. 19.
6. When they found them not — Ver. 10. Jason — Excessive zeal,
when it does not find those whom it seeks, seizes those nearest. Cry
ing — Loudly. These — They speak as of men very well known, and
yet confusedly. Comp. ch. xxi. 28. Turned upside down — A
slander. 7. Hath received — Stealthily. This is the notion of the verb in
James ii. 25, but not in Luke xix. 6. These all — They mean those
who had fled, and those who were present. [Another King — But this
King came into the world, not to subdue kings by fighting, but to win
them by dying. Fulgent, in F.J
9. Had taken — The rulers of the city. Taken security — 76 Ixavbv
Tcotqaat, is to satisfy, Mark xv. 15, Ixavd douvat, to give security, and
Xaftetv zb Ixavbv, to receive security, are Correlatives. Chrysostom on
this passage says, See how Jason, by giving security, liberated Paul,
thus giving his life for Paul's. Jason became Paul's surety.
10. Sent away — From Thessalonica, and sent him to Berea. Went
— Into the synagogue, boldly braving a new danger.
11. More noble — Than the Thessalonian Jews. They are truly
noble souls, who are susceptible to Divine things. Searched — A
characteristic of the true religion is, that it suffers itself to be inves
tigated. [Wretched are they who exclude others from such scrutiny!
Happy they who legitimately exercise that very right ! V. G.J
Readiness of mind and accurate scrutiny well correspond. Those
things — Expressed in ver. 3.

ACTS XVII. 18 860
12. Of them — The Jews. Women — Who were followed by the
men. 13. There also— [The true rendering is, They came and stirred up
there also the people. Alf.J Conduct exceedingly outrageous.
, 14. To the sea — Gr. &c ine tyjv ddXo.aaav. 'Sc, with ixi, ic, nobc
is often pleonastic, and so the Sept., die npbc ddXaaauv, towards the
sea, [Eng. Vers., west] Ezek. xii. 12 ; but in this passage, u>c is
used in its proper sense, for as it were, [wc, with a preposition of
direction, denotes either the actual purpose of following a certain di
rection (here, sent away Paul to yo to the sea), or even the mere pre
tence or assumed appearance of doing so. Here many understand it
in the latter sense. (So Eng. Vers., as it were.) The former is,
however, simple and accords better with the context. Win. 640. So
Mey., Alf.J Their route seemed to be towards the sea ; but Athens
was their destination. Perhaps Paul himself, or Silas and Timothy,
did not then know whither it was leading them : see next verse.
15. They that conducted — That is, having care of him, putting him
in a safe place. Paul — Who did not voluntarily retire from danger.
[To come to him — The proud think to stand alone ; the humble min
ister of Christ, though a Paul, feels his need of help. Q. in F.J
16. While Paul waited — He had not intended to speak immediately
at Athens; yet, presently, without waiting for his companions, stim
ulated by a remarkable zeal, this soldier of Christ commences the
action. So he often carried on the warfare alone; Gal. ii. 13, 14;
2 Tim. iv. 16. [TFas stirred — He was displeased that idolatrous prac
tices should prevail, while he had as yet no pretext for attacking
them. V.G.J Full of idols — [So Eng. Vers, margin.] Gr. xazeidtoXov.
18. [Certain — It is dangerous to despise any one, before knowing
what kind of a person he is. V. G.J What — The pride of self-sat
isfied and scornful reason. Babbler — Gr. a7repp6X.oyoc, which Hesy
chius explains as a seed-picker, trifling and jackdaw like. The seed
of Paul was not fruitless : whereas the Athenian philosophies were
without fruit. Henry Bullinger says, Nowhere did Paul teach with less
result than at Athens : nor is it strange, since there was in that same
city a kind of den and covert of philosophers who always stood forth,
a most effective bane to true piety. Strange — Which the Athenians
heretofore had not had. Setter forth — This word Paul retorts upon
them, ver. 23. Because — This because is to be referred to, but
others said [Eng. Vers., other somej. The resurrection — They fan
cied that Paul spoke of Jesus, as if he had been deified by the resur
rection, they did not think that the resurrection itself was set before
them as a goddess. Preached — In the brief conversation whereby
109

866 THE GNOMON OF THE NEW TESTAMENT.
he tested their state of mind. See next verse. \Tisch. (not Alf.)
omits auzdic, unto them.J
19. [Took — In curiosity, not violently. Mey., etc.] Areopagus
— The court of justice was held on a hill (Greek, ndyoc) opposite the
citadel of Cecrops, outside the city, and received its title from Mars
("Aoqc). Thither they brought Paul, almost as a culprit. May
we know — A form of questioning, as among the Latins, Possum
scire ? May I know ? Moreover with these Athenians it is ironical ;
for a seed-picker, [see note, ver. 18], as. they supposed Paul to be,
can keep nothing to himself: nor did they think that anything could
be told them, which they had not well known before. New — They
desire to hear, if he has anything new. Whereof them speakest —
Deliberately and earnestly.
20. Strange things — Gr. ?epi£ovza. The same word occurs, 1 Pet.
iv. 4, 12.
21. The Athenians — An elegant description of them follows.
Strangers — 'Having therefore the same customs. Spent their time—
The Preterite, implying what kind of hearers Paul had at that time.
Curiosity yields to faith. To tell: to hear — Two classes. [Both
without fruit : and in this way that always, whatever is new is pre
ferred to former things, even though the latter have been good. A com
mon and very pernicious fault. V. G.J Some new thing — [Comparative.
As we should say, the very last news. Alf.J New things immediately
lost their interest : newer were sought. Hence xaivbzepoc, newer, is
a common comparative among the Greeks. Chrysostom de Sacerd.
§ 418, uses the same of Paul. The newer persecutions — Moreover
they sought for newer things, not merely in daily occurrences ; but
what seems nobler, in philosophical matters.
22. In the midst — A spacious theatre. [The single messenger of
Christ had here to encounter the might of human wisdom. V. G.J
Said — As among the Lycaonians he set forth natural Theology cate-
chetically, so at Athens he propounded it in an address of marvelous
wisdom, ingenuity, fullness, and courtesy. They ask for new things :
Paul, in his apostolico-philosophical speech, begins with the oldest,
and comes to the newest truths ; both of which were new to them.
He shows them moreover the beginning and end of all things, so
much discussed by their philosophers, and most aptly refutes the Sto
ics and Epicureans alike. In all things — Altogether. [In every point
of view.J Very religious — [Too superstitious, as Eng. Vers., does not
render the Gr.] Aetatdaiyiov, [rendered here, superstitiousfj is a word
in itself of middle signification between good and bad, and therefore
possesses an ambiguity conciliatory, and most suitable to this opening,

ACTS XVII . 23.

867

Wherein, as in the case of the Jews, ch. xxii. 3, so the apostle deals
gently with the Gentiles here, until in his subsequent declaration, for
I found, he almost reproves. Therefore he calls them detatdaipovac,
religious, as having, in their religion, fear, not in itself bad, without
knowledge; or as worshiping ignorantly the Divinity: next verse.
The comparative also moderates the language ; and the particle &>:,
as [lost in Eng. rendering], explains and softens the expression. Ob
serve, Reader : Impiety and false religions, however many and oreat
as regards the soul, are fears : the Christian religion alone has this
peculiarity, that it fully satisfies man's noblest faculties and affections,
and brings with it a calm fear, accompanied with confidence, love,
hope, and joy. I perceive you — [Eng. Vers., that you]. Great keen
ness and boldness. Paul alone against Athens.
23. As I passed by — Paul did not wish to stay long at Athens : he
ordered Silas and Timothy as soon as possible to come to him ; and
yet before, their arrival he left Athens : ver. 15, 16, ch. xviii. 1, 5.
Therefore he implies, that he has enough to do, even though the
Athenians should not heed him. He shows by the fact itself that he
is no seed-picker [ver. 18]. Beheld — Everything he meets may serve the
purposes of a wise man ; but out of many he selects the best, as Paul re
fers to the one altar, dismissing other instances. Objects of worship —
[Not as Eng. Vers., your devotions. J On which had been inscribed —
[More literal than Eng. Vers., with this inscription.] The Pluperfect,
used courteously. To the Athenians of this age, might be ascribed
either more or less ignorance, than to the authors of the inscription.
To an unknown God — [Not as Eng. Vers., to the unknown God.] Not
even was the article added by the Athenians. Diogenes Laertius
says, "When the Athenians, at one time, were suffering from pesti
lence, Epimenides purified the city, and restrained the plague thus :
he took sheep of black and white fleeces, led them to the Areopagus,
and allowed them to go from i<t whithersoever they pleased ; instruct
ing those who followed them to sacrifice each sheep, wherever it lay
down, to the proper God : and in this way the plague ceased. Ac
cordingly from that time, and to-day, it is certain that altars without
a name, are found throughout the Athenian districts." Pausanias
says, that there were in Phalerum altars, both of gods called unknown
and of heroes. [But Beng. thinks it should read, altars, both of gods
named, and of unknown gods, and of heroes.] Philostratus, 6. 2, says,
It is wise to speak well of all the gods, and that at Athens, where
altars even of unknown gods are erected. Tertullian against Marcion,
says, "I find that altars havebeen publicly erected to gods wholly un
known, but it is an Attic idolatry." The Greek Scholia cite this in-

868 THE GNOMON OF THE NEW TESTAMENT.
scription, To the gods of Asia, Europe, and Africa, to the unknown
and strange god. But they do not produce any witness of this in
scription. Jerome, in his Comment, on the Ep. to Titus: "The in
scription of the altar was not precisely as Paul asserted, To the Un
known God; but in this form, To the gods of Asia, and Europe, and
Africa; to the unknown and strange gods. But because Paul's pur
pose did not require several unknown gods, but only one, he has used
the singular number to show, that He whom, the Athenians had thus
designated beforehand in the inscription on the altar is his own God."
On weighing and comparing all the data, it appears that there was at
first one altar, with this inscription, To the Unknown God, namely,
to that one Supreme God, the Founder of all things, inscrutable in
mortals: and according to the pattern of Ais altar, which was erected
according to the mind of the ancient philosophers, and not at vari
ance with the enigma of Epimenides, the Athenians erected several
others, dedicated to the Unknown God ; until, as superstition always
degenerates, some persons often inscribed one altar to the unknown
gods conjointly, thinking that among so many gods they would find
one at least who would heed and be propitious. And to this perhaps
the Pluperfect, had been inscribed, refers, viz., an intimation*of Paul
that the old form, to the Unknown God, is truer than the later forms,
to the unknown gods. So Lucan, lib. ii., Judea devoted to the ivorship
of an Uncertain God. The Philopatris of Lucian says, Finding the
Unknown One, who is at Athens; a not obscure allusion to Luke.
Gellius, B. ii. c. 28, mentions something not dissimilar of the Romans.
[For ov and zouzov, whom and him, read o and zouzo, that which and
this. Tisch., Alf, Mey. Read, what ye worship, therefore, tvithout
knowing it, this do I make known to you. Paul does not identify the
true God with the being worshiped at the altar-; but speaks of the
Divinity, of which, by this inscription, they confess their ignorance.
Alf.J Ye worship — A mild word, addressed to the Gentiles. Him
— Paul fixes definitely the vague purpose of the blinded Athenians.
I preach to you, saith he, One unknown, yet not strange. Declare 1
— Whatever ye may think of me.
24. [God — A remarkable reminiscence of Stephen's dying speech,
ch. vii. 48, etc. Alf.J That made — So he is shown to be One God,
true, good, different from his creatures, and manifest in creation. The
world — Presently, the heaven and the earth. Lord — Ps. 1. 9, 10.
Made with hands — There follows, ver. 25, withmen's hands. Dwelleth
— The antithesis concerning men is twice stated in ver. 26.
25. Neither — The negation belongs to as though he needed. He is
said npoadeladat, who has something, but with some degree of need :

ACTS XVII. 2 7. 869
2 Mace. xiv. 35, thou Lord who rulest over all and wantest nothing.
Is worshiped — Gr. -d-epaneuezat. Middle. [For dvdpcbnaiv, men's,
read av&pioxivov, human. Tisch., Alf.J Anything — There is a double
antithesis to this, to all, and all. The masculine is included in the
neuter ztvoc, anything. To all — Who live and breathe, who are in
the highest degree in need. As to man especially, see the next ver.
Life — To this refer we live, ver. 28. Breath — To this refer we move,
ver. 28. By the breath, the life is continued. This moment I breathe,
the very next moment is not in my power. All things — To this refer,
we have our being, ver. 28.
26. [Render, and caused every nation of men (sprung) of one blood,
to dwell, etc. Alf.J Of one — Most copies add aiyazoc, blood, which
I know nOt whether Irenseus himself read. 'Av&pojnou, man, might
equally well be understood from what follows, every nation of men.
At all events the antithesis is between one and all. Every race —
[Eng. Vers., all nations.J He does not say, ndvza idvq, all nations.
We all are one nation. Hath determined — That there is a God who
gave men the earth to dwell in, Paul proves from the order of times
and of places, which indicates the consummate wisdom of the Ruler,
superior to all human counsels : Deut. xxxii. 8, ii. 5, 9, etc. ; Ps.
lxxiv. 17, cxv. 16. Appointed — So the Sept., Jer. v. 24, at the time
x>f the fulfilment of the appointment of harvest : and Sir. xxxiv. 16,
every appointment shall be in its season. The bounds — By mountains,
rivers, etc.
27. [For Kuptov, the Lord, read Oebv, God. Tisch., Alf.J If —
The way is open : God can be found ; but he compels no man. He
wishes him to be so far free, that, when a man seeks and finds God,
this, as regards God, may be, in some measure, as it were, a contin
gent matter. Haply — This particle implies that the attempt is easy.
They might feel after — This is a middle term between seek and find.
The touch, the coarsest and lowest of the senses, is here appropriately
applied to the Gentiles. [Find him — He is in secret, that he may be
found by seeking ; he is infinite, that, when found, be may still be
sought. August, in F.J Though — [Not that he is far from us, but
' that we know him not, is the difficulty. Alf.J The particle here has
not so much a concessive as an intensive force, so that the ease of
finding is increased. It is not necessary that this universe should be
thoroughly known : each one may derive an argument from himself.
Not far— A Litotes [expressing a fact by denying the contrary]; that
is to say, he is altogether and intimately near ; namely, in the near
ness of his presence and relationship. Perverse reason supposes him
to he far off.

870 THE GNOMON OF THE NEW TESTAMENT.
28. In Mm — Not in ourselves : in, expresses the most influential >
presence arising from the most intimate relationship, so that we can
not feel ourselves without feeling him. We live, and move, and are —
[Eng. Vers., have our beingj. These words are equivalent to the three
things in ver. 25,.Z(fe and breath and all things : we are, whatever, we
are, who without him would have no being. Being is implied of that
kind which follows motion, as motion follows life. Cyprian writes :
We are in the Father, we live in the Son, we move and advance in
the Holy Ghost. Certain of your own — Many add Ttotqzwv, poets.
And indeed Aratus, whose testimony Paul quotes in showing that God
is a Spirit, was a poet : but he impressively abstains from the term
poet, and from the name of Aratus. His — For auzou, his, that is,
God's. Offspring — This is an article of natural theology; and in
Christian theology it should not be so urged, as to prevent more
stress being laid on the other ties which bind us to God in Christ ;
for we are his workmanship, Eph. ii. 10. We are — We all, we men,
endowed with mind.
29. We ought not — A mild expression, especially since the first
person plural is used. He hath breathed into us something divine.
Therefore, since we are God's offspring, and have life and breath, it
is foolish to believe that the Divinity is in dumb stone or silver, since
it is undoubtedly the highest life which hath given us life. Jonas. By
the graving of art — Gr. yapdypazi zsyyqc. [Eng. Vers., graven by art]
The ablative. Of art — Which is outward. Device — Which is in
ward. The godhead — An appropriate name of God among men still
far removed from the knowledge of him Like — Man is in a measure
midway between God and matter. Man is not like metal. There
fore God is much less like metal : for man, God's offspring, is like
God. And not only is likeness here denied, but any correspond
ence whatsoever, which might furnish ground for making an image,
from which the expectation might be formed that God's nature de
lights in such things. The statues were not esteemed by the Athe
nians as gods : but Paul leaves them not even the power of represent
ing the Deity.
30. Times — The long times, which both ye, and other older nations
have spent. For that the Athenians, a colony of the Egyptians,
derived that inscription, to the unknown God, from Isis and her robe,
which was never removed, is shown by Gottfr. Olearius on Paul's acts
in Athens. Of ignorance — Is ignorance urged against the Atheni
ans ? They themselves have confessed it. To the unknown God ;
ye ignorantly, ver. 23. [The times of this ignorance — These in which
Christ was unknown to them. Though the stars shine never so

ACTS XV II. 31. 871
bright, and the moon be full, they do not make it day. It is night,
till the Sun appears. Leighton in F.J Overlooked— {Eng. Vers., not
so well, winked at. In this word are treasures of mercy for those
who lived in the times of ignorance. Alf.J A common verb in the
Sept. Translation, applied to a thing which is not cared for, and is
left without favorable help, or without severe punishment. For it is
a verb of a middle signification between good and bad, most suitable
to this passage : Gen. xiii. 21 ; Lev. xx. 4 ; Num. xxii. 30 ; Deut.
xxi. 16, xxii. 1, 3, 4 ; Job xxxi. 19. And God is said to disregard,
Lev. xxvi. 44, comp. ver. 43 ; Deut. iii. 26 ; Zech. i. 12 ; Ps. Iv. 1,
lxxviii. 59, 62 ; Job vi. 14. Therefore this is Paul's meaning : God
passed over the times of ignorance, without any preaching of repent
ance, faith, and judgment, as if he himself did not notice or feel much
displeased at mankind's error which was so great. Comp. Matt. xx.
7, and Acts xiv. 16, although Paul speaks more severely at Athens,
than he had spoken to the Lycaonians : for he had courteously in
vited the latter, whereas here, at Athens, he speaks in a tone of
threatening. Now — This day, this hour, saith Paul, terminates the
Divine overlooking connivance, and introduces greater grace or
greater punishment. Commandeth — Even by Paul. Everywhere —
Repentance is preached everywhere : because all shall be judged. The
penitent escape. To repent — To recover from ignorance, etc. Paul,
though drawing his discourse from natural Theology, yet blends with
it some things from revealed Theology. Comp. ver. 27, 28. For
even the Gentiles are to be won by doctrines above nature.
31. He will judge — This is appropriately said in the A reopagus,
where justice was dispensed. Paul soon after mentions righteousness,
as he did also before the judge Felix : ch. xxiv. 10, 25. [The world
— Comp. ver. 26. V. G.J By that Man — So he calls Jesus, to suit
his hearers' comprehension. He intended to say more to those who
desired to hear. The by is construed with he will judge. Whom —
Gr. tp, for bv, whom. He hath ordained — As Judge : ch. x. 42. 77e
hath given assurance — God hath raised Jesus from the dead, and by
that fact hath given assurance that Jesus is the glorious Judge of all
men. All should have faith in an assuring God. Therefore Paul
here also preaches repentance and faith : and since faith was wholly
unknown to the Athenians, he with elegance,' simply alludes to it by
this phrase ; which implies moreover that no one is compelled. In
that he hath raised — On the connection of Christ's resurrection with
the universal preaching of him, see note, ch. xiii. 32 ; Luke xxiv.
46, 47. Paul did not conclude even this discourse without mention
of Christ's resurrection.

