Matthew:1:1-17



rwp@Matthew:1:1 @{The Book} (\biblos\). There is no article in the Greek, but the following genitives make it definite. It is our word Bible that is here used, _the_ Book as Sir Walter Scott called it as he lay dying. The usual word for book is a diminutive form (\biblion\), a little book or roll such as we have in strkjv@Luke:4:17|, "The roll of the prophet Isaiah." The pieces of papyrus (\papuros\), our paper, were pasted together to make a roll of varying lengths according to one's needs. Matthew, of course, is not applying the word book to the Old Testament, probably not to his own book, but to "the genealogical table of Jesus Christ" (\biblos genese“s Iˆsou Christou\), "the birth roll of Jesus Christ" Moffatt translates it. We have no means of knowing where the writer obtained the data for this genealogy. It differs radically from that in strkjv@Luke:3:23-38|. One can only give his own theory of the difference. Apparently in Matthew we have the actual genealogy of Joseph which would be the legal pedigree of Jesus according to Jewish custom. In Luke we apparently have the actual genealogy of Mary which would be the real line of Jesus which Luke naturally gives as he is writing for the Gentiles.

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

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

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

rwp@Matthew:1:18 @{The birth of Jesus Christ} (\tou [Iˆsou] Christou hˆ genesis\). In the Greek Jesus Christ comes before birth as the important matter after strkjv@1:16|. It is not certain whether "Jesus" is here a part of the text as it is absent in the old Syriac and the Old Latin while the Washington Codex has only "Christ." The Vatican Codex has "Christ Jesus." But it is plain that the story of the birth of Jesus Christ is to be told briefly as follows, "on this wise" (\hout“s\), the usual Greek idiom. The oldest and best manuscripts have the same word genealogy (\genesis\) used in strkjv@1:1|, not the word for birth (begotten) as in strkjv@1:16| (\gennˆsis\). "It is in fact the word Genesis. The evangelist is about to describe, not the genesis of the heaven and the earth, but the genesis of Him who made the heaven and the earth, and who will yet make a new heaven and a new earth" (Morison).

rwp@Matthew:1:18 @{Betrothed to Joseph} (\Mnˆsteutheisˆs t“i I“sˆph\). Matthew proceeds to explain his statement in strkjv@1:16| which implied that Joseph, though the legal father of Jesus in the royal line, was not the actual father of Mary's Son. Betrothal with the Jews was a serious matter, not lightly entered into and not lightly broken. The man who betrothed a maiden was legally husband (Genesis:29:21; strkjv@Deuteronomy:22:23f.|) and "an informal cancelling of betrothal was impossible" (McNeile). Though they did not live together as husband and wife till actual marriage, breach of faithfulness on the part of the betrothed was treated as adultery and punished with death. _The New Testament in Braid Scots_ actually has "mairry't till Joseph" for "betrothed to Joseph." Matthew uses the genitive absolute construction here, a very common Greek idiom.

rwp@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heurethˆ en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14| seems to refer to it. Mark has nothing whatever concerning the birth and childhood of Jesus and so cannot be used as a witness on the subject. Both Matthew and Luke present the birth of Jesus as not according to ordinary human birth. Jesus had no human father. There is such a thing in nature as parthenogenesis in the lower orders of life. But that scientific fact has no bearing here. We see here God sending his Son into the world to be the world's Saviour and he gave him a human mother, but not a human father so that Jesus Christ is both Son of God and Son of Man, the God Man. Matthew tells the story of the birth of Jesus from the standpoint of Joseph as Luke gives it from the standpoint of Mary. The two narratives harmonize with each other. One credits these most wonderful of all birth narratives according as he believes in the love and power of Almighty God to do what he wills. There is no miracle with God who has all power and all knowledge. The laws of nature are simply the expression of God's will, but he has not revealed all his will in the laws that we discover. God is Spirit. He is Person. He holds in his own power all life. strkjv@John:3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai mˆ thel“n\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\thel“n\) and "wishing" (\eboulˆthˆ\), that between purpose (\thel“\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz“\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gˆt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gˆt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephanˆ aut“i\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God's help if ever man did. If Jesus was really God's Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called "Son of David" as had been shown by Matthew in strkjv@Matthew:1:16|. Mary is called his "wife" (\tˆn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\mˆ phobˆthˆis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumˆthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.

rwp@Matthew:1:21 @{Thou shalt call his name Jesus} (\Kalesies to onoma autou Iˆsoun\). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers:13:16; strkjv@1Chronicles:7:27|), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). Songs:Jesus is the Greek form of Joshua (Hebrews:4:8|). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Saviour_ applied to our Lord (Luke:1:47; strkjv@2:11; strkjv@John:4:42|)" (Vincent). He will save (\s“sei\) his people from their sins and so be their Saviour (\S“tˆr\). He will be prophet, priest, and king, but "Saviour" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (\autos\) will save (\s“sei\ with a play on the name Jesus) his people from their sins." Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. {From their sins} (\apo t“n hamarti“n aut“n\). Both sins of omission and of commission. The substantive (\hamartia\) is from the verb (\hamartanein\) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (\apo\) as well as out of (\ex\) our sins. They will be cast into oblivion and he will cover them up out of sight.

rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plˆr“thˆi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin‚_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.

rwp@Matthew:1:23 @{They shall call} (\kalesousin\). Men, people, will call his name Immanuel, God with us. "The interest of the evangelist, as of all New Testament writers, in prophecy, was purely religious" (Bruce). But surely the language of Isaiah has had marvellous illustration in the Incarnation of Christ. This is Matthew's explanation of the meaning of Immanuel, a descriptive appellation of Jesus Christ and more than a mere motto designation. God's help, Jesus=the Help of God, is thus seen. One day Jesus will say to Philip: "He that has seen me has seen the Father" (John:14:9|).

rwp@Matthew:1:24 @{Took unto him his wife} (\parelaben tˆn gunaika autou\). The angel had told him not to be afraid to "take to his side" Mary his wife (1:20|). Songs:when he awoke from his sleep he promptly obeyed the angel and "took his wife home" (Moffatt). One can only imagine the relief and joy of Mary when Joseph nobly rose to his high duty toward her. I have tried to sketch Mary's problems in _Mary the Mother of Jesus: Her Problems and Her Glory._

rwp@Matthew:1:25 @{And knew her not} (\kai ouk egin“sken autˆn\). Note the imperfect tense, continuous or linear action. Joseph lived in continence with Mary till the birth of Jesus. Matthew does not say that Mary bore no other children than Jesus. "Her firstborn" is not genuine here, but is a part of the text in strkjv@Luke:2:7|. The perpetual virginity of Mary is not taught here. Jesus had brothers and sisters and the natural meaning is that they were younger children of Joseph and Mary and not children of Joseph by a previous marriage. Songs:Joseph "called his name Jesus" as the angel had directed and the child was born in wedlock. Joseph showed that he was an upright man in a most difficult situation.

rwp@Matthew:10:1 @{His twelve disciples} (\tous d“deka mathˆtas autou\). First mention of the group of "learners" by Matthew and assumed as already in existence (note the article) as they were (Mark:3:14|). They were chosen before the Sermon on the Mount was delivered, but Matthew did not mention it in connection with that sermon.

rwp@Matthew:10:1 @{