872 THE GNOMON OF THE NEW TESTAMENT.
32. Mocked — Interrupting Paul. [Without once naming Jesus,
Paul has endeavored to direct the most serious attention of the hear
ers to him ; but is interrupted, by scorn on one side, by a polite hint
to cease from the other. Mey.J Their proud reason took offence at
what is the principal motive of faith, and having thus caught at this
one point, they reject all the rest. Others said — With more
readiness. 33. So — The hearers' obedience being doubtful : having performed
no miracle. Departed — He did not thrust himself on them.

CHAPTER XVIII.

1. [Omit 6 IJauXoc, Paul. Tisch., Alf. Read, he departed.J De
parted — As if unwilling, speedily. £Gr. y_ioptad-eic, having been
separated. The same verb occurs in the next verse. Paul did not
stay long at Athens. Intelligent men readily hear all that is suffi
cient, if they wish to accept it. From Athens: to Corinth — In the
former city, literature and philosophy ; in the latter, commerce, es
pecially flourished. Thence the relations of both cities to the Gospel
may be beautifully compared. Paul was much more successful at
Corinth than at Athens.
2. Lately — So the Sept. Deut. xxiv. 5. Come — They afterwards
returned, Rom. xvi. 3, after various travels. [Aquila — Priscilla —
Who seem to have been at this time Jews ; but to have become
Christians, under Paul's influence. Luke leaves this to be inferred,
when he speaks of their Christian activity, ver. 2Q.^Mey.J The
Jews — The Romans, in their haughtiness, did not care to distinguish
between Jews and Christians. He expelled all who were Jews by '
nation. 3. Wrought — In a city so splendid. Tent-makers — The Jews used
to join manual labors to literary pursuits. [Even the Rabbins sup
ported themselves by labor and trade. Mey. He that teacheth not
his son a trade, does the same as teach him to be a thief, says Rabbi
Judah. Alf.J
5. [For rzveuyazt, Spirit, read X.bytp, word. Tisch., Alf, Mey., etc.
So Beng. Alf. (after Ols., De IF., etc.) would render the phrase

acts xviii. 11. - 873
aoveiyezo zip Xoyiy, was earnestly occupied in discounting. But since
the connective de, but, sets the clause in contrast with what precedes,
it is better to render, was straitened (was in perplexity) in respect to
his teaching. (After Chrysost, etc.) 77e persuaded Jews and Greeks,
(ver. 4,) but when Silas and Timothy returned, he was straitened in
his teaching, testifying to the Jews, etc. Mey.J Was constrained by
the word — The inward power of the word urged Paul : comp. Jer. xx.
9, xxiii. 9, where there is added the parallelism, 7 became as a man
PRESSED by wine. Instead of Xoyiy, word, some have written nveuyazt,
spirit, from ver. 25, or else from ch. xvii. 16. [X.oycy, word, a strik
ing reading. Not. Crit.] Each one should observe even in his own
soul such a constraining force, and, when he feels it is right, should
follow it. This course causes the greatest joy ; but its neglect, the
greatest sorrow. The tidings which Silas and Timothy had an
nounced, stimulated Paul.
6. Shook — The meaning of this act is understood from the accom
panying words. Blood — Souls. Life and death are put in antithesis:
also, life and soul, and death and the shedding of blood : comp. 1 Sam.
xxii. 22. Upon — The Hebrew hy, upon. This denotes lasting guilt.
I am clean — No one can say so, who has not first fulfilled the duty
of bearing testimony. [Tisch. and Alf., (after Lachmann) omit the
colon after iyd), I am clean; so as to read, I shall henceforth with a
pure conscience go to the Gentiles. J I will go — So Paul changed his
lodging: and yet he did not entirely withdraw himself from the bet
ter class of Jews, whom he made by this very act. the more attentive.
7. [Thence— So also ch. xix. 9. V. G.J Justus — A Gentile.
Joined hard — So that those who frequented the synagogue might fur
ther hear the doctrine concerning Jesus Christ.
8. Believed on the Lord — The Lord Jesus himself testified through
Paul : ch. xiv. 3. Hearing — Of Crispus' conversion, and Paul's
word. 9. Be not afraid — To this refer the first for, in ver. 10. Speak
—To this refer the second for, ver. 10.
10. 7— The ground of assurance. No man — This is fulfilled in
ver. 14, 15. Shall set on — Neuter, as often in the Sept. [Much peo
ple — Since so few at Athens had believed, this encouragement greatly
aided him ; and accordingly he afterwards exhibited extraordinary
patience in bearing with the Corinthians, in hope that their nation,
of which, otherwise, he might easily have become wearied, might be
converted, 2 Cor. x. 6. V. G.J
11. He continued— Paul's chair at Corinth is better attested than
Peter's at Rome. A year and six months — A long time : but at pre-
11C

874 THE GNOM.ON OF THE NEW TESTAMENT.
sent how little the gain in the same space ! The teachers and the
hearers are in fault.
12. Gallio — This Gallio was brother of Seneca, and was com
mended by Seneca and others for his affability and engaging behavior.
Gallio's action here accords with such a character. Deputy— Achaia
was then strictly a proconsular province. Of Achaia — Of which
Corinth was the metropolis.
13. Persuadeth — They reiterate that all was tranquil before.
14. Said — Either because he favored Paul, or because he despised
the Jews. [If it were — As if to say, Ye have charged this man with
lawless conduct; If now this had really been so, I should have borne
with you. Alf. The word obv, now, or accordingly, though against
strong manuscript testimony, is retained by Tisch., Alf.J A matter
of wrong — Demanding a civil action. Wicked lewdness — Worthy of
a criminal action. I should bear with — Certainly, forbearance becomes
a judge, who shall rightly discharge his duties. Gallio implies that
the Jews annoyed him.
15. If — Gallio speaks contemptuously : as presently, of such mat
ters. [For t^qzqya, a question, read £qzqyaza, questions. Tisch.,
Alf.J Question — Such men do not like questions : ch. xxiii. 29, xxv.
19, 20. Names — [Paul affirmed that Jesus was the Christ. The
Jews denied it. This, to a Roman, was a question of names. Alf.J
But the question of the name Jesus is highly important. The names
of the Gentiles were fables and shadows. The Christian religion
contains something peculiar ; which human reason, most curious as it
is in all other things, shrinks from becoming acquainted with. [Omit
yap, for, Tisch., Alf.J
17. Took— [Omit ol "EXXqvec, the Greeks. Tisch., Alf. Read
Then they all took.J In compliment to Gallio. Sosthenes — Crispus'
successor, ver. 8 : with this comp. ch. xiii. 15, note. This Sosthenes
headed the accusation : he was afterwards converted : 1 Cor. i. 1.
[But this is arbitrary. The name was not uncommon, and there is
no reason for identifying the two. Mey., Alf.J None — Although an
injustice grew out of the question. Gallio — Who connived at the act
of the Greeks against the Jews.
18. Several days — [Eng. Vers., a good while.J Until their minds
became composed, and that he should not seem to have fled. Took
his leave of — By word of mouth, at a public meeting. Syria — Ver.
22, at the end. With him — A delightful retinue, as far as Ephesus.
Priscilla — The wife precedes the husband as the more esteemed.
Having shorn — [It is doubtful whether this refers to Paul or to
Aquila. Beng., Alf, De W., Neand., and many others refer it tc

ACTS XVIII. 2 5. 875
Paul, but Mey., (after Kuinoel, etc.,) to Aquila ; and his grounds are
strong, if not convincing. In any case, it was not the Nazarite vow
(Num. vi. 9, etc.) and is not of the importance some have supposed.
Mey., etc.] As was usual in the case of a vow : ch. xxi. 24 ; Num.
vi. 18. In Cenchrea — After having left Corinth, he adopted a Jew
ish custom as to the head, when going to Jews. Paul devoted this
journey rather to the Jews : ver. 19. Vow — This vow, whatever
was its object, was not properly that of a Nazarite, but akin to it.
And Paul seems to have assumed it that he might make it necessary
for himself to accomplish quickly this journey to Jerusalem. See
following verses.
19. [For xazqvzqae, he came, read xazqvzqaav, they came. Tisch.,
Alf.J ,
20. When they desired — There is not always a Divine call under
the plausible invitation of men. [Omit rtaf auzdic, with them. Tisch.
Alf.J 21. [The reading is uncertain. Tisch., for dnezdsezo auzdic s'ntiov,
bade them farewell, saying, reads dnoza^dyevoc xai eirrwv, bidding
farewell and saying ; he omits the clause from dsi ys, I must, to Ispo-
abXupa, Jerusalem; omit de, but ; xai, and; and makes one sentence
of the verse : But taking leave and saying, I will return again to you,
if Godwill, he sailed from Ephesus. Mey., Alf, with less authority,
defend the common text.] In Jerusalem — To this refer ver. 22.
The particular feast is not here expressed : several years after he
hastened thither to keep Pentecost: ch. xx. 16. I will return — He
did so : ch. xix. 1. Meanwhile their longing increased.
22. Gone up — To Jerusalem : ver. 21. The church — The first,
from which the others were propagated.
23. Went over — A new visitation of the churches.
24. An Alexandrian — [Eng. Vers., born at Alexandria]. That
city was the seat of learning. Eloquent — All accomplishments may
become useful in God's kingdom, if unaccompanied by pride ; but
especially should they be associated with power in the Scriptures, and
fervor of the Spirit, whereby even ordinary attainments are strength
ened. And yet the fruit is of grace, not of knowledge, ver. 27.
25. Spirit — He had the Spirit, not in that way treated of in ch.
xix. 6, but in an ordinary way. He spake — In private. * Taught —
In public. Diligently — Missing no opportunity. There follows in
ver. 26, more diligently. [For zd nepi zou Kupiou, the things of the
Lord, read, zd nepi nou ' Iqaou, the things of Jesus. Tisch., Alf]
Only— All knowledge of Christ is not excluded ; but Apollos had not

876 THE GNOMON OF THE NEW TESTAMENT.
yet heard of Christ's death and resurrection, and of the Comforter :
ch. xix. 2, 3.
26. He began — To him who hath, shall be given. [Alf. (not Tisch.,
1859,) transposes Priscilla and Aquila.J Had heard — They discerned
what he needed. Expounded — By private instruction. He who knows
Jesus Christ, can teach those powerful in the Scripture ; and the lat
ter are readily taught by the former.
27. When he was disposed — The good will of good men should'be
furthered. To pass — He had doubtless heard what Paul had done in
those places, especially at Corinth. Exhorting him — [So Beng., but
Eng. Vers., exhorting the disciples is right.] Urging on one already
running. Wrote — The subject of their commendation may be gath
ered from ver. 24, 25. The disciples — At Corinth, or even on the
road. Helped — By his command of useful words. Join with this
verb the dtd, through, [so Mey., Ols. Alf. adopts the Eng.Vers.]
To the believer, through the grace wherein he abounds, every capability
of all is rendered profitable. Which had believed — Apollos watered,
he did not plant ; and was better able to convince the Jews, than to
convert the Gentiles.
28. [Convinced — Gr. dtaxazqXey^ezo, argued down. Alf.J The —
The article is emphatic in the predicate : for the subject is sufficiently
determined by the proper name itself.

CHAPTER XIX.

1. The upper — Ch. xviii. 23. [For ebptbv, finding, read, ebpeiv,
found. Tisch., Alf.J Disciples — Christians whom he had not seen
at the time mentioned, ch. xviii. 19. Perhaps in the meantime they
had come to Ephesus. A new harvest is always springing up.
2. [For elrts, he said, read elitev ze, and he said. Tisch., Alf.J Boly
Ghost — The article is not added: the language is indefinite, in respect
of those who are interrogated. [Omit etnov, said, after ol de, and
they. Tisch., Alf.J They — But they, said plainly. Not so much as
— That is, not even have we heard this, that there are others who re
ceive him. For they could not have followed either Moses or John
the Baptist, without hearing of the Holy Spirit himself. [They wero

ACTS XIX., 5. 877
ignorant, therefore, of the outpouring of the Holy Spirit peculiar to
the New Testament. V. G.J Be — That is, whether he is received.
See note on John vii. 39. [Render, Did ye receive the Holy Ghost
when ye became believers ? and we did not so much as hear him men
tioned. Both the words and the context require this sense. Alf.J
3. [Omit npbc auzobc, unto them. Tisch., Alf.J Then — This ques
tion involves astonishment ; from which it follows, that all who were
expressly baptized in Jesus' name, received the Holy Spirit at that
time. Nor does Paul inquire whether they were baptized, but unto
what : for all were baptized. John's — We have received John's bap
tism, say they, so as to give ourselves up to his teaching. Therefore
John's baptism was most widely propagated, as well as his teaching ;
but, as often happens, among those more remote and later, the ordi
nance was administered less purely or less fully.
4. John — After this passage, no mention occurs of John the Bap
tist in the New Testament. Here at last he wholly gives place to
Christ. This was a great deed of Paul. [Omit Xpiazbv, Christ,
that is, on Christ Jesus.J So Paul explained the testimony of John
the Baptist.
5. Heard — Luke mentions how the disciples at Ephesus obeyed
Paul, receiving baptism in the name of the Lord Jesus. For they
had not known that they were bound by the baptism of repentance
to faith in Jesus Christ : just as were those who had slain Jesus, all
of whom, therefore, Peter wished to be baptized in the name of Jesus,
ch. ii. 38, although very many of them had not been previously bap
tized by John : Matt. iii. 5, 6. Apoilos, on the other hand, who had
received John's baptism, with full instruction concerning Jesus Christ,
was not re-baptized : ch. xviii. 25. Nor were the apostles re-bap
tized. For in reality only one baptism is referred to in Matt. iii. and
xxviii : otherwise the Gospel would not have begun in John, and
the Lord's Supper, in Matt, xxvi., would be older than baptism, Matt.
xxviii. Nor in this verse is he speaking of the people baptized by
John ; for it was not until the close of his career that John pointed
out Jesus : ch. xiii. 25. Wherefore it cannot be said that he bap
tized them into the name of the Lord Jesus ; unless you say that
Johr baptized the people twice, first to repentance, then into the
name of the Lord Jesus. Justus Jonas writes, They were re-bap
tized, who had been baptized with John's baptism, because John was
not the author of righteousness, nor the giver of the Spirit, but only
preached the Spirit, and grace, which was to be bestowed a little
later through Christ, who alone is the cause and author of righteous
ness. Were baptized— Paul laid his hands on them ; he left the act

878 THE GNOMON OF THE NEW TESTAMENT.
of baptism to others. [Of the Lord Jesus — Thus John at last utterly
gave place to the Lord Jesus. V. G.J
6. And — A very similar instance occurs, ch. viii. 12, 15, 16, of
some who had been first baptized in the name of Jesus, and after
wards received the Holy Ghost. Came — Promptly. Upon them —
Therefore they knew now from the effect that there was a Holy
Ghost, ver. 2.
7. About — It was unnecessary to state the precise number. Comp.
1 Cor. i. 16.
8. Disputing — A holy occupation : ver. 9. [Omit zd, the things.
Tisch. (not Alf.JJ
9. When — before the multitude — A just cause for separation is
public reviling against truth. Departed — He left their synagogue to
them, content with a smaller school, and a more select number : he
departed and separated : by his act he influenced other good men ;
[and so guarded them against the stumbling-block of the revilers.
V. G.J Daily — Not merely on the Sabbath or Lord's day. The
school — Instead of the synagogue. [Omit ztvbc, one. Tisch., Alf.
This Tyrannus was probably a Jewish teacher, who had a private
synagogue. Mey.J
10. [Omit Iqaou, Jesus. Tisch., Alf.J
12. From his body — Xpii>c, the skin, the outermost part of the body.
Here his miraculous power evidently reached its height. Aprons —
With which they used to be girded. From them — We read of evil
spirits having often caused a disease, apparently natural.
13. [For d-rtb, read xai. Tisch., Alf. Render, Then certain also of
the vagabond, etc.] ' ' Erzeyeipqaav, took upon them. And yet there
was no room for temerity in such matters. Comp. Heb. xi. 29, 1
Mace. v. 57, etc., concerning improper imitation. Vagabond — Gr.
¦xepiepyoyeviov, going about, as jugglers are wont to do. Them who
had — This is plural; the singular is in ver. 15. If they had suc
ceeded once, they would have dared to do it oftener. To caU-^
Though otherwise strangers to him, and void of the power of faith.
" They say, whom Paul preacheth, as if they would say, We will try
whether evil spirits go out in this name : in short, there was no faith
in them ; but Satan is overcome by no words, and by no works, but
by faith alone in God's Word : wherefore also the very cunning spirit,
seeing in this case that they have not faith, nor the word of God
fixed in their heart, ridicules them. The expulsion of Satan from
demoniacs is only a type of his expulsion ordinarily from the hearts
of all men. But even as he here mocked those who attempted, the
expulsion by a mere literal invocation of Jesus' name without faith t

ACTS XIX. 18. 879
bo he derided, and to-day ridicules those who have attempted by
works to free themselves from his power, as priests and monks, etc. ;
for he then first began to rule them, and to treat them entirely as he
pleased. Satan is a most crafty spirit, in comparison with whose cun
ning and strength all the light of reason is nothing. His cunning is
only known through the Holy Ghost ; and he is only expelled in true
faith, and by the most spiritual." Justus Jonas. Call the name — [Lit. to
name the name.J A common phrase in the Sept. In the Hebrew
there is added to the word na, name, the verb Tom, call to remem
brance, or spa, name, or xip, call. [For dpxi^oyev, we adjure, read
dpxi^io, I adjure. Tisch., Alf.J Jesus— They use the name Jesus,
simply, whereas they should have called him the risen Saviour of the
world. Chrysost.
14. Seven — On which very number the exorcists seem to have re
lied, as also upon the dignity of their nation and their father. In
our day, superstition ascribes a power to cure diseases to seven sons,
or a seventh son.
15. WJw — This indicates contempt. [What profits it, if thou
canst relate many things of Jesus, or even of his true companions,
if thou thyself art notwithstanding destitute of saving power ? Who
art thou? V. G.J
16. [For xai xazaxupteuaac auziov. and prevailed against them, read
xazaxuptcbaac dyipozepmv, having prevailed against both. Tisch. Alf.
Shewing that, in this case, but two of the seven were personally en
gaged. Mey.J They irritated the evil spirit. Both — More recent
copies have auziov, them, from the alliteration to the auziov, immedi
ately following. The seven sons of Sceva were wont to do that : two
did so in this instance, which Luke records ; comp. ver. 13, where the
rail', the [vagabond] refers to the seven : the word ztvec, certain, re
fers to the two. Often some such hint is concealed in one little word
of the text, which, without that word, no one would have suspected
from the fact itself.
17. Was magnified — These exorcists were treated more severely
than that person, who was casting out demons in Luke ix. 49, 50.
But the same persons, though not forbidden by Paul, yet by their
very disaster favored the Christian cause. The abuse of the wicked
subserves the Divine glory, and the reputation of God's servants
endowed with real power.
18. And — The others, beholding Sceva's sons, the more withdrew
from all wickedness. Came — Voluntarily. The efficacy of the Di
vine word is illustrated, penetrating souls to their depths, so that
they voluntarily confess what they would not be brought to confess

880 THE GNOMON OF THE NEW TESTAMENT.
by any natural sincerity, or by any tortures. Confessed— Fi om this
verb, it appears that those deeds were bad which had been wrought
before they had believed. Shewed — The beginning of confession is
difficult. The statement of the whole matter is afterwards easy : and
this is a token of a mind freed from the dominion of sins.
19. Many — Even magicians may be converted : ch. viii. 13. Cu
rious arts — Magic arts, in great variety. This name contains a Meio-
sis [less said than is meant]. Brought together — With great unan
imity. Their books — True religion abolishes bad books : and the
world had been tilled with such. Ephesus burned up curious and bad
books as accursed, when the word of the Lord began to prevail : in
return, Ephesus afterwards possessed good books, nay, became the
depository of the sacred books. Paul's epistle to the Ephesians also
is extant : Timothy was at Ephesus when Paul wrote both the Epis
tles to him. Furthermore, Timothy was enjoined to carry to Paul
when near his martyrdom, the books from Asia to Rome, 2 Tim. iv.
13 ; books which doubtless were portions of Holy Scripture ; and
these not of the Old Testament, which abounded everywhere, but the
writings of Paul himself, or even of other apostles, and these chiefly
on parchment, for the sake of durability. Paul desired Timothy,
when he came, to bring these safely ; not, I think, with the intention ,
of selling them to give alms, but that he might commit these to Timo
thy in person,- before his martyrdom, for the weightiest reasons, since
he had designed to make Timothy in some measure his successor in
the Evangelical office. Timothy as may be supposed brought back to
Ephesus, or to that region, after Paul's martyrdom (comp. Heb. xiii.
23), most precious treasures. In the same place John's writings,
after John's death, were especially esteemed. John's Epistles and par
ticularly the last verse of the first, are especially appropriate to Ephesus.
The Apocalypse, sent first from Patmos to Ephesus, was read first at
Ephesus. What means this remark ? In the apparatus, I wrote
that it is not an unreasonable expectation, that the autograph Epis
tles of the apostles, furnished with their own evidences, may at some
time be restored to the light. What if some of them lie hid at
Ephesus? and also at Thessalonica? See note on 1 Thess. i. 1. It
is an opinion, nothing more ; yet not to be ridiculed, since it is harm
less, nay, useful in deterring critics from rashness, lest, if they stray
too far, the original manuscripts may hereafter confute them.
Burned — [Regarding them as accursed. V. G.J This was better
than to sell them, even though the money had been spent upon the
poor. Before all — A remarkable spectacle. Fifty thousand pieces —
Fifty thousand drachms. [$^8,550.] This is the price of a large library.

ACTS XIX. 27 881
20. Grew — In extent. Prevailed — In power. [Thus occasional
.declarations of the progress of Christ's kingdom, in the even flow of
the narrative, startle us as a trumpet. It seems as if the writers,
pausing to take breath, the greatness of God's work suddenly over
whelmed them. Comp. ch. vi. 7, xii. 24. Wilberforce in F.J
21. Were ended — Paul did not here think that he ought now to
rest, but he longs for something more, as if he had done nothing. He
gains possession of Ephesus and Asia ; he makes an appointment for
Macedonia and Achaia : he looks towards Jerusalem : he meditates
going to Rome ; thence to Spain. See Rom. xv. 26, with what pre
cedes and follows. No Alexander, no Csesar, no other hero, ap
proaches the large mindedness of this Little Benjamite. The truth
concerning Christ, and faith and love toward Christ, enlarged his
heart, like the sand of the sea. Yet he proceeds in order : When
these things were ended. Indeed the cause of Christianity was suffi
ciently matured in Asia : ver. 9, 13, 14, 18. Purposed in the spirit
— This is said of a holy purpose : of a bad purpose, hath conceived in
thine heart : ch. v. 4. Paul's design pleased the Lord : for he him
self adds the promise, ch. xxiii. ll. Observe Paul's energy, ch. xx.
2, note. Passed through — Construe this with to go, not with pur
posed, for he was not yet in Macedonia. [Jerusalem — Rome — Two
metropolitan cities, the one ecclesiastically, the other politically. V.
G] I must — The Lord answers in ch. xxiii. 11, thou must. See —
He speaks nobly. Many misfortunes were awaiting *hiin when he
should see Rome. Paul cares not for that.
22. Of them that ministered — He had then many engaged in the
business of the Gospel: ver. 29.
24. Silver shrines — Silver models of Diana's temple. Similar coins
also were made.
• 25. Craftsmen — The zeyyizat, artificers of a nobler class, were dis
tinct from the ipydzat, workmen. Gain, wealth — On this plea faith
is often repressed.
26. This — The demonstrative, to kindle their passions. They be
no gods— Are they then, Demetrius ?
27. Our— Gr. )jyiv. The dative of profit or loss. But also— [Ren-
ler, But that eventually, even the temple itself of the great goddess
Artemis will be counted for nothing. Alf, who reads, for yeyaXetb-
ztjza, yeyaXetbzqzoc ; meaning, and that she should be deposed from
her greatness, (magnificence,) whom, etc. But Tisch., Mey., etc. retain
the common reading ; and her majesty shall also be set at naught,
whom, etc. Mey.J An effective speech, pointed by personal interest
and superstition. Of the great — A customary epithet of Diana.

882 THE GNOMON OF THE NEW TESTAMENT.
Hence, presently, her magnificence; comp. ver. 28, 34, 35. Hiller
shows that also the names "ApzeytC and Diana denote greatness.
Should be despised — So the Sept., 1 Sam. i. 13, he counted her as
drunken. Destroyed — Wretched majesty, which is thus destroyed.
AU — The multitude of those in error does not make error truth.
28. Heard — The artificers and workmen.
29. [Omit dXq, whole. Tisch., Alf.J They rushed — Demetrius
with his band. Theatre — Which was also the forum. Gaius and
Aristarchus — When they did not find Paul himself. Aristarchns was
the same who occurs again in ch. xx. 4 ; comp. ch. xxvii. 2 : bttt
here Gaius, a Macedonian, is distinct from Gaius of Derbe, ch. xx. 4;
although some think them identical.
30. When Paul would — With great boldness. , See note, 1 Cor.
xv. 32. No military boldness equals this. He wished to defend
Gaius and Aristarchus, and to confute Diana's worship. Suffered
Mm not — A good wish which is thwarted may, notwithstanding, both
be good and be rightly thwarted. The disciples — Seeing that Paul
was chiefly aimed at : ver. 26.
31. Of the chief of Asia — Who administered the government, and
at that time presided over the sacred rites of Diana.
32. Knew not — An apt description of a people in a tumult. [This
is a common occurrence to senseless zealots. V. G.J
33. They drew out — This was done by the authors of the distur
bance, with whom the Jews conspired against the Christians. Alex
ander — This very man seems to have been the coppersmith, of whom
2 Tim. iv. 14 speaks, known to Demetrius hy his handicraft. [This
is merely arbitrary. He seems to have been a Christian, put forward
by the Jews, that he might bear the rage of the people. Mey.J Put
ting him forward — For their own defence. Beckoned with his hand —
This phrase implies a somewhat more violent gesture, than that suK
stituted by some from the parallelism (ch. xii. 17), beckoning with the
hand. It is not certain what reading the Latin Vulgate followed.
Made his defence — For the Jews, against the Christians.
34. When they knew — Gr. iittyvbvzec. The nominative for the
genitive. A change of construction, says Camerarius, not unusual
in Greek, similar to that in the Iliad, dytpio S" k^byevoi yepapmzipoc
Tjev ' Oduaaeuc, and when both had sat down, Ulysses was the more dig
nified. All — They were unwilling to hear a Jew. Thus the danger
was averted from the Christians.
35. What man is there — Paul would have spoken otherwise. [But
the raving multitude was unworthy of his preaching. V. G.J How
ever, the clerk's language is ambiguous, and he may have spoken so,

ACTS XIX. 40. 883
either to suit the exigency, or sincerely : for even in ver. 37 he says,
your goddess, not our goddess. Of the Ephesians — By the repeti
tion of the proper name, their renown is signified. Worshiper — The
Perinthians worshiped Hercules ; other nations, other gods ; the Ephe
sians, Diana. 7s — -At that very time the Ephesians were exulting in
that distinction. There was therefore a great gathering of men to
the sacred games. [Omit d-edc, goddess. Tisch., Alf.J Which felt
down from Jupiter — They had supposed that the image of Diana fell
from heaven, from Jupiter.
36. Be — A fitting word to appease those who made the disturbance.
He does not say, to become, nor to continue quiet ; but the word ex
presses something between the two.
37. Ye have brought — Hastily into the theatre, as if to a tribunal,
or to punishment. These — Ver. 29. Neither — That is, they have
neither by deed injured the temple, nor by word injured Diana. Nor
yet blasphemers of — The apostles did not collect many of the absurdi
ties from their mythology, but propounded God's truth, and the van
ity of idols in general, ver. 26. They who believed, afterwards of
themselves rejected false gods. [I condemn images, but would deal
with them so that the people may no longer have the faith in them
which they have had heretofore. To effect this is the work of the
Word, not of violence. Luther in F.J
38. Against any man — The clerk prudently does not name Paul.
There are court days — Gr. dyopaiot, understand fjyepat, days, [Eng.
Vers., the law is open.J Proconsuls — There was but one proconsul
at once ; but the clerk speaks in the plural of a permanent institu
tion. 39. [For nepi kzepcov, concerning other matters, Tisch. (not Alf.)
reads nepatzepio. further.J The lawful assembly — [Not as Eng. Vers.,
a lawful, etc.] The ordinary assembly.
40. This day's — Gr. zqc aqyepov, supply ijyepac, day : ch. xx. 26.
Cause — Gr. aiziou. The Vulgate takes this in the masculine gender:
but the neuter is common in this book. We may not — [Eng. Vers.,
we may.J A double negation : ch. x. 47. Concourse — Which has
the appearance of an insurrection. A mild term prudently used.

884 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER XX.
1. After — Demetrius did not succeed. Paul remained until all was
quiet. 2. Those parts — Of Macedonia. Much exhortation — Paul especi
ally abounded in edifying counsel at this time, ver. 7, 9, 11 ; where
fore also he then wrote several epistles. Greece — That part between
Macedonia and Achaia.
3. Abode — Gr. notqaac, having done, [an idiomatic phrase, to do
up to a certain time ; that is, to spend or pass.J The nominative was
written by Luke before the predicate, [he purposedfj which requires
the dative, occurred to him. Such constructions are found not only
in Hebrew, but also in Greek and Latin. Three months — At which
time also he seems to have seen the Corinthians, but only in passing:
1 Cor. xvi. 7. For Mm, as he was about to sail — They were plotting
against this very journey of Paul to Syria. Into Syria — Ch. xxi. 3.
He purposed — Sometimes they relied on a general, sometimes on a
special call. To return — Even a holy purpose can sometimes be
changed. Comp. ch. xix. 21, where Paul had once wished to go
through Macedonia. It appear that Paul had wished, after travers
ing Macedonia and Achaia, to proceed to Jerusalem. But at that
time, indeed, he did not come to Jerusalem, but again returned through
Macedonia. His journey to Jerusalem, and to Rome afterwards, pro
ceeded by another way : the order merely of his course being
changed. 4. There accompanied — A delightful retinue. Into Asia — In Asia
a part of them departed, a part remained with Paul : ver. 6, 13, 14.
Trophimus accompanied him to Jerusalem, ch... xxi. 29; Aristarchus,
to Rome, ch. xxvii. 2. [Add IIuppou, son of Pyrrhus, after I'tbnaz-
poc, Sopater. Tisch., Alf.J Of the Thessalonians — So Aristarchus
and Secundus are called. For Gaius was of Derbe : the country of
Timothy was already designated, viz., Lystra, near Derbe. Of Asia
From Asia strictly so called.
5. At Troas — The name of the region and town.
6. We — Again the writer was present.
7. [For ziov ya&qzibv, the disciples, read q~yiov, we. Tisch., Alf.
So Beng.J When we were met together — As they then were already
wont, on the Lord's day. Therefore it is probable that by the break
ing of bread is denoted here a feast of the disciples joined with the
Eucharist, especially since it was so solemn a farewell. Preached —

ACTS XX. 17. 885
Spiritual teachers should not be too strictly limited to time, espe
cially on a solemn and rare occasion.
8. Many lights — To avoid all suspicion of scandal. [For ijaav,
ihey were, read ~h\yev, we were. Tisch., Alf.J
9. Young man — /7a?c, boy, in ver. 12. Being fallen — he sunk
down— Gr. xazaipepbyevoc — xazeve%&eic. The same participle, but in
a different tense: although even the theme iveyxio expresses more
than ipepo). Sleep surprised him sitting : being weighed down with
sleep, he fell. [On the window seat — (Alf.) In the East the aper
tures for windows were without glass ; and sometimes without shutters.
Mey.J 10. Fell on — Christ did not use this action ; but Elijah, Elisha, and
Paul did. Trouble not yourselves — In the greatest matters undue
agitation was forbidden : Exod. xiv. 13; 1 Kings vi. 7; Isa. viii. 6.
The temple was constructed without noise. In war, tranquillity was
required of the people. 7s in him — Paul speaks so as to remove sud
den terror : therefore his words are not to be taken too literally.
[Comp., ch. xvi. 28. F.J He does not add as yet, nor again; but
simply affirms that the youth is alive : as if he had not even fallen.
The miracle was evident. Comp. Matt. ix. 24.
11. Had broken bread — This breaking of bread was Paul's special
act at departing, and was distinct from that which had occurred the
day before, ver. 7. Talked — More familiarly after the solemn ad
dress, referred to in ver. 9. So — No rest intervening.
12. They brought — Not carried: he was not at all enfeebled.
Alive — Not even by the accident did they receive any damage from
Paul: 2 Cor. vii. 9.
13. Appointed — Gr. diazezayyevoc- In a middle signification. So
he had determined concerning himself. To go afoot — He preferred to
go on foot, although he had passed a sleepless night, and although
Assos was a town of difficult and dangerous approach.
15. TrogyUium — The name of a place, as in Wirtemberg, a cer
tain village is called Korb, (a basket,) with the same signification.
We came — Rapidly.
16. Determined — For Ephesus was behind. Spent the time — Not
even in Asia would Paul have passed time fruitlessly : but he consid
ered that he would have wasted it, if he had neglected greater results.
The day — The accusative of time. Of Pentecost — Time was press
ing : ver. 6. At the feast there were great crowds ; and therefore a
great opportunity for conversions.
17. [Elders— Called Bishops, Gr. intaxoTtouc, ver. 28. This fact

886 THE GNOMON OF THE NEW TESTAMENT.
was early noticed as contradicting the growing notion that prelatica]
Episcopacy is apostolic and essential. , Alf.J
18. Ye know — Happy is he who can thus begin by appealing to
his hearers' knowledge. 7 came into — Gr. ineftqv. This denotes
more than I came to ; for it signifies, I set foot on. After what man
ner — 'Qc, how, follows in ver. 20, equivalent ta an Anaphora [the
repetition of the same word in beginnings.] The whole time — [Eng.
Vers., at all seasons. J The — That is, the whole time I was with
you. 19. Serving — A noble idea of the servant of the Lord. The Lord
— Whose is the Church. With — Humility of mind, tears, and temp
tations, are concomitants : the act of serving itself is described in the
next verse. Humility of mind — This he recommends to the Ephesi
ans also in Eph. iv. 2. [Omit noXXwv, many. Tisch. Alf.J Tears—
Ver. 31 ; 2 Cor. ii. 4 ; Phil. iii. 18. A characteristic of Paul. Holy
tears shed by men and heroes, who seldom if ever weep for things in
the ordinary course of nature, furnish a remarkable instance of the
power, and an argument for the truth of Christianity. Yet joy is
compatible with these tears : ver. 24. Add the note, ver. 37. Temp
tations — The Jews' plots truly tried and exercised Paul's mind vari
ously. Of the Jews — The apostle of the Gentiles speaks of them
now as of foreigners.
20. 7 kept back — Ver. 27. There were considerations, which might
have led others to keep back many, or at least some things ; fear, the
favor of men, etc. That was profitable — These are to be taught ; the
remainder to be removed. Have showed — To this refer the publicly.'
Have taught — To this refer the privately. Not even the apostolic
functions, extensive as they were, were fully discharged by public
preaching. What then should pastors do ?
21. Repentance — The sum of those' things which are profitable, the
sum of Christian doctrine, the sum of the Divine counsel, is Repent
ance and Faith. Toward — Repentance, whereby men betake them
selves to God. Refer this to the Greeks, mentioned just before; and
re for faith to the Jews who betake themselves to Christ, mentioned a
little before. It is a Chiasmus [cross reference of pairs of words],
as in Philem. ver. 5, note. [Omit Xpiazbv, Christ. Tisch., Alf.J
22. And noiv behold I — These words are weightily repeated by
Anaphora [repetition of the same word in beginnings], in ver. 25.
Bound in spirit — Paul knew that he would be bound : and already he
was affected in mind as one bound, nor could he think of anything
else. [But bound in the (my) Spirit, rather means, In my journey tc ,
Jerusalem, I follow an inward compulsion, an irresistible drawing,

ACTS XX. 28. 887
which controls my choice. Mey.J Not knowing— We should not sup
pose that the apostles were omniscient. They depended by faith on
the Divine guidance. Paul knew concerning others, ver. 25 29-
concerning himself he was obliged to exercise implicit faith.
23. [Save that — Bonds and afflictions were indicated to Paul gene
rally. V. G. Add yoi, to me, after diayapzupezax, witnesseth.
Tisch., Alf.J In every city — It concerned all to know, and all pro
fited in seeing Paul's obedience, and in hearing him more eagerly, as
being about to see him no more. Hence too appeared the greatness
of their afflictions. Those which pertained to Paul himself were in
dicated to Paul by others. [Comp. ch. xxi. 4, 11.1
24. [There is much difference of reading here. The best text is,
dXX' oudevoc Xbyou noiouyat zrjv (puyfjv ztpiav ipauztp &>c zeXetwaat, etc.
Tisch., Alf, Mey., i. e., literally, of no word (account) esteem I my
life worthy for myself; that I may finish, etc. Mey. Alf. renders,
But I hold my life of no account, nor is it so precious to me, as the
finishing of my course. The wards yezd xapdc, with joy, must be
omitted. Tisch., Alf, etc.] None — No misfortune. Unto myself —
As concerns myself [ch. xxi. 13] ; Phil. i. 21, 22. The denial of
self. As — Supply, I count it dear. Finish — He finished it after a
very long time : 2 Tim. iv. 7, 8. Course — A speedy one. Of the
grace — Of the New Testament. Of God — This name is repeated
very forcibly in ver. 25, 27.
25. [Omit zou deou, of God. Tisch., Alf.J ShaU see no ru-re —
Paul wisely inserts this here. For so his other remarks the more
deeply affect his hearers' minds. Ye — The explanation follows, all,
etc. The apostle returned from Rome to Asia several years after :
but in the meantime almost all these persons died or removed else
where. At all events -the sense is this : 7 know that such things will
befall me as, without a peculiar Divine guidance, and that miraculous,
must deprive you of the power of seeing me. A Metalepsis [double
change of the consequent for the antecedent], (as in ch. xxi. 4.
26. Wherefore — This is deduced from ver. 20. 7 take you to
record — Your conscience will bear me witness. This is the force of
the middle verb. This day — This expression has great explanatory
power. Pure — This should be the chief care of one taking leave.
27. For — Therefore he who suppressed what he should have an
nounced, is not pure from the blood of his hearers.
28. Take heed — This care I delegate to you, ver. 31. To your
selves — First to yourselves, then to the flock. The Holy Ghost — The
Holy Spirit indirectly, through Paul, appointed them. Comp. ch.
xiv. 23. But a call, not truly given by the Holy Spirit, does not de-

THE GNOMON OF THE NEW TESTAMENT.
serve to be termed even an indirect call. Bishops — Gr. irttaxbnouc.
[The Eng. Vers, has hardly dealt fairly with the sacred text, in ren
dering this word Overseers. Here as everywhere it should be rendered
bishops, that the fact of elders and bishops being originally and apos-
tolwally synonymous might be apparent to the ordinary English reader.
Alf* At this time the name bishops was not yet customary and
distinctively applied : but here it has the meaning which its derivation
requires, and applies to all presbyters, whose title was a more usual
one, from its existence in the Jewish Church. Afterwards Timothy and
Titus, whom the apostles had set over the presbyters in a certain
peculiar manner, were entitled bishops : and yet the bishops also did
not cease to be called presbyters : Tit. i. 7, 5 ; 1 Pet. v. 2, 1 ; Phil.
i. 1. The Church of God — [The true reading is zrjv ixxXqaiav zou
Kupiou, the Church of the Lord. Tisch., Mey., De W., etc. Alf.,
defends the common text, of God; but on insufficient grounds.]
Many, with the Slavonic Version, zqv ixxX:qaiav Kupiou xai Oeoiu, the
church of the Lord and of God. .Paul often uses the title, the
Church of God, in the Epp. to the Thess., Cor., Gal., Tim., never the
Church of the Lord. Nor does he at all use the expression, Lord
and God, interposing the particle and. We are therefore to readme
Church of God : although, if in this passage Paul said Church of the
Lord, according to the parallelism of the Old Testament, it would be
the Church of Jehovah. Which he hath purchased — This therefore
is a most precious flock. His own — For it is the blood of the Son
of God : 1 John i. 7.
29. 7— A sure prediction. Enter in — From elsewhere. In con
trast with, of your own selves, ver. 30. Concerning both kinds of
pests among the Ephesians, see Rev. ii. 2, 6. After — Immediately
after the departure and death of the apostles, , the church lost much
of its purity, as appears from the apostles' predictions, warnings, and
complaints. As to the church of the Ephesians, see the Epp. to Tim.
and the writings ,of John. After my coming — Gr. dipt^tv, [usually
arrival, but here1 the Eng. Vers, seems to be right, departing. Mey.,
etc. But perhaps, put absolutely, it must mean death. Alf.J Hesy
chius says, aiftqtc, that is, eipodoc, arrival, rtapouaia, presence. Comp.
Rom. xvi. 19, note. Nor does diploic signify departure. Zosimus,
lib. v. : yeza zqv \Oviopiou eic rrjv Pdftevvav dtpi^tv, that is, after Ho-
norius had set out from Ravenna to Bononia. Eusebius, yeza zqv etc
ijydc &<ft£tv (zou Xptazou) b veibc ittupTtoX.eizo, after his (Christ's) com
ing to -m, the temple was consumed. Therefore the sense is, First
Paul came : afterwards shall cone wolves. Comp. John v. 43.

ACTS XX. 3 5. 889
Wolves— Allegorical. Not sparing— A Meiosis [less said than meant] ;
shat is, most destructive. It is the part of a pastor to spare.
30. To draw away — From their simplicity towards Christ, and from
the unity of the body. This is characteristic of a false teacher, to
wish that the disciples should depend on himself alone.
31. Watch — A pastoral expression. By night — every one — This
was great watchfulness. [And if this was an apostle's duty, how much
more is it a pastor's ! V. G.J
32. [Omit ddeXipoi, brethren. Tisch., Alf.J To the word of his
grace — A description of the Gospel occurs in ver. 24. Who is able
st as Eng. Vers., which.J Refer the words to God. For the Word
could not .be said to give the inheritance. This is the act of God.
Mey., Alf.J Often God's power is mentioned; for concerning the
Father's willingness, believers are sure: they shall experience his
power. Holy men desire it; God is able. Rom. xvi. 25; Eph. iii.
10; Jude v. 24 ; 2 Tim. i. 12. To build you up — Gr. i-KOtxodopqaat.
God, by Paul, had built them: God, even without Paul, could further
build them up [force of intj. Give — The end of faith. [Omit byiv,
you, after douvat, give. Tisch., Alf.J Among — Communion of the
saints : 2 Thess. ii. 1. Sanctified — So they are called, not excluding
Jewish believers, ch. xxvi. 18. Therefore, iv, among, not obv, with,
is used, so that the Ephesians may be included. In the same sense
they are termed called to be saints, Rom. i. 7 ; 1 Cor. i. 2. More
over, believing Jews, not to the exclusion of the Gentiles, are termed
aftot, saints, peculiarly: Rom. xv. 25, 26, 31; 1 Cor. xvi. 1, 15;
Eph. ii. 19, iii. 8 ; 2 Thess. i. 10; Ps. cxlviii. 14. See Rom. xi. 16.
All — Paul had a very great knowledge and remembrance of these.
He therefore includes all.
33. Silver — The second portion of his farewell. Paul shows all
things. So Samuel, 1 Sam. xii. 3.
34. [Omit de, and; (Eng. Vers., yea.) Tisch., Alf.J These — Har
dened with labor, as ye see.
35. AU things — how that — That is, as I have showed you all things,
so also this, that, etc. If I had not shown you this, I should not
have shown you all things. 7 have showed— By actual example. You
— The overseers. He admonishes these by his own example, courte
ously, without precept. Therefore in ver. 33 he does not say, of none
of you,- vthich was self-evident; but no man's, viz., of my hearers.
The weak—In faith, 1 Cor. ix. 6, 22. [Rather, the poor, as the con
text requires. Alf.J To remember — With actual obedience. The
words— So the ancient manuscripts, and with them the Latin Vulgate.
It is an intermediate reading. Others read zbv Xbyov, the word
112

890 THE GNOMON jf the new testament.
Most read ziov Xoyiov, the words, which has arisen from the allitera
tion to the preceding ziov. John xv. 20, remember the word. Said—<
Doubtless the disciples remembered many saying of Jestjs, which are
not read in Scripture at present. Blessed — Divine. To give, is to
imitate the blessed God, and to have a rewarder, Luke xiv. 14. To
give — An instance of the Divine giving occurs at ver. 32. To re
ceive — Although lawfully. The world is of another opinion ; expressed
by an old poet in Athenseus :. Demosthenes has fifty talents ; happy is
he, if he shares it with no one. And Metrocles has received much
money. Foolish is he who gives, fortunate is he who receives.
36. Kneeled down — With glowing spirit, in public, ch. xxi. 5.
37. Sore — The tenderest and sweetest affections reign here. No
book in the world equals Scripture, even as regards the manners and
affections. All — Even tears prove how much the successive ages of
men degenerate. Formerly both men and good men, and heroes
themselves (even among the Gentiles), wept readily, even in a body.
Judg. ii. 4, 5 ; 1 Sam. xxx. 4. Now .when all things are more effemi
nate, yet tears are permitted only to women and boys.
38. Sorrowing — How great hereafter will be the grief of the lost,
to be deprived of the sight of God, of the angels, and of the elect!

CHAPTER XXI.

1. After we had torn ourselves from them — Gr. dnooxaoOevzac,
[more forcible than Eng. Vers., were gotten. J From them — Not without
much grief, with difficulty. Coos — Gr. Kw. Gaza writes that this is
Attic for Kiov.
3. Tyre — Where it was foretold that Christians would be, in Ps.
lxxxvii. 4. Comp. with that psalm, concerning the people of Philis-
tia and Ethiopia, Acts viii. 40, ver. 27. [Her burden — So frequently
does God's kingdom adapt itself to the outward opportunities of the
world : but God secretly directs worldly things to advance his king
dom. V. G.J
4. Finding — When we had sought them. At one time they were
alone, at another with the brethren. Seven — So that they also en
joyed a Sabbath there. Paul was in haste, but in a good way. Said

ACTS XXI. 13. ^91
—The Spirit signified that bonds awaited Paul: theiHIbre the disci
ple begged him not to go.
5. It came to pass that we accomplished — This is more than if he
should say [as Eng. Vers.] we had accomplished. It came to pass
that without hindrance we stayed at Tyre. Those days — Which we
had determined. With wives and children — A great number, differ
ently from the custom of the world. Out — A long way, through so
great a city. [On the shore — -'Not as an escort, but to bid farewell.
V. G. For npooqusdye&a, xai darraadyevot, etc. And prayed. And
when we had taken, etc., (so Alf.) Tisch. reads npocsusdysvot
ditqaTiaadye&a ; having prayed, we took our leave, etc.]
6. Taken leave one of another — With this word are connected both
we took ship, and they returned.
7. Our course — Our whole voyage from Macedonia, ch. xx. 6. The
brethren — Whom we knew there.
8. [Omit ol Ttepi zbv IlauX&v, that were of Paul's company. Tisch.,
Alf.J To Cesarea — Here especially Paul's imprisonment is foretold ;
and to this place, moreover, he was to go as a prisoner : ch; xxiii. 33.
The Evangelist — Ch. viii. 5, 35, 40. [Since not the fact that he had
been one of the seven deacons, but that he was now an Evangelist,
made him important to the travelers, we ought to render, ivhieh was
the Evangelist among the seven; that is, he of the seven who was
called to be an Evangelist. Mey.J Which was — Ch. vi. 5. Paul
probably had some business with Philip as to the care of the poor,
ver. 15 : although there was no community of goods, except at Jeru
salem : nor did it continue after the scattering abroad, of which ch.
viii. 1, treats ; when we may suppose that whatever was on hand was
divided among those who departed and those who remained, accord
ing to their need. Otherwise Philip could not have departed thence :
viii. 5, 40.
9. Which did prophesy — The prediction and representation of
Paul's imprisonment would not however have been so becoming to
these as to Agabus. Philip was an Evangelist: his daughters pro
phesied. A prophet is greater than an Evangelist : Eph. iv. 11.
11. His own — Not Paul's. The nearer Paul comes, the more ex
press is the prediction that prepares him. [Transpose feet and hands,
Tisch., Alf.J Aeyet — dxj, saith.
12. Besought — Paul knew that in that prediction there was the
force of a precept : his companions and the people did not know it.
13. [For de, then, Tisch. reads ze, and. But Alf. with more rea
son, (after Lach.) reads zbzs drisxpl&q, then answered, i. e., it was
then that Paul answered.J Break — The apostles were not altogether

892 THE GNOMON OF THE NEW TESTAMENT.
without human affections. To be bound — Ver. 11. 7 am ready — .
The burden is light to him who is ready.
14. When he would not be persuaded — One is often moved for the
sake of others, who is not moved on his own account. Hence Paul's
firmness is perceived. We ceased — With pious modesty. The will
— They acknowledge, hereby, that this was known to Paul.
15. We made ready — Gr. iizioxeuaadyevot. [So Tisch. Alf, etc.
The common text, with] the inferior reading, dnoaxeuaadyevoi, having
discharged our luggage, would be appropriate to their arrival. [The
meaning is, having packed up, i. e., made ready our luggage for a fur
ther journey. Mey. The Eng. Vers., took up our carriages, uses the
term carriages in the obsolete sense of anything carried, i. e., luggage.
Alf. So Worcester.J But they were then departing, and carrying
alms to Jerusalem : ch. xxiv. 17. This was the preparation. Hesy
chius explains imaxeuaadyevoi, as equipped.
16. Also — Supply some. With whom — Resolve the words thus :
brought us to Mnason, with whom, etc. [ Who led us to a certain man
of Cyprus, Mnason, an old disciple, with whom we were to lodge.
De W. So Mey., etc., not as in Eng. Ver.J An old disciple — A
beautiful eulogium.
18. Following — Without delay. With us — So that our agreement
with him might be evident : Gal. i. 2.
20. [For Kuptov, the Lord, rea d debv, God. Tisch., Alf.J How
many thousands — Comp. Jer. iii. 14, etc. Among all these circum
cision gradually died out ; and of these, a great part was doubtless
mixed up with the Gentiles who believed. Wherefore Abraham's
seed has not perished in so great numbers as you would suppose, dur
ing so many ages. [For loudaiwv, of the Jews. Tisch. (not Alf.)
reads iv zoic loudaiotc, among the Jews.J
21. Are informed — [Or rather, they were sedulously informed.
Alf.J Not merely by rumor, but through exaggerated statements,
they are persuaded of this. The customs — Of the Jews.
22. What is it therefore — A common formula. Come together —
To hear what God hath done through thee, [and what thy doctrine is.
V. G.J Ver. 19 : ch. xiv. 27.
23. We say — [The greatest trust between man and man is the
trust of giving counsel. Bacon in F.J This counsel arose from spir
itual, not from carnal policy. Paul himself had adopted a somewhat
similar course already : ch. xviii. 18. We have — Those four men
therefore were Christians.
24. [Render, These take to thee, (as thy companions,) and become
a Nazarite (ayvia&qzt, be consecrated, Sept. Num. vi. 3.), and pray for

ACTS XXI. 33. 893
them. Mey.J Take— As though thou wert the principal one of them.
Be at charges — It was accounted a great kindness, and a pro.of of
great zeal, to defray the expense of sacrifices for needy Nazarites*.
That— Implying in what respect Paul should do like those men.
Those men only when they had obtained the means, could have their
heads shaven for such a purpose. [For yvioat, may know, read yvibaov-
zat, shall know. Tisch., Alf.J Know — From a ceremony so conspicu
ous. All — Ver. 22. Nothing — They are false. [There are manifest
antitheses between the words of ver. 21 and of ver. 25. V. G.J
Thyself also — Not merely not deterring others. The Gentiles were
not compelled, the Jews were not forbidden, to circumcise. Construe
with keepest.
25. The Gentiles — In contrast with the Jews and Paul himself.
By parity of reasoning, this equally pertained to the Jews, except
that the Jews had always observed these precepts. Concluded — That
they keep themselves — The intervening words, that they observe no
such thing, save only, savor of a paraphrase. The old authorities
have not the words.
26. Then — Great readiness. To signify — Namely, to the priests,
the ministers of the temple. Mey.J The accomplishment — About to be :
ver. 27, the seven days ; Num. vi. 9, 13.
27. The seven — The at, the, relates to those days of which ver.
26 treats.
28. [Crying — As though it were some wild beast, hard to catch or
overcome ! Chrysost. in F.J
29. With him — We should be anxious, but not too much so, \o
maintain our intercourse with the saints, however little it may please
the ungodly. Paul did not introduce Trophimus into the temple :
and yet he did not wholly shun him because of the Jews. They sup
posed — Zealots often err in their suppositions.
30. The doors — Lest Paul should avail himself of the protection
of the temple.
31. To kill — With blows, ver. 32. Came — To the Antonian tower,
where there was usually a Roman garrison and camp. Tidinys —
Sudden. 32. Immediately — He supposed that delay was dangerous : ver. 38.
33. Took^-This captivity of Paul was both a protection, and
afforded him the opportunity of preaching the Gospel the more safely,
in spite of every disturbance, ch. xxii. 22, and that, too, in places
otherwise utterly inaccessible to him : ver. 40, ch. xxviii. 31. De
manded — Of the crowd indiscriminately, it being his first approach :

894 THE GNOMON OF THE NEW TESTAMENT.
ver. 34. Who, what — Two heads of inquiry, both concerning the
saints and concerning the ungodly.
' 34. The castle — Which the Roman garrison held.
35. So it was — An auxiliary verb, akin to it came to pass.
36. For — The people's violence and impetuosity appear from their
cries. 37. Was to be led — By a most direct guidance of Divine wisdom,
Paul seizes this most fitting opportunity to speak. May I — He ad
dresses him modestly.
38. Art thou not? — The captain of the soldiers reasoned thus:
Paul speaks Greek ; therefore he is the Egyptian. [But render, thou
art not then (as I believed) that, etc. The inference of the captain
is just the opposite of what Beng. supposes. His speaking Greek
proves to Lysias that he is not that Egyptian. Alf. From the times
of Alexander the Great, the Greek tongue flourished in Egypt.
V. G.J
39. Indeed — Gr. yev, [not rendered in Eng. Vers.] Mev gives
character to the beginning of a speech: ch. xxii. 3. [To speak —
How prudently did the apostle forthwith avail himself of the oppor
tunity afforded by circumstances ! Wheresoever he beheld a multitude,
the desire of speaking seized him : ch. xix. 30. V. G.J
40. [On the stairs — What an advantage did Paul's captivity pro
cure for him, even at its very beginning ! V. G.J

CHAPTER XXII.

1. Fathers — There were present high priests and elders. Now —
Heretofore they had not heard him because of the tumult. His de
fence has reference to ch. xxi. 28 ; for as there, so also here, mention
is made of Paul's person, ver. 3 ; of the people and of the law, ver.
3, 5, 12 ; of the temple, ver. 17 ; of the teaching of all men, ver. 15
-17, 21 ; and of the truth of the doctrine, ver. 6, etc. Moreover, he
treats these topics forcibly as his time was limited.
2. In the Hebrew tongue — Many seem to have been previously
ignorant that the disturbance was raised about a man who even knew
Hebrew.

ACTS XXII. 14. 895
3. 7— By this defence the cry is refuted of which ch. xxi. 28
treated. For the weightiest reasons, and most judiciously, Paul says
so much of himself here, and in ch. xxvi. 4, 5. Comp. 1 Pet. ii. 9.
Verily — There follows de, yet, in ver. 6. A man — This speech is
singularly clear and distinct. At the feet — The teacher, on the other
hand, is said to be at the head of his disciple : 2 Kings ii. 3. The
teacher sits : the pupil sits in a lower place, or stands ; sometimes
the pupils even prostrated themselves. [Render, according to the strict
acceptation ofthe law of the (my) fathers. Alf. So Mey.J The per
fect manner — The choice system, peculiar to the Pharisees : ch. xxvi.
5. Zealous towards God — ZqXiozrjc is a word intermediate between
a good and a bad sense : IfrfXiozqc Qeou, one zealous towards God, is
used as ^rjXoc 6eou, a zeal towards God, Rom. x. 2. Both passages
have a degree of Mimesis [allusion to another's language or sentiments
which we are refuting] : for the Jews thought that they honored God
in proportion as they detracted from Jesus Christ. As — A concilia
tory argument. Ye — Ch. xxi. 28, 36.
4. This way — Christianity. At first he speaks indefinitely. Bind
ing — An appropriate word, employed by one bound.
5. Doth bear me witness — He evidently could bear Paul witness :
Paul does not doubt his willingness to do so ; hence he speaks kindly.
Afterwards in ch. xxvi. 5, more severely. Brethren — Jews: ch.
ii. 29.
6. [As I- — It is an excellent thing when one can rightly detail his
own conversion. Many are thus converted, unless they have been
hardened beyond measure, ver. 19. V. G.J About noon — All things
were done in clear day-light.
7. [Me — It is he that is stoned in Stephen, flayed in Bartholo
mew, roasted on St. Lawrence's gridiron, and burnt in Polycarp.
Taylor in F.J
10. Are appointed for thee — The Divine appointment is the sphere
of the godly : whatever they do represents that appointment.
12. Dwelt — Understand there, as in ch. xiii. 1. They knew An
anias well. These inhabitants may seem to be contrasted with the
vagabond Jews, ch. xix. 13.
13. [Render, dveftXetfa, Ireceived sight and looked upon him. The
two senses of the word here ran together. De W.J
14. The God of our fathers — Ch. iii. 13, note. Hath chosen thee
—Ananias affirms that this vision was vouchsafed to Paul graciously,
not in wrath. His will— A righteous will, set forth in Christ : ch.
xx. 27; John vi. 38, 39. To see that Just One— A peculiar benefit.
Christ, always just, is now also wholly exempt even from the sin of

896 THE GNOMON OF THE NEW TESTAMENT.
«
others, which had been laid on him : Heb. ix. 28. Since his depart
ure to the Father, as our 1 John ii. 1, we do not now see him, John
xvi. 10 ; and yet he was beheld by Paul. Moreover he is just, be
cause he fulfilled all the Father's will in himself, and fulfills it in us.
This his justice is the sum of the Gospel, of which Paul is made the
witness. Paul also afterwards saw this Just One : ver. 18, ch.
xxvi. 16.
15. Witness — By seeing and hearing: ver. 14. All — Even the
Gentiles. 16. Why tarriest thou ? — Quickly, saith he, strive to pass from
grief to peace. Wash away — Receiving baptism. [For zou Kupiou,
the name of the Lord, read auzou, his name. Tisch., Alf.J
17. When I was come again — -Paul's first return is mentioned in
ch, ix. 26. The genitive Ttpoaeuyopevou you, while I prayed, to
which the Latin ablative answers, follows this dative, for these words
have more connection with the trance. In the temple — He shows that
he pays lawful honor to the temple.
18. Him — Jesus, ver. 8. .Make haste — -Because of the plot laid
for thee, and that thou mayest the sooner preach elsewhere. They
will not receive — Tapeinosis [softened expression]; that is, they will
oppose thy testimony.
19. They — Paul thought that his conversion was so effectual an
argument, that even the Jews would be moved by it; but the Lord
answers, that the Gentiles rather will be moved by it.
20. I also — The converted man retains the humble remembranco
of his sins, and always confesses them. [Omit zfj dvaipeaet auzou,
unto his death. Tisch., Alf.J
21. Unto the Gentiles — He implies, though' indirectly, that the
tidings of Jesus Christ would reach even the Romans.
22. This — Concerning the Gentiles. Nor did they willingly hear
him as to Jesus. Earth — They consider him unworthy to be borne
by the earth.
23. [Cast off — Not merely shook (Alf, De W., after Chrysost.) but
threw off, as if to make ready for stoning him, and threw dust, as a
symbol of stoning. Mey.J They threw dust into the air — With most
violent passion.
24. To be'brought — From the stairs, where he had been standing.
That he should be examined by scourging — That he might as speedily
as possible confess. They cried so against him — Gr. ineiptbvouv. Used
also of hearers to applaud one making a speech : ch. xii. 22.
25. They stretched him out — [Eng. Vers., bound him,J Gr. npoe-
zetvav. That Paul's back might be the more entirely exposed to the

acts xxiii. 1. 897
strokes. This act of stretching out is ascribed neither to the centu
rion, who merely stood by, nor to the chief captain, who did not even
stand by ; but to those of whom the beginning of ver. 29 speaks.
With thongs — Wherewith they bound him, to receive the strokes.
Scourges were threatened; but the thongs differ from them, being
used for binding him who was to be examined by scourges. A man
that is a Roman — It was an evil deed, as Cicero says, to bind a Ro
man citizen : it was heinous crime to scourge him. Paul did not
appeal to his right of citizenship against the bonds, ver. 29 ; for these
had been foretold: he did appeal to it against the scourging, that he
might defend his body and life, intending hereafter to preach the
Gospel. And — And that too. For you — Emphatic. For it was
allowed nowhere.
26. The chief captain — Who had been absent. [Omit opa, take
heed. Tisch., Alf, etc. Read, what wilt thou do ? For, etc.] For
— Nay, there were stronger reasons for taking heed; as this that
he was God's servant.
28. 7 — Paul's freedom of speech is therein indicated.
29. [Straightway — If thou hast any design against any of the sons
of God, as soon as thou hast discovered that he is such, desist. V. G.J
Was afraid — Because of the great penalty. And because — This de
pends not on kneio, but on was afraid.
30. 77e was accused — He had yet heard no accusation, but had un
derstood that there was one. He loosed — For a time: for, in ch.
xxiii. 18, he is again said . to be bound. Comp. ch. xxiv. 27, xxvi.
29. [Omit drib ziov deayibv, from his bands. Tisch., Alf.J Com
manded — So much .diminished was the influence of the people. [For
iXd-eiv, to come, appear, read auvsXd-eiv, to assemble. Tisch., Alf.J At
the usual place. [Omit auziov, their. Tisch., Alf. Read, the council
(Sanhedrim.)] Brought down — From the camp to the city, which lay
beneath.

CHAPTER XXIII.

1. Earnestly beholding — With a countenance indicative of a good
conscience ; waiting also to see whether any one of the chief priests
113

898 THE GNOMON OF THE NEW TESTAMENT.
would ask any question. 7 — By this declaration he brought it about*
that no former act of his could be charged against him, but that what
he was about to state in the end of ver. 6, might be alleged as the
sole cause of his imprisonment: ch. xxiv. 21. Conscience — Ch. xxiv.
16 ; 2 Cor. i. 12. Paul speaks especially of his state after conver
sion : for concerning his former state no one raised any controversy
with him. And yet even in his former state, although in error, he
had obeyed conscience, and had done nothing which could constitute
him outwardly guilty. Now, since he has not cast away what good he
formerly had, but has received better things, the light of his present
state illumined his former condition. Before God — Although all men
did not approve of it. [Paul means, So far from neglecting the law,
I have served God as a covenant Jew, faithfully to this day. Alf.J
2. And — No one, however hostile, should have been displeased at
Paul's speech. He interrupts him when about to say more, [and even
attempts to charge him with falsehood. V. G.J The High Priest —
Not one of the many of whom ch. xxii. 30 treats. Commanded —
Without any cause. Him — Ananias. The mouth — As speaking im
properly. 3. Shall smite thee — Retribution is predicted by Paul. Thou whit'ed
wall — White lime without, clay within. The lime is the semblance
and color of justice ; the part within is injustice. The High Priest
himself was so blinded by that semblance of justice that he embraced
wrong rather than right. Perhaps also he had hoary hairs or a white
robe. Thou also — Gr. xai au. Kai in the very beginning of a re
proving speech is equivalent to therefore : but here at the beginning,
it is used literally. Thou too — Not merely the rest; thou, who
wouldst seem a defender of the law. [Even if we do not blame this
reply, we may well contrast it with that of Jesus: John xviii. 22, 23;
our only model and example. Alf.J
4. God's — They make the sanctity of the High Priest their plea.
5. 7 wist not — Paul, although he had been absent for several years,
ch. xxiv. 17, yet knew the Chief Priest, ch. xxii. 5, since he also
knew the others, ver. 6 ; and if he had not known him, he might
have known him now from the very place where he was doubtless sit
ting, and from the number of the bystanders : nor was the council so
hastily convened, that the High Priest did not occupy a prominent
place. Therefore 7 did not know may be interpreted as modestly
said for, it did not come into my mind. So, I know not, 1 Cor. i. 16.
Comp. 1 Cor. xii. 2, note, and xv. 34, note ; Phil. iv. 15 ; Luke ix.
55; 2 Sam. xix. 22; Lev. v. 4. This phrase most appropriately
expresses the varied feeling (ijdoc) of the apostle, partly in relation

acts xxi ii. 6. 899
to the bystanders, whom he thus appeased, especially by the addition
of the term Brethren, and by quoting Moses's commandment as to
not speaking evil of rulers ; partly in relation to Ananias, whose be
haviour and command indicated any one rather than the High Priest ;
partly in relation to Paul himself, whom a peculiar influence had in
wardly elevated in spirit, and who, after having fulfilled the prompting
of that influence, presently after fell back upon that ordinary princi
ple of not speaking evil of rulers. Similarly Paul often, through
modesty, judged and spake of those things which he did by Divine
direction as if they had been done under a human impulse. See
Rom. xv. 15 ; 1 Cor. ix. 17, 18 ; 2 Cor. xi. 8, 9, notes. We glance
at the cause of this liberty in the notes on 1 Cor. vii. 25. Further
more, from what we have said, it is also clear how Paul could have
thus addressed him whom he knew merely to be sitting as a judge,
without violating the law, which treats altogether of rulers. [It is
written— Exod. xxii. 28. V. G.J
6. He cried out — Making an open acknowledgment, that all in the
crowd might hear : ch. xxiv. 21. Here the saying held good, in a
great measure, divide, and command. Paul did not use crafty reasoning
or logical trickery, but simply invites to his defence those who were
nearer the truth. I am a Pharisee — According to my former train
ing : and am still such as regards faith in the resurrection. The son
of a Pharisee — Others read, the son of Pharisees, whose testimony
Tertullian confirms. [This is the true reading, ulbc (Paptaaiiov, son
of Pharisees; i. e., by long descent a pure Pharisee. Alf. So Tisch.,
etc.] Moreover Paul calls himself a son of the Pharisees, not mean
ing his preceptors, which would be tautological, a Pharisee, a son of
the Pharisees, nor does Paul mention in ch. xxii. 3, a number of
teachers, but Gamaliel alone ; but he means that his parents, or father
and grandfather or forefathers, were Pharisees : comp. 2 Tim. i. 3.
Thus there is a Climax : a Pharisee, the son of Pharisees. Of the
hope and resurrection — A Hendiadys [use of two nouns to express
one idea ; the hope of the resurrectionj ; for it was the resurrection
that they hoped for. I am called in question — In the present trial, in
which Ananias acts as president, saith Paul, it has come to this, that
the hope of the resurrection of the dead is impugned. Ananias's pre
decessors had been Sadducees, ch. v. 17, and now also he himself was
a Sadducee. Now, when more than twenty years had elapsed since
Christ's resurrection, they did not so unceasingly assail the preaching
Jesus Christ and his resurrection, as the doctrine itself of the resur
rection of the dead, which was long ago odious to them ; as indeed
they had already assailed it ; ch. iv. 2 : whereas the Pharisees, in this

900 THE GNOMON OF THE NEW TESTAMENT.
respect, were nearer the Christian faith. Therefore Paul conciliates
them to himself, while the Sadducees were the more enraged in con
sequence. This therefore became at that time the state of the con
troversy, which Paul earnestly and firmly mentions afterwards, ch.
xxiv. 15, 21, xxvi. 6, 7, xxviii. 20.
7. The multitude — Of the associate judges, who favored each of
the two sects.
8. Nor spirit — Spirit, as opposed to angel, means here the spirit
of a man who is dead : comp. note on ver. 9 ; Matt. xiv. 2 ; Luke
xxiv. 37. Both — One of these points is the resurrection ; the other
is, angels and other spirits. The difference of the particles yqde,
yqze, but not, and not [Eng. Vers., neither — norj, accords with this,
for of these particles the former gives an adversative, the latter a copu
lative force to the negation.
9. A great cry — Disgracefully. The scribes — Each sect has its
learned and unlearned men : the former are usually the spokesmen to
their party. [Render, But what if a spirit genus) or an angel (species)
have spoken to him ? Alf. Omit yrj -d^eopa^iopev, let us not fight
against God. Tisch., Alf.J Spirit — Paul was defending the resur
rection : now also the Pharisees urge the subject of the spirits, against
the Sadducees. Hath spoken to him — They take wrhat pleases them
of Paul's words : comp. ch. xxii. 6, 7 : they cast aside the rest. Or
angel — Paul did not say this ; but the Pharisees add it against the
Sadducees. Here his speech is cut short : and Luke skillfully relates
the words of the scribes broken off by the tumult, suspending the
conclusion to the particle ei, if, as he does to the x&v, and if, Luke
xiii. 9.
10. The chief captain — What think you the soldier thought of the
quarrel of so great a body ? he was afterwards to hear of worse
things: ver. 21. By them — [Eng. Vers., of them. J Some defended,
others rushed upon him.
11. The night following — When dangers have reached their height,
then especially does the Lord manifest himself with his consolation.
The Divine promises were given, as to the people in the Old Testa
ment, so to the saints individually, especially when all things might
seem to them hopeless : comp. ver. 16, ch. xxvii. 23 ; 2 Tim. iv. 17.
The Lord — Jesus. What Paul had contemplated in spirit, ch. xix.
21, the Lord confirms, now at the proper time. A third declaration
is added by the angel of God : ch. xxvii. 23, 24. Accordingly from
this chapter xxiii., this book chiefly treats of the apostolical testi
mony accomplished by Paul at Rome : 2 Tim. iv. 17. But if the
defenders of Peter's supremacy had found either the whole or only

ACTS XXIII. 23. 901
the half of this ascribed to Peter, how they would urge it ! [Omit
IlauXe, Paul. Tisch., Alf.J Thou hast testified — Especially during
the days just preceding. In Jerusalem, at Rome — The two metro
politan cities of the world. Thou must — Danger in God's eyes is
nothing. The very hindrances are advantageous. Also — To him who
hath shall be given. At Rome — The promise, reaching to a distance,
embraced everything nearer. Paul shall bear witness at Rome :
therefore he shall come to Rome : therefore he shall escape the Jews'
plots, and the dangers of the sea, and injury from the viper.
12. [For xivec ziov loudaimv, certain of the Jews, read ol louddtot,
the Jews. Tisch., Alf.J Saying — Most rashly, even though they had
had good cause. How perplexed they were, when they could not
accomplish it !
14. To the chief priests — Who however should have prevented it.
Nothing — Either food or drink.
15. Ye — With this are connected, with the council. They unite
treachery and violence. Signify — Supply eauzouc, yourselves [that
is, make yourselves manifest to] comp. ver. 22. [Omit a'upiov, to
morrow. Tisch., Alf. Render, for you to determine with greater
accuracy his matters. Alf.J
16. Heard — They managed the business with too little secrecy, not
supposing that there would be any one to communicate the fact to
Paul or to the chief captain.
17, One — For there were several. The chief captain — It was
safer to tell the chief captain himself.
19. Took him — To encourage the youth.
20. [For yeXXovzsc, read yeXXtov, Tisch., Alf. Render, as though
about to enquire, etc.]
21. Ready— To kill him.
23. Two hundred spearmen— Gr. ds&oXdftouc- Whether we read
thus, or from one very old manuscript, de&oftbXouc, the word expresses
an unknown kind of soldiers. [The former is doubtless the true
reading, Tisch., etc. ; but the word has not been clearly explained.
Alf. Most probably a kind of light armed troops. The word means
simply grasping with the right hand, and seems to refer to the kind
of arms they bore. Mey.J Therefore we may the more wonder that
two hundred of them were in this case ordered to be prepared. An
Arabic rendering, mentioned in Erpenius and Ludovicus de Dieu, has
eighty. If other witnesses were added to this Arabian one, dtaxoai-
ouc, two hundred, might seem to have crept in from what precedes.
At all events far too many soldiers were put in motion against more
than forty zealots.

902 THE GNOMON OF THE NEW TESTAMENT.
24. And provide them beasts — From the recitative style a transi
tion is here made to the narrative, contrary to the style of beginning
in ver. 22 : for in the recitative style it would be said dtaaw^qze, that
ye may bring Mm safe, not dtaamawat, that they miyht bring him safe.
Moreover the narrative style suits the subject itself: because the
chief captain did not immediately intimate the cause of their journey.
Set on — We read but once of Paul having been on horseback, and that
not voluntarily : comp. ch. xx. 13. The governor — There is added
in more recent Latin copies, [for he feared lest perchance the Jews
should seize and kill him, and that he himself should be afterwards
slandered, as being about to receive money.J And so the Germ. Bible
of Mentz, printed in A. D. 1462, omitting, as being about to receive
money. 25. After this form — 1 Mace. xv. 2, ijaav (in-tazoXai) nepteyouaat
zbv zpbrzov zouzov, the letters were after this manner. Form — This,
which was doubtless written in Latin, and preserved in the Roman
archives, afterwards convinced the Romans, when they read it, of the
truth of the apostolic history.
27. The man — [The, not expressed in Eng. Vers.] So he calls
him by way of honor, and again in ver. 30. I rescued — [A lie. See
ch. xxi. 31-34, and xxii. 25, etc. For the next verse shows that he
did not mean the second rescue, xxiii. 10. Mey.J Lysias says no
thing of the scourging : ch. xxii. 24. Festus employs the same arti
fice : ch. xxv. 20, 25. Having understood — He did not learn it before
[his seizure of Paul] but afterwards.
30. It was told — Upon this, as a verb of declaring, the infinitive
ye/Jetv, to be about to, depends. [Omit brtb ziov loudaiwv, by the
Jews. Tisch., Alf. The meaning then is, how that a plot would be
laid for the man. Also for Xeyetv zd rtpbc auzbv, to say — what ihey
had against Mm, Tisch. (not Alf.) reads XJyeiv auzobc, to speak —
themselves. Also omit ippioao, farewell. Tisch., Alf.J
33. [To Cesarea — Paul's stay in this metropolis greatly aided the
Gospel cause. Nevertheless he was himself here placed in the midst
of Gentiles and strangers. V. G.J
34. [Omit 6 ijyeyibv, the governor. Tisch., Alf.J Read, when he
had, etc.] - Of what — Paul was a Roman citizen : hence Felix asks
him respecting his province.
35. 7 will hear — It would have been better to hear the case
as soon as possible. [For ixeXeuae re, and he commanded, read
xeXebaac, having commanded. Tisch., Alf.J To be kept — So Paul had
time to pray and meditate in quiet.

ACTS XXIV. 9. 903

CHAPTER XXIV.
1. Five— That is, on the fifth day after Paul's departure to Cesarea.
Mey., Alf.J They hasten. A Sabbath seems to have intervened,
Ananias— Who was hostile to Paul. Orator— This is the only pas
sage in all Scripture where an orator, and the term orator, occur.
Tertullus — He seems to' have been an Italian. Informed — Intransi
tive : ch. xxv. 2, 15, xxiii. 15; 2 Mace. iii. 7, xi. 29.
2. When he was called- forth — Kindly. He was not brought, as
ch. xxv. 6.
3. Great— A speech wholly unlike Paul's, which was true, modest,
sound, and unvarnished. Felix was a wicked man, and hateful to the
Jews. Quietness — Peace, a blessing most desirable in a state. Very
worthy deeds — A word grand in itself; which Tertullus borrowed
from philosophy : and hence there is no epithet added. Others fol
low in the same clause. Providence — This term they often applied
to the gods.
4. Notwithstanding — He implies that more might have been said
in praise of Felix. Understand yev, indeed, in ver. 3, to answer tc
de, notwithstanding, here.
5. A pestilent fellow — 1 Mace. xv. 3, dvdpec Xoiyoi, pestilent men.
Seditions — Gr. azdasic. So the best manuscripts. [Tisch., Alf,
etc., retain azdatv, sedition.J Sedition was a hateful term among Ro
mans and Jews. [Had they actually found him a mover of sedition,
they would have proclaimed him the benefactor and saviour of their
nation. Chrysost. in 7".] Of the Nazarenes — A name of Christians,
taken from our Lord's surname, which Paul does not refuse : ver. 14.
6. Attempted— Gr. ineipaae, [better than Eng. Ver., hath gone
about.J This verb may be understood of a mere attempt, or else of
a successful effort : therefore it was a term suited for creating odium.
[The passage beginning, xai xazd zbv, and would have judged, etc.,
ver. 6, and ending with iyyea&ai ini as, ver. 8, is omitted by Tisch.,
Mey., and strongly suspected by Alf. It seems to be no part of the
original text.]
8. By examining of whom — That is, Paul.
9. Assented — Gr. auvertedevzo. [LiteraUy, joined in setting upon
.him, i. e., bore out Tertullus in his charges. Alf.J An appropriate
verb : zd idvq zd auveirtztdeyeva — auvertidevzo sic xaxd, the heathen
that are at ease — they helped forward the affliction, Zech. i. 15. And
so elsewhere. A few read here, auveOevzo. Saying — With feigned
gravity.

904 THE GNOMON OF THE NEW TESTAMENT.
10. [For de, then, read ze, and. Tisch., Alf. Paul — By a simple
narrative Paul overthrows the exaggerated charge. V. G.J Had
beckoned — A gesture becoming the gravity of a judge. Of many
years — Six or seven. Experience in a judge is desired by one who
has a good cause : ch. xxvi. 3. A judge — Paul does not flatter. [For
eud-uybzepov, the more cheerfully, read, suduywc, cheerfully. Tisch.,
(not Alf.) so Beng. J So the old manuscripts ; afterwards more re
cent ones have euduybzepov, more cheerfully. '
11. Twelve — Deducting the five days, mentioned in ver. 1, there
were seven days : and as to these seven, see ch. xxi. 17, 18, 26, 27,
where the verb iyeXJov, were almost, should be considered; and the
sense is, when these things were being done, which Paul had under
taken, ver. 26 : furthermore see ch. xxii. 30, xxiii. 11, 12, 32. [This
much-disputed reckoning may be simply explained thus : The first day,
that of his arrival at Jerusalem, ch. xxi. 15-17 ; on the second, he
meets James, xxi. 18 ; on the third, assumes the Nazarite vow, xxi.
26 ; and its fulfillment is interrupted on the seventh by his arrest,
xxi. 27, etc. On the eighth, he appears before the Sanhedrim, xxii.
30, xxiii. 1-10 ; on the ninth, the plot of the Jews is discovered, and
before midnight Paul is removed from Jerusalem, xxiii. 23, 31. This
ninth day is included in the five days reckoned ch. xxiv. 1, and thus
the day on which Paul is speaking is the thirteenth. Mey., so De W.,
Alf.J I went up — From Cesarea. Felix might have understood the
fact from the Cesareans.
12. The temple — He refutes Tertullus, ver. 6. Add ver. 18. Ex
citing a rising of the people — [Eng. Ver., raising up the people], Gr.
irttauazaaiv rzotouvza. A double compound. The people were in
crowds in the temple : Paul did not assemble that crowd. The syna
gogues — Of Jerusalem, ch. xxvi. 11. In the city — Jerusalem, ver. 11 :
xazd, in, with the article, has not the distributive force (city by
city). 13. Now — For the first time.
14. I confess— A forensic as well as a sacred word, and aptly em
ployed here. A confession ingenuous, voluntary, full : of faith, in
this verse ; of hope, in the next ; of love, in ver. 17. They who as
sent to this confession are accused of heresy, as unjustly as Paul was.
Way — He confesses that he is one of those whom Tertullus had
termed Nazarenes. They call a sect — [This term Paul corrects, not
that it was then odious, but because it is not worthy enough. A sect
Eng. Vers., heresyj is a thihg of human will : the way is a thing
divinely ordained. He had said all that was necessary for his defence;
but now, skillfully availing himself of the opportunity, he adds a con

ACTS XXIV. 22. 905
fession of faith. Of my fathers — Paul confutes the prejudice as to
the newness of Christianity. The law — Again he refutes Tertullus,
ver. 6. Written — Concerning Jesus of Nazareth, ver. 5.
15. Have hope— This is more than expect, [Eng. Vers., allow. If
the virtuous excel in nothing else, yet they are far happier than others,
for that their hopes be always better. Hooker in F. Omit vexpibv, of
the dead. Tisch., Alf.J Of the just and unjust — A suitable division:
for he was speaking in a court of justice.
16. Herein — While I have this hope. I myself — [Myself not ren
dered in Eng. Vers.] Whatever others do. 7 exercise myself — Gr.
daxw. This verb and the word heresy (sect) occur in the history of
philosophy, and are therefore appropriate here. [Always — It is al
ways term-time in the court of conscience. F.J Toward God and
men — What follows accords, alms and offerings.
17. Many — He, who was long away, could not have been planning
revolution ; but should have been kindly received, especially as he was
about to present alms.
18. In which — [Gr. iv olc, so Tisch., Alf, Mey. Render, amidst
which (occupations) they found me purified in the temple, none who de
tected me in the act of raising a tumult . . . but certain Asiatic Jews,
19,wAo, etc. Alf.J Inwhich — Matters, pursuits. Multitude — tumult —
"O^Xoc, a crowd of men; dopuftoc, a confusion of things: The former
is more accidental ; the latter, more violent, and attempted deliber
ately. And certain — Je,- and, is genuine, being established by
very many manuscripts. [So Tisch., Alf.J Understand eldov, saw
me. 19. Who — Never does the world make greater mistakes even against
its own laws, than in persecuting the faith.
20. [Omit et, if. Tisch., Alf. Read, say what evil doing they found
in me, etc., 21, other than in the matter of this one saying. Alf.J
While I stood— Th-dt standing is mentioned, ch. xxii. 30.
21. Touching— Paul never omits to mention the resurrection of the
dead. 22. [Read, dveftdXezo de auzouc b <PqX£ (omitting dxouaac— zauza),
and Felix, having more, etc. Tisch., Alf.J He deferred— Dilatory
measures are safe for the world in dealing with divine things. [Hav
ing—That is, because he knew more accurately what related to the way
(Christianity). By suspending judgment, Felix at once avoided
offending the Jews, as he would by setting Paul free, and violating
his own sense of justice so seriously as he' would by condemning him.
Mey.J More perfect knowledge— Through these governors accurate
knowledge of Christianity was carried to Rome.
Ill

906 THE GNOMON OF THE NEW TESTAMENT.
23. To keep — Secure him safely. [For zbv IlauXov, Paul, read
auzbv, him. Tisch., Alf.J Liberty — [Or rather relaxation. Alf .J Thus he
was able to propagate the Gospel. The Jews were annoyed at this,
but could not prevent it. [Omit rj Ttpoaep^ead-at, or come. Tisch.,
Alf.J 24. Came — In Herod's judgment hall where Paul was detained ;
comp. Acts xxiii. 35. Felix, however, does not seem to have been in
the same place, but to have had a private residence. The woman —
Gr. zq yuvaixi, [Eng. Vers., wife.J Accurate language. She was
not his legitimate wife, but having left her former husband, had
married Felix. A Jewess — Of the family of Herod. See Joseph. Ant.
Book xx. c. 5.
25. As he reasoned — Paul had no desire to ingratiate himself with
them by. subtle discourse. With his discourse concerning faith in
Christ, he also united what it was necessary to say to the judge Felix,
and to the same Felix and Drusilla, [who was not even his lawful
wife. V. G. And to this the word iyxpdzeta, temperance, esp. chas
tity, seems to allude. Sanderson in F.J The judgment — [Article not
rendered in Eng. Vers.] The article not being added to th.e first and
second, but to the third of the particulars here enumerated, forms an
Epitasis [emphatic addition]. Trembled — Gr. ipfoftoc yevbyevoc,
was struck with fear. Truth makes Felix fear even a prisoner in
bonds. [Who should not be terrified ? But he who is so terrified
should suffer himself to be urged to repentance and faith, so that fear
may yield to love. V. G.J For this time — Such a present, neglected
in this life, shall hereafter torment each of the damned. Procrasti
nation is dangerous. When I have a convenient season — Gr. xatpbv
yezaXaftiov. Instead of Xaftiov, obtaining, most copies have yezaXaftiov,
[sharing, and so common text with Tisch., Alf., J owing to alliteration
with yezaxaXJaoyat, I will call. Sept., Ps. 1 xxv. (lxxiv.) 3, ozav Xdftto
xatpbv, when I shall have opportunity [Eng. Ver., when I shall re
ceive the congregation. This very time should have been the conveni
ent season. V. G.J
26. Hoped — A bad hope : an evil eye. Money — Which so many
Christians would have contributed through love of Paul. Comp. ver.
17, 23. Thus the wretched Felix missed the Gospel treasure. [Omit
drtwc Xuarj auzbv, that he might loose him. Tisch., Alf.J
27. After two years — Of imprisonment. Felix's government began
a year before Paul's imprisonment ; although he attained the govern
ment of Judea by successive steps : whence Paul, in Acts xxiv. 10,
could rightly say, that he was for many years a judge of this people.
Came into Felix's room — Gr. iX^afte dtddo%ov b 0qXt$. Felix received a

ACTS XXV. 6. 907
successor unwillingly, as may be inferred from ver. 10, 24. To show
a pleasure — That the Jews' favor might follow him in departing. So
to do a pleasure, ch. xxv. 9 : to make friendship, 1 Mace. x. 23.
Worldly men, to gratify one another, stretch forth their hands against
those things which are God's : ch. xxv. 9.

CHAPTER XXV.

1. Three days — Quickly enough.
2. [For de, then, read, re, and. Tisch., Alf. Also for 6 dpytspsuc,
Spriest, read, of dpytepetc, priests. Tisch., (not A lf.)J Informed him
against; .showed themselves against — [understanding kauzobc-J Af
ter so long intervals Jewish zeal does not abate : ver. 24. So much
more justly did Paul include the Gentiles. Besought— On this de
pends that, ver. 3.
3. To Jerusalem — Where Festus already was.
4. Answered — Festus' zeal in maintaining the imperial laws, proves
advantageous to Paul. Luke skillfully portrays the mind of the
governor, a novice, and therefore haughty. Shortly — See ver. 6.
Would depart — To give sentence.
5. Are able — To make the journey. A courtly speech of Festus
in answer to the Jews, who made the trouble of the journey a pretext.
Go down with me — The court does not follow the plaintiff. If any —
He does not implicitly believe the Jews : ver. 10, at the end. In the
maw— [Eng. Vers., in him. J So the Latin Vulgate with the best
manuscripts. More recent authorities add zouzip, this.
6. [For rtX.eiouc rj dexa, more than ten, read ou nXeiouc dxzio q dexa,
not more than eight or ten. Tisch., Alf, etc. So Beng.J This is the
reading of the Latin Vulgate, and is supported by old Greek manu
scripts with the Coptic Version. An excellent reading. So not more
than twelve days, ch. xxiv. 11, iv. 22, xxiii. 13. Others omit ou, not,
or also dxzw, eight, or ou nXeiouc, not more. Eight or ten days are a
short enough time (ver. 4) for the stay of the new governor in Jeru
salem. Within that time he could not conveniently have discussed
Paul's case.

908 THE GNOMON OF THE NEW TESTAMENT.
7. Stood round about — Threatening danger. Mar.y — Where many
charges are collected, often not even one is true. And grievous — ¦
What these were is intimated in the next verse. [Omit xazd zou Bau-
Xou, against Paul. Tisch., Alf.J And laid — With clamor : ver. 24.
8. [For dnoXoyouyevou auzou, while he answered, read zou BauXou
dnoXoyouyevou, while Paul answered. Tisch. Alf. Neither — nor — <
The three chief points of their many and grievous accusations. Comp.
ch. xxi. 28, xxiv. 5, etc. Mey.J
9. Wilt thou ? — Festus could have decreed it without asking Paul ;
but conscience restrained him, and the matter was divinely so or
dered that Paul should have opportunity for making an appeal. Be
fore me — [That is, by the Sanhedrim, in my presence. Mey., etc.] This
Festus adds plausibly. Paul answers presently, at Cossar's judgment
seat. 10. I stand — Here at Cesarea. Better — Than others. [Or rather,
than thou choosest to confess. Alf. Not as Eng. Ver., verywell.J Thou
knowest — He touches Festus' conscience.
11. [For ydp, for, read obv, therefore. Tisch., Alf.J I be an of
fender — The present absolute (as in Col. iii. 25, in which the preter
ite is involved. Comp. ch. xxvi. 31, doeth. To die — Gr. zb dito-
&ave7v, the dying. That this was the issue at stake, the article shows.
No man — Modestly said; that is, thou canst not. I appeal — Some
times we may employ legal remedies in the cause of God. Paul
seizes upon a help towards his going to Rome, ch. xxiii. 11.
12. Council — Consisting of those who were with the governor.
[Thou hast appealed — Not a question, but a formal and weighty de
claration. Mey., Alf, etc.] Thou shalt go — Festus seems to have
said this to terrify Paul.
13. Bernice — Agrippa's sister. Festus — The new governor.
14. Many — Festus neglects Paul's case. A man — The whole lan
guage of Festus savors of the new governor.
16. Romans — Would that none of those things, which the Romans
were not wont to do, were done among Christians ! [Omit eic djtd>-
Xetav, to die. Tisch., Alf.J
17. Without any delay — This in itself was not bad.
18. I supposed — From their excessive vehemence. 7 — As yet a
stranger. 19. [Questions — There is a great variety in questions. The most
trifling are often regarded the most important, and the most import
ant as the most trifling. See that you sincerely regard questions
concerning Jesus as the most important. V. G.J Their own — Truly
the Jews seemed to the Gentiles to have something peculiar about

ACTS XXV. 26. 909
them. Agrippa was not a Jew : otherwise Festus would not thus ad
dress him. He was of the Herod family, an Idumean, a Proselyte ;
but, as is usual with great men, without much religious zeal. Festus
therefore might have regarded Agrippa as a Gentile. Compare also
ch. xxvi. 27. Worship — Gr. dsiatdatpoviac, [not superstition. He
was speaking to Agrippa, a Jew. Alf.J An intermediate word;
sometimes employed in a good, but oftener in a bad sense. Of one
Jesus — Thus the wretched Felix speaks of him, to whom every knee
shall bow. [If ye refuse to believe, ye mockers and despisers ! ye
shall see with wailing and lamentation who is that One. ? V. G.J Dead
—Festus either did not know, or did not trouble himself, about the
crucifixion. [To be alive — He truly lives. This is indeed true: not
a fiction. V. G.J
20. Because I doubted — Thou shouldst have inquired, Festus. An
elegant construction, d-zopoupevoc {rjzqotv, being perplexed respecting
the inquiry into this. The inquiry into this — Gr. Zrjzqoiv r.spi zouzou.
[Eng. Vers., of such manner of questions. J Zqzqyaza are the sub
jects of inquiry, ver. 19 : Qqzqatc is the question. The former is
the subject of the latter. [To Jerusalem — Here Festus says nothing
of his dangerous design, which had arisen from his desire to favor
the Jews against Paul. V. G.J
21. To be kept — By this verb Festus betrays that he had wished to
give up Paul to the Jews.
22. [Omit iipq, said. Tisch., Alf.J I would — Gr. iftou).6yqv, I
was wishing, for ftouXopax, I wish, a courteous Enallage [change of
tense]. Myself — A prudent wish. If thou thyself exaniinest, thou
wilt see and hear more than others tell thee. [The world truly is
full of lies : but nowhere is it usual to lie more absurdly, or wantonly
than when a question arises concerning either holy persons or holy
things. V. G.J To-morrow — The same day by Festus is termed
ahptov, to-morrow ; by Luke inauptov, on the morrow, ver. 23.
23. Pomp — A crowd of attendants, decorations, and ceremony.
[A multitude of officers of higher and lower rank were present. V.
G.J The place of hearing — Which was spacious, being the gover
nor's residence. Chief captains — Military tribunes. Principal men
— of the city — These were the civil magistrates. Paul — To him so
distinguished an occasion was a matter of joy.
24. With us — With me and Agrippa. Men — Festus does not men
tion Bernice, so as not to present the prisoner before a woman. Ye
see — Indicative : comp. ch. iii. 16; xix. 26, xxi. 20. ,
26. To my lord— Csesar. [Nero, Alf.J This title, Lord, had
arisen lately.

910 THE GNOMON OF THE NEW TESTAMENT.

CHAPTER XXVI.
1. It is permitted — Gr. ixtzpe'nezai, [Eng. Vers., thou art permit-
ted.J The impersonal form is elegantly used, permission is granted
thee by Festus and by Agrippa. Agrippa desired to hear him. For
— Not merely concerning thyself. [This indeed Paul does ; but in
such a way as to speak rather of Christ. V. G.J Stretched forth the
hand — Though fettered. This gesture both befitted Paul's boldness
of speech, and was adapted to secure his hearers' attention.
2. Touching — Paul both refutes the Jews' charge, and, under the im
pulse of faith, says more. This, Paul's last extant speech, is fuller than
the others, and worthy of his higher spiritual attainments. Of Jews
— [Eng. Vers, incorrectly adds the.J He does not add the article :
for not all the Jews accused Paul. King Agrippa — The address in
the second person has great force, especially in the singular, and with
a proper name : ver. 27. 7 think myself happy — I congratulate
myself. 3. Thee to be expert — Gr. yvioazqv ovza ae. Two accusatives, an
Attic idiom : -that is, especially as thou art expert. Pvaazqc is one
who seeks and has knowledge. Festus was not such : ch. xxv. 20.
Customs — In matters of practice. Questions — In matters of theory.
Festus had used this term in Paul's absence : ch. xxv. 19. And
Paul, by Divine guidance, repeats and explains it.
4. So then — Gr. yev obv, [not in Eng. Vers.] Obv adds to the dis
cussion : yev, when de does not follow, softens the language; ver. 9.
This narrative is very distinct. Manner of life — Conduct in life.
From my youth, which was at the first — That is, from my early youth.
So dviodev, from the beginning, in the next verse.
5. Which knew — Before I speak. If they would — But they would
not, because they clearly perceived that Paul's conversion, in view
of his previous life, would afford most powerful argument for the
truth of Christianity.
6. And — These things, contained in ver. 6, 7, 8, are spoken as
it were parenthetically : that Paul may show that he has not re
nounced that very doctrine, which the Pharisees rightly maintain,
viz., the resurrection of the dead, but that he really affirms it. On
the connection of ver. 5 and 9, effected by the words yev obv, so
then [Eng. Vers., verily], comp. ch. xxii. 3, 4. In fact Pharisaism
had prompted Paul to persecution. Now — Still. For the hope — The
repetition is forcible : hope ; for which hope's sake, ver. 7. [The
whole existence of the Jewish nation turned on hope ; in contrast tc

ACTS XXVI. 11 9H
the heathen, whose prominent feeling was regret for what man had
lost. Schlegel in 7.] Of the promise— -The hope therefore is firm.
I stand — To-day. Am judged — At this time.
7. Unto which — Hope. The twelve tribes— Even the Ten tribes
had to a great extent returned from the East, but they had passed
from that scattering abroad into that mentioned by James i. 1, and
1 Pet. i. 1. For the Ten tribes had not at first been carried away
into those places which James and Peter, in the passages quoted, re
fer to. All had the hope of the resurrection. To attain— Gr.
xazavzqaat, [Eng. Vers., to come to.J A verb frequently used by
Paul: Eph. iv. 13 ; Phil. iii. 11. All our religion tends towards the
future. [Omit ' Ay pinna, Agrippa. Tisch., Alf.J
8. [Render, Why is it judged by you a thing past belief, if God
raises the dead; i. e., if God sees fit to raise the dead, (as he had
done in Jesus,) is it for you to refuse to believe it ? Mey., Alf.J In
credible—The ancients called poetic fables incredible: so Festus
esteemed the resurrection incredible: ch. xxv. 19. With you— An
Apostrophe [sudden turning of the address to others], in respect to
the Jews (for Agrippa was not a Jew : ver. 3, 7), where the fjyibv,
our, forms an antithesis to the proselytes, especially such as I have
indicated that Agrippa was,' ch. xxv. 19, note : and boldness of
speech, towards the hearers present. He replies to Festus as if he
had heard his speech : ch. xxv. 19.
9. I thought with myself — Even above others. That I ought — So
great is the power of an erring conscience. Many things contrary —
Not as others, who neither respect, nor injure. These contrary things
Paul's language enumerates with a remarkable increase of force. To
do— I did presently. The words differ, as we observe elsewhere.
10. Of the saints — So he terms the Christians, appropriately to
the beginning of his speech, using a term transferred to them from
the Jews. [And speaking as to his audience, not his judges. Stier in
Alf.J I- — Emphasis. The (authority.) [Eng. Vers, does not render
the article.] The article signifies that Paul could not have done this
without the authority ; and that the chief priests gave a general au
thority to all who wished to persecute. I added my vote — Gr. xazq-
veyxa ipqfov, [Eng. Vers., gave my voice. Render the clause, And when
they were being put to death I gave in my vote (voice) thereto. Mey.J A
rare phrase. Paul added his vote, since he thought that it was rightly
done. 11. Synagogue — Of Jerusalem. I compelled them to blaspheme —
This was the saddest of all. Repent, ye enemies of the Gospel. If

912 THE GNOMON OF THE NEW TESTAMENT.
Francis Spira, to whom force was applied, so heavily expiated his sin,*
what then will become of those who exercise compulsion, and yet do
not repent with Saul 1 [Mad — In the same chapter, Paul confesses
and denies madness in himself (comp. ver. 25). While he was mad
indeed, no one suspected him of it ; but when in his right mind, then
Festus taxeth him of madness. Fuller in F.J
12. Commission — Paul was a commissary. See Esth. ix. 14, in the
Sept. 13. I saw — Unexpectedly. 0 King — Most seasonably he inserts
the word King at this Epitasis [emphatic addition] of the narrative.
Above — The glory of Christ.
14. In the Hebrew tongue — Paul himself, in- this instance, did not
speak in Hebrew. For in ch. xxii. 7, he did not, when speaking in
Hebrew, add this. The Hebrew language was Christ's language on
earth and was from heaven. It is hard for thee — Lightfoot observes,
it is a Syriac adage. [But it is a Greek proverb, and is explained by
a Scholiast on Pindar, as a metaphor from unruly oxen at work, who,
when pricked with the goad, kick against it, and are but pricked the
deeper. Mey.J
15. [For 6 de etnev, and he said, read 6 de Kupioc elnev, and the
Lord said. Tisch., (not Alf.fJ And he — This reading is from ch. ix.
5, where Luke uses it. But Paul, who speaks here elegantly, omits
the word also in ch. xxii. 8. For it was not until immediately after
wards, that he heard who this Lord was. 7 — Therefore he doth live,
Festus : ch. xxv. 19. Paul often refers to the words which Jesus
spake to Saul, as we shall presently observe. Comp. note on ver.
17, 18. Jesus — Of Nazareth, is added in ch. xxii. 8. Paul does not
add it here, to avoid offending Agrippa, that he may not seem to up
braid him with the impiety of the Herods towards Christ. Also in
ver, 26, he speaks generally. Stand upon thy feet — So the Sept.,
Ezek. ii. 1.
17. Delivering — The Lord truly rescued Paul from many dangers.
The same verb occurs, ch. xii. 11, and elsewhere in the same sense.
Paul intimates that this liberty, wherein he now rejoices even in bonds,
had been promised to him at his departure to the Gentiles. Whom
— The word is to be referred both to the Jewish people and to the
Gentiles : ver. 20. Now I — Now, without the iyio, I, is the reading in a
* In Werner's German translation of the Gnomon, a notice is given of Spira, quoted
from Slciden's Commentary, Book xxi. p. 474. It seems that he was an advocate of somo
nate in Citudella, in Italy, about a. d. 1548. He adopted the views of the Reformers and
advocated them earnestly for a time ; but, being- threatened with persecution, recanted.
After this, his conscience condemning him, he had no peace, but refused food and conso
lation, and lioon died in great terror.

ACTS XXVI. 22. 913
very few manuscripts, [and so the common text. Tis(h., Alf, etc.,
read iyat, I, without the vuv, now.J The transcribers might readily
omit either amid several very short words. The Latin Vulg. retains
the two, nunc ego, now L I denotes the authority of the sender :
now denotes the present time. I send — The epoch of , Paul's apostle
ship begins with his very conversion : ch. ix. 15 ; 20, 27 ; Gal. i. 12,
15, 16.
18. To open — He opens the eyes, who sends Paul ; and He opens
them through Paul, who is sent. There is here a noble description
of the whole process of conversion. Comp. Isa. xiii. 6, 7. Their—
Jews and Gentiles. To turn — There is not added auzouc, them, as it
is presently added to Xafteiv, receive, wherefore as to open, so to
turn, is said of Paul (as the modern Greek Version understands it,
with Beza and others) : and zou, the (turning) [not rendered in Eng.
Vers.,] is explanatory, as in Luke i. 73, note. [But it is better to
render, that they may turn from, etc. Mey., Alf.J From darkness to
light — This clause belongs rather to the Jews : the following, rather
to the Gentiles. Comp. ver. 20, note : into light, 1 Pet. ii. 9. Comp.
Col. i. 12, 13 ; 1 John i. 7, ii. 9, 10 ; Rev. xxi. 24. Light— Here is
without the article, as in ver. 23. The power — Which was very gross
among idolaters. Comp. Col. i. 13, 14. Of Satan — Satan is op
posed to God, as antichrist is to Christ. The — (Receiving) [article
not in Eng. Vers., which renders, that they may receive.J Anaphora
[repetition of the same word at beginnings]. Forgiveness of sins —
This belongs expressly to the Jews : ch. ii. 38. Inheritance — Ap
plies rather to the Gentiles. Inheritance — Comp. again Col. i. 12-
14. Among them which are sanctified — See ch. xx. 32, note. By
faith — Construe with Xaftetv, receive.
19. Wherefore — Gr. o&ev, whence. Whence I received the power
to obey. I was not disobedient — Litotes [a negative mode of stat
ing a fact] : that is, I was wholly and immediately obedient : Gal. i.
16. Not even Paul's conversion was irresistible. In the Jews' opin
ion Paul should have been disobedient : this he himself denies. The
heavenly — And therefore most effective.
20. That they should repent — This pertains rather to the Jews.
Turn — This pertains rather to the Gentiles. For to turn to the Lord
Christ is said in this book chiefly of the Hebrews : ch. xi. 21, note;
to turn to God is said of the Gentiles : ch. xiv. 15, xv. 3, 19 ;
1 Thess. i. 9.
21. For these causes — Now Paul skillfully brings together all he
had said, for his defence.
22. Help— Gr. imxoupiac. Ammonius observes: ftoqdei is said
115

914 THE GNOMON OF THE NEW TESTAMENT.
of assistance given by a companion ; intxoupet, of one who comes
from without to help another. When all the Jews were either attack
ing, or else not defending Paul, God suddenly sent Romans to bis aid
from the camp. Thus the promise which Jesus had given in ver. 17,
was fulfilled. Having obtained — Gr. zu%div. As respects us, not
God, such things are fortuitous, [zuyydvai properly implies chancej.
I continue — Safe. To great — As in the present instance. Should —
The genitive depends on div, which. And — Especially Moses, a re
markable prophet.
23. If — [That is, if at least ; not that. Implying that what fol
lows is familiar to all who know the prophet. Alf.J Elegantly used.
The fact was clear : the Jews had called it in question ; ver. 3. 7s capa
ble of suffering — (Passible) [not as Eng. Vers., should suffer.J The
Jews had denied that Messiah could suffer. The first — 1 Cor. xv.
23. A light — Ver. 13, 18. Should show — By the Gospel, as was
foretold. 24. [For iipq, said, read tpqatv, saith. Tisch., Alf.J Paul, thou art
beside thyself — Thou, Festus, art mad. Festus saw that Paul was
supernaturally influenced : he did not perceive that grace was the
cause : wherefore he supposes that it is a Jewish phrensy, like that
among the Gentiles, according to their own fables. He does not as
cribe to Paul habitual but temporary madness : comp. ch. xii. 15.
Learning — Festus accounts the apostle's ardor Pedantry. [Alf. well
renders etc yavlav neptzpenet, is turning thy brain.J
25. Most noble Festus — Madmen do not use respectful names and
terms. Thus also Paul refutes Festus. Of truth and soberness —
Soberness is opposed to madness : truth is confirmed in the next
verse. Both continue even when men of God act most earnestly.
Speak forth — A suitable word.
26. Knoweth — This is evident: for he even knew the Christian
name, ver. 28. Having refuted Festus' objection, Paul urges the
truth propounded, aptly and gradually, returning from Festus to
Agrippa. Freely — He had free confidence, which Festus called mad
ness. In a corner — But in view of mankind. [Truth loves no cor
ners. Jerome in 7*.]
27. The prophets — He who believes these, believes Paul, and Christ
himself. 7 know — Here Paul so holds the king, that he can hardly
resist. [This artifice ener-getic teachers should often usej but the
hearer who feels himself constrained, should not delay to yield.
V. G.J
28. [Omit iipq, said. Tisch., Alf.J Then Agrippa — The king is
thought by some to speak contemptuously : it would be more true to

ACTS XXVI. 29. 915
say, that there was a good impulse in him : comp. ver. 27, 29. Al
most — Gr. iv dXlyip. This particular phrase is not to be found in the
Sept. ; but synonyms are found, in the same gender, the neuter ; ex
pressing the Hebrew b^dd, the Latin propemodum, almost, tantum non,
almost ; and that so that the effect itself, in the case of a past event,
is excluded ; in the case of a thing future, is variously included. In
the former case, there is generally added izapd, by, napd ytxpbv,Ttapd
ftpayu, nap dXlyov, (by a little, that is, almost,) Ps. lxxii. (lxxiii.) 2,
xciii. (xciv.) 17 ; Prov. v. 14. In the latter, iv, in, is employed ; iv
zip yqdevi, in a mere nothing ; [that is, soon ;] Ps. Ixxxi. 14 ; iv
zdyei, on a sudden, [Eng. Vers., but a littlefj Ps. ii. 12 : a notion ad
mirably according with this passage, which also has iv, in. [And so
Alf., who renders, Lightly art thou persuading me to be. a Christian ;
i. e., I am not so easily to be made a Christian of, as thou supposest.
See on ver. 29. So Mey.J Therefore there meet us here, Festus with
out Christ, Paul most thoroughly Christian, and Agrippa undecided,
but powerfully impelled toward the right.
29. 7 would to God — Agrippa speaks of admitting human per
suasion, such as he ascribed to Paul, — as a matter of his own choice :
Paul courteously corrects this ; for it is the gift and work of God.
[For xai iv bXiycp xai iv noXXip. Both almost and altogether — (Eng.
Vers.) Tisch., Alf, etc., read xai iv bXiyiy xai iv yeydXitp. And Alf.
renders the whole thus; I could wish to God, that whether with ease
or with difficulty (persuaded), not only thou, but all who hear me to
day, might become such as I am, except, etc.] Paul retorts the ex
pression almost upon the king ; and by a kind of parody adds, and
altogether : both of which denote both the time and the easiness of
the thing. Easy things are generally done quickly ; difficult things,
slowly. The iv noXXip, altogether, pertains to Festus, and other hear
ers like Festus, whom he invites to faith : the iv dXiyiy, almost, or
both expressions, apply to Agrippa. Not only thou — Paul intimates
that he is ready, not only to devote zb dXiyov, that which is easy, the
labor of speaking, but also that which is hard, zb noXb, viz., great
labor, endurance, and life itself. All— Through modesty Paul does
not name and address all these ; yet he sees and marks them. This
day— This is usually construed with the preceding participle; by
Chrysostom and others, with the following verb. And, indeed, it has
remarkable force with the verb. Might become— Gr. yeveadat, [Eng.
Vers., not so well, were.J Agrippa's word is repeated. The anti
thesis is 7 am, presently. Such— Christians, not merely by profes
sion, but in fact. An elegant circumlocution. Even I myself— [Eng.
Vers., 7] Paul speaks from a sense of his own blessedness, with the

916 THE GNOMON OF THE NEW TESTAMENT.
widest love. Comp. 1 Cor. vii. 7. Except — A most sweet Epithe-
rapeia [after-correctionj and exception.
30. [Begin this ver. with dvearq ze b ftaatXebc, (omitting xai zauza
einovzoc auzou, when he had thus spoken), and the king rose up, and,
etc. Tisch., Alf.J Rose up — They therefore had sat. A most pre
cious moment for Agrippa ; but whether he used it or not, we shall
hereafter see.
31. Nothing— Covild ye learn nothing besides, ye hearers, from
that discourse ? Political reflections and favorable opinions on such'
a preacher, do not end the matter. Doeth — And hath done. They
speak not of one action, but of Paul's whole life.
32. If not — Now Festus could not dismiss him. There was added
the fear of offending the Jews.

CHAPTER XXVII.

1. It was determined — Paul's departure to Csesar was already de
creed : now the time was appointed, and their route by sea. As to
Paul, it ivas- decided in a strict judicial sense : his friends willingly fol
lowed Paul, and among them Luke. Other — Comp. Luke xxii. 37. [Gr.
kzepouc, which implies that the others were another class, not Christ
ians. Mey.J
2. Ship — They did not wish for the sake of prisoners to take a
ship, in which the whole voyage might be accomplished, see ver. 6.
Adramyttium — A town of Asia Minor, situated towards the north of
Pergamos. [For yeXXovzec, intending, referring to Paul, etc., read
yeXXovzi, relating to the ship, so as to read, a ship of Aolramyttium
which was to sail by the coasts of Asia, we, etc. Tisch., Alf. And
so Beng.J Comp. ver. 6. The coasts — Gr. zbnouc, places. As the
sea is navigated, so the parts (zbnot) of the sea are navigated. Aris
tarchus — Either returning to his native country, or traveling to
Rome. 3. Courteously — A suitable word, applied to services on the part
of comparative strangers, ch. xxviii. 2 ; Tit. iii. 4. Julius — He seems
to have heard Pa,ul, ch. xxv. 23. Friends — At Sidon, [and at Tyre.
V. G.J

ACTS XXVII. 11. 917
4. We sailed under — They wished to pass by the southern part of
Cyprus : they passed the eastern part at no great distance. The bno,
under, here has the same force as in ver. 7, 16.
5. Sea — Gr. neXayoc. The deep sea far from the land. In anti
thesis to we sailed under.
7. [Render, but when for several days we had a hard passage, (slow,
through contrary winds,) and with difficulty were come over against,
etc. Mey., Alf.J The wind not suffering us to go towards Crete.
' 8. Scarce — Construed with were come. Fair — Perhaps this epithet
was given ironically ; comp. ver. 12, as the name Pontus Euxinus,
(hospitable sea). Lusaea — So the best manuscripts : two have "AXaaaa :
whence the Latin Vulgate has Thalassa. The word civitas, city, im
mediately preceding, may have caused the prefixing of the letter t
from its third syllable. We assign more weight to the Asiatic manu
scripts than to the African, when the question concerns the names of
places. Crete is said to be kxazbynoXtc, having a hundred cities.
Among the hundred towns, how many are unknown in our days ?
9. Now — Because of the time of year. The ancients feared win
ter in their voyages more than men of our days. The fast — The
time of the year is denoted, by Metonymy [designation of the time
by its corresponding event], from the fast of the seventh month, Lev.
xvi. 29. [The feast of atonement, of which this was the fast, an
swers to that portion of time immediately preceding our vintage.
V. G.J Admonished — Not to leave Crete : ver. 21. Paul — Paul
affords a noble example of faith even in things wholly external, with
great presence of mind and aptness of counsel manifesting itself, and
stimulating others.
10. Unto them — The centurion and the rest. That — will be — "Ozi,
that, sometimes has an infinitive. Polybius writes, ozt zd Oqpia zouc
nXeiazouc dtafOeipat, that beasts destroyed the greater part. Hurt—
Gr. bftpic. Often said of one suffering undeservedly, even thougl
the agent be not culpableC This word especially relates to the shijj
Hqyia, damage, relates both to the ship and the souls in it. Will I
—MeXXet, will, has the force of is likely to be : and savors of mod
esty. [He does not expressly say what should be done ; comp. ver
21 ; but merely indicates the danger impending from the course they
were pursuing. So also in ver. 31. V. G. Paul is not prophesying,
but uttering his own sound judgment, in view of the season and
weather. Alf, etc.]
11. The master— Who commanded the ship. The owner of the
ship— To whom the ship belonged. He too was under the centurion's
control. Beli-oved— more— The workman is not always to be trusted

918 THE GNOMON OF THE NEW TESTAMENT.
in his own art. Often the believing Christian, when there is the
greatest need, speaks more seasonably; but he is less regarded:
Eccles. ix. 15. Perhaps Julius feared the indignation of his supe
riors. 12. The more part — In danger, even those who have no right give their
opinions : but the weight of opinion does not always' favor the better
course. Advised — Sept. Judg. xix. 30, Oeade ftou),qv, take counsel:
and so Ps. xiii. 2, dqaoyat ftouXdc. Phcenice — (Poivtt; was the name
of a town, its port was called @oivtxouc, by Ptolemy. An easy Me
tonomy [change of name]. Towards the south-west, and north-west
— [Literally, looking down the south-west and north-west winds. Alf.J
Naming these two winds, expresses how open the harbor was, and how
great their hope of putting in there, more clearly than naming the
west wind only.
13. Supposing — Because of the favorable south wind. Loosing —
Where there is motion, the mass is raised from that on which it rests.
Thence ai'peiv, to move, [lit. to raise,] by a change of the .consequent
for the antecedent. Close by — Gr. tiaaov, used as comparative of iy-
ybc, near, by Herodotus also and Josephus. Not a town, otherwise
unknown, that they were seeking ; for they were bound for Phcenice.
14. Cast — Gr. eftaXe [Eng. Ver., arose ;J supply eauzbv, itself,
[that is, cast itself against,] so intdbvzec, giving her up, ver. 15 ;
dnoppiipavzec, having cast themselves, ver. 43 ; Intransitive. It — Gr.
ahzqc- The modern Greek Version has, zqc Kpqzqc *«r' abzqc, upon
Crete, and from Crete against us. [It refers to Crete. Mey., etc.
Render, rushed down (from) Crete ; i. e., down the high lands form
ing the coast. Alf., etc.] A Typhonic wind — [Eng. Ver., tempestu
ous. J It is so called from zbfio, to smoke. Typhon, in Pliny, means
the hurricane, hurled forth, the especial bane of sailors : and when,
moreover, there is rather a stormy blast than a wind. Hence the com
pound name dveyoc zutfwvtxoc, a typhonic wind. Euroclydon — That
is, the east wind raising the billows. An appropriate compound.
16. To master the boat [Eng. Vers., to come by,] to keepj and haul
out of the sea, the boat, which heretofore had accompanied the ship :
ver. 30, 32.
17. Which — The boat. They used helps — Which the boat afforded.
Undergirding — Gyraldus, in his book on voyages, says that the mitra
(girdle) is the rope with which a ship is girded in the middle. The
Syrtis [Eng. Ver., quick-sandsj towards Africa. Tackling — [Eng.
Ver., sail] ; sails, etc., ver. 19, that they might be driven on the Syrtis
with less violence.
18. Lightened — Cast out the merchandize.

ACTS XXVII. 24. gig
,20. Neither sun, nor stars — Which the ancients could less do with
out before the discovery of the mariner's compass. [All hope—
Probably because the vessel was leaking more and more ; as is shown
by their successive lightenings. Smith in Alf.J
21. [For de, but, read re, and. Tisch., Alf.J Long — Gr. noXXqc,
much. Their abstinence was much, frequent, and long-continued.
Then— [Not rendered in Eng. Ver.] When the world exults, Chris
tians abstain ; when all others tremble, Christians are of good courage,
' and cheer the others : ver. 36. Ye should — It is not without cause that
Paul thus begins : I have given you good counsel, I will give you good
counsel again ; now comply with it. To have gained — This does not
depend on yyj, not. Kepdqaat, to gain, by a Euphemism, [an expres
sion to avoid a disagreeable word,] is equivalent to avoid. Josephus,
has xspdqaeze, ye will escape the disgrace of defeat. This — Which
is before our eyes.
22. And — The particle yev, on the one hand, put before, required
de, on the other hand, to follow, but xai, and, is modest. [7 exhort
you — Paul, though slighted before, is nevertheless not angry, but pro
ceeds to give wholesome advice here, and in ver. 33. V. G.J No
loss — but — A marvelous prediction : ver. 24, 34, 44.
23. lam — To belong to God is the sum of religion; including
faith, love, and hope. The correlative is, to serve God. 7 serve —
They who were in the ship saw this.
24. Hath given thee — Paul had prayed : Even the lives of many of
these, perhaps, were saved because of Paul. Even the centurion,
subserving Divine providence, saved the prisoners out of regard to
Paul, ver. 43. God's providence reigns wonderfully under contingent
events, such as was the retinue in this case. Many bad men are pre
served with a few godly men, more easily, than one godly man per
ishes with many guilty. The world is like this ship. [And although
the men of the world owe very much more than they imagine to God's
children, yet they are most evilly disposed towards them. V. G.J Thee
— There was no danger, at a time otherwise so dangerous, that Paul
should seem to say boastingly what he said of necessity. All — Not
merely, as Julius desired, the prisoners : ver. 43. These all were many :
ver. 37. Seek souls : they shall be given thee beyond thy expecta
tion. With thee — Paul, in God's sight, was chief in the ship, and by
his counsels, its commander.
25. Sirs — Gr. dvdpec, men. Whom courage becomes. God — Faith
in God's angel is exercised towards God.
26. Upon an island — This took place presently, ver. 27.
27. The fourteenth — After leaving Crete : ver. 18, 19. That land

920 THE GNOMON OF THE NEW TESTAMENT.
drew near to them — [Eng. Ver., that they drew near to some country]
To persons who are carried, the lands seem to be in motion.
30. To flee — In the boat, which would' go more safely over the
shallows. 31. Ye — He does not say, we. The soldiers cared not for the
safety of the prisoners ; Paul was not afraid for his own. [Comp.
ver. 22. Was it in their power to invalidate God's promise? Paul was
not engaged in a precise discussion on God's power, apart from choice
and means ; nor does God present his power to us, that we may de
spise means, and indulge in sloth. It does not follow that God is
limited to means ; but when he has ordained a mode of action, he re
strains men from overleaping prescribed bounds. Calv. in F.J
32. Then — Paul left it to the soldiers to consider what they
should do.
33. While — At dawn there was more opportunity for prolonged ex
hortation. Fourteenth — Construe with npoadoxwvzsc, tarried or
waited : for they had not so long abstained from food, although per
haps they had had no regular meals. For the rest, the fourteenth
day, as Wall thinks, was thought the critical day among sailors.
34. Health — That ye may be the stronger for swimming to land.
[For neaeizat, fall, read dnoXsizat, perish. Tisch., Alf. We could
not but feel pleasure in being tossed by a tempest, if the vessel were
infallibly secure. Such a vessel is the church ; such tempests are
persecutions. Pascal in 7".]
35. 77e gave thanks — A public confession. He began — Even this
example had its effect. Paul, eating with good courage, imparts
courage to the despairing.
37. [AU — Of whom we may reasonably suppose that not a few
were converted. V. G.J
38. The wheat — Insure hope of getting to land.
39. The land— Which they began to see. Shore — Which was
smooth : Matt. xiii. 2, note. [Render iyovzo. aiytaXbv, having a sandy
beach. Alf.J
40. They committed — The ship, and themselves with it. Rudder
bands — The rudders were attached to the ship by certain bands.
When these are loosened, ,then the rudders sink deep into the waters,
and by their weight keep the ship from being upset by the winds.
Grotius. The foresail — Gr. dpzeyova, [Eng. Vers., not correct, main-
sail.J The artemon is that smaller sail usually attached to larger
sails, whence its name. To the blowing — [Eng. Ver., wind.J Sup
ply, auna, breeze. This is construed in the ablative with the verb

ACTS XXVIII. s. 921
tazetypv, made, as the old Eng. Ver., and Heinsius. By the sail,
not by the oars, they were now aiming to reach the shore.
41. To a place where two seas met — Such a place, for instance, is
an oblong mound composed of closely compacted sand. It is called
zatvta, a ridge, pulvinus, a sand-bank. [Omit z&v xuydziov, of the
waves. Tisch., (not Alf)J
42. Counsel — A cruel, unjust, and ungrateful one. [The soldiers
no longer reflected how much they owed to Paul. V. G.J
44. From— [Eng. Ver., of. J From the wooden parts of the ship.

CHAPTER XXVIII.

1. Then — At last. [For ineyvmaav, they knew, read iniyvioysv,
we knew. Tisch., Alf, Hence dtaaiod-evzec, must be rendered, when
we were escaped, not they, as Eng. Ver. So Beng.J The sailors
did not know the land, says Luke, before the rest of us. Melita —
Below Sicily [now Malta ; not Meleda in the A.driatic. Mey., Alf,
etc.] Comp. ch. xxvii. 17 ; nor is the ver. 27 there an objection, for
the name of the Adriatic Sea, among the ancients, extended far to
wards the Ionian Sea.
2. The barbarous people — A word intermediate between good and
bad, not invidious in itself. Drusius derives it from the Syriac bar,
outside : so that barbarous would be said of one who uses an unknown
tongue. [While God's professed people are cruel to bad servants,
God inspires barbarians with humanity toward them. Q. in F.J For
— Their ready kindness towards a multitude of strangers, though it
cost them little, is highly commended.
3. When Paul had gathered — An instance of his working with his
own hands : ch. xxvii. 19. He did the duty of a prisoner submis
sively, helping others also. Of sticks — In which the viper lay hid in
the cold season. A number [Eng. Ver., bundlej ; zi, a (certain) is
omitted by more modern copies. From — Gr. dnb. [So Tisch., Alf.J
'Ex, out of, is the reading of more recent copies. Grotius remarks
that dnb, from, often means because of, among the Greeks. Fastened
—Supply kauzqv, attached itself to his hand. [It is plain that the
snake actually bit the hand. So Mey., Alf, etc.] Presently there
follows xpeudyevov, hanging, ver 4.
116

922 THE GNOMON OF THE NEW TESTAMENT.
4. They said — With hasty judgment. They saw his chains. A
murderer — Murder is a most inhuman crime, which of all crimes is
most openly punished in this life. Vengeance — [Or Justice, Nemesis,
the goddess of recompense. Gr. q~ dixq. Alf.J They recognize the
existence of vengeance ; but they account her a goddess, and do nol
know who is the Just Avenger. How feeble is the light of nature !
To live — They rcognize the law of retribution. Did not suffer — Tkey
suppose Paul to be already dead.
5. Shook off— Haeduus observes, No poisonous serpent, is born in
Melita, or hurts any there, when introduced. The natives, of that
isle are, as it were, a terror to serpents. Scorpions, deadly elsewhere,
are seen harmless in the hands of children at play. I have seen a
person who ate them ; which, they say, is due to Paul, who, when bitten,
shook off without hurt, the viper hanging to his finger. If this be
true, subjoins Illyricus, we must doubtless suppose that it is the pecu
liar blessing of God, who, as it were, left an eternal memorial of the
preaching of the Gospel there, and of so many miracles; even as the
Scripture often testifies that God makes lands either worse or better
because of men's sins, or even, on the other hand, through his own
peculiar compassion. So experience testifies that the very soil and
clime of Germany, and of all the northern regions, are far milder,
more healthful, and more fertile, than they were before Christ's birth,
as is clear from writers worthy of credit, etc.
6. They looked — They knew what were the usual effects of such
bites. Changed — Observe the instability of human reasoning. He
is either an assassin, say they, or a god. So at one time bulls, at
another- stones [Paul at Lystra] : ch. xiv. 13, 19. There is a third
supposition : he is a man of God. Respecting no class of men do
natural men err more, than concerning the saints.
7. In the same quarters — In the place and neighborhood. The
chief man — Publius does not seem to have had official authority, but
the prominence given by wealth. Three days — During the early part
of our stay at Melita.
8. It came to pass — There is described a disease most serious, in
respect to the age of the patient and the complication of the mala
dies. Fevers — [Not as Eng. Vers., a fever. J A complicated fever;
or one to which he was often subject. The Plural has this force.
[Render, fever and dysentery. Alf.J
9. [For obv, so, read, de, and. Tisch., Alf.J
10. Such things as were necessary — After the shipwreck. [Paul
was of new benefit to his companions. V. G.J
11. Three months — So Paul obtained rest: [and the inhabitants

acts xxviii. 11. 923
of the island, through Paul, an abundant harvest of blessings. V.
G.J Sign — A ship's sign was in the prow, and from it ships were
named. The Twin-Sons of Jove— [Eng. Ver. Castor and Pollux.J
Gr. Aioaxoupoic. These were Castor and Pollux, or the Castors, re
garded as sons of Jupiter, whom the sailors thought were propitious
to them.
13. Fetched a compass — Gr. nepteXd-bvzec. [Beng. renders, coasting.
[The meaning probably is, tacking with an adverse wind.J Along the
curve. The south wind — A favorable termination to their voyage.
14. Were consoled — [Eng. Ver. better, were desired, i. e., to re
main.] By the sight of brethren ; and it led us to stay seven days.
Here also the centurion's kindness gave indulgence to Paul. We
came to Rome — [Not towards, as Eng. Vers.] A remarkable place,
earnestly wished for. Here zrjv lP<oyqv, Rome, has the emphasis,
that it may be designated as the city long desired : but in ver. 16,
we came to Rome, the emphasis is on we came, that the entry itself
may be marked.
15. The brethren — Christians. [The news concerning us — That we
were coming. Alf.J Meet — Kind officers towards foreigners are implied
in nponeynetv, dnavzuv, to escort on the way, and to go to meet. As far as
¦ — He met some in Appii Forum, others afterwards at the Three Taverns.
Thanked God — For the fulfilment of his wish, to see Rome : ch. xix.
21; Rom. i. 11, xv. 23. Took courage — Practically. Pie saw that
Christ is even at Rome. Even Paul had not always the same energy.
He already forgets the troubles of his journey. Ammonius says that
dpdaoc is an unreasonable impulse; but &dpao<c, a rational impulse.
16. [Tisch. reads (omitting the clause, b kxazovzapyoc, etc., the
centurion, etc.) etc 'Pd>yqv, inezpdnvj zip IIauX.tp yevsiv, etc.-, to Rome,
Paul was suffered, etc. So Beng., not Mey., Alf.J Paul — What
became of the other prisoners is of no interest to us. We may sup
pose that Festus had written to Rome as mildly as possible ; comp.
ch. xxv. and xxvi. By himself — Wherever he thought fit. He hired
a lodging, ver. 23, 30. A soldier — Who was joined to Paul by a
chain, as was usual, and who might thus continually hear his teaching.
[It was thus providentially ordered, that Paul was led to Rome as a
prisoner, so that he could not be driven away as a Jew ; and was
guarded there under military custody. Chfysost. in F.J
17. After three days — Devoted to rest and prayer. .[For zbv Ilau-
Xov, Paul, read auzov, he. Tisch., Alf.J Called together— To himself,
ver. 23. Being 'bound, he could less conveniently go about to them.
The chief of the Jews— High in authority. He always sought out the

924 THE GNOMON OF THE NEW TESTAMENT.
Jews first. Nothing — A false suspicion might have been awakened,
by his very chains : Paul meets this.
18. Would have let me go — Ch. xxiv. 23, etc.
19. Spake against — He speaks mildly : for they had tried, by plot
ting his murder, to stop his speaking in Palestine.
20. For this cause — At the outset he speaks with them as a brother,
not as an apostle. [The hope of Israel — The national hope in Mes
siah. Mey.J
21. Neither- — It had been winter : and Paul had not long before
appealed to Csesar. [They had had no reason to send any word con
cerning him before his appeal, for there was then no prospect of his
coming to Rome ; and since the appeal it would have been hardly
possible. The only danger was that during his stay at Cesarea,
something prejudicial to him might accidentally have reached Rome.
Mey.J Ofthe brethren — Jews. Shewed — Formally. Spake — Daily
conversation. 22. It is known to us — Gr. yvwazbv ; which Paul retorts on them,,
in ver. 28. It is every where spoken against — This indicates a good
rather than a bad cause.
23. Persuading — Most sweetly. From morning till evening — Who
would not wish to have been present ?
24. Some believed — With the understanding and the will. And so
others believed not.
25. When they agreed not — The Jews. They departed— far. dneXu-
ovzo. The middle voice. After that Paul had spoken — In refer
ence to them, going away. One — Highly appropriate and earnest.
[Often from one word or deed one takes occasion to withdraw from
what is good : nay, indeed, this very thing happens to all, who,
though they hear the word, are not saved. Most lamentable mo
ments. V. G. For fjyiov, our, read byiov, your. Tisch., Alf.J
26. Go — This verb Paul could apply to himself: for he had just
come to Rome.
27. And I should heal them — The indicative after the subjunctive ;
comp. Mark iii. 27, note. And the former is the better established
here, because in Isaiah the Hebrew accents make the principal divi
sion of the clause after intazpeipmat, should be converted.
28. [For zb acozqpiov, the salvation, read zouzo zb atozqptov, this
salvation. Tisch., i. e. This, the message of God's salvation. Alf.J
To the Gentiles — Whose capital was Rome. He had declared to the
stubborn Jews his going to the Gentiles, at Aiitioch^ch. xiii. 46 ; at
Corinth, ch. xviii. 6 ; and now the third time at Rome; and so also
in Asia., Greece, and Italy. 7s sent — By the Apostle. Before thia

. ACTS XXVIII. 31. 925
time no apostle, not even Peter, had come to Rome. The salvation
of God — The root of the name Jesus. Comp. note, Luke iii. 6, note.
They— Though ye will not. [They will also hear it— Not, and that
they will hear it, as Eng. Ver. Alf. So Beng] Also- -Not only is
it sent to them. They will hear — The Jews should have repented
because of the fulfilment of this very prediction.
29. [This verse is rejected by Tisch., and considered probably spu
rious by Mey., Alf] Great — As persons are wont, who cannot re
sist the truth.
30. [Omit 6 IlauXoc, Paul. Tisch., Alf. Read he remained, etc.]
Dwelt — Whatever the Jews might think. Two whole years— The
very two years, at the close of which this book was written ; having
been published long before Paul's martyrdom, and no doubt by Paul's
wish. Luke was with Paul just before his death, also 2 Tim. iv. 11.
Perhaps Luke was meditating a third book, in which to recount the
acts of those two years : as in Acts i. he set forth some things not
narrated in the last chapter of the Gospel. Estius. AU — Without
distinction of nation.
31. Kingdom — In the very seat of empire of the world. So pre
sently, which concern the Lord. ComP- ver- 23. Under Pilate it
was ground for suspicion to mention the kingdom; hateful under
Pilate : now Rome bears its public announcement. Confidence — In
wardly. 'Unhindered — [Better than Eng. Ver., no man forbidding
him.J Outwardly, after so many hindrances were overcome. A vic
tory of God's Word. Paul at Rome is the crowning point of the
Gospel, and the end of Acts ; which Luke otherwise (2 Tim. iv. 11)
might have easily extended to Paul's death. He began at Jerusalem ;
he ends at Rome. [And with these same two years ended the fourth
thousand years from the creation of the world. V. G.J Thou hast,
0 Church, thy form. It is thine to preserve it, and to guard thy
trust. In the Old Testament, Isaiah, the volume of the Twelve Pro
phets, Ecclesiastes, and Lamentations, end with threatening and
severity ; whence the Jews are wont to add a repetition of the more
cheerful verses just preceding, without the vowel points. But in the
New Testament books, all end in joy.

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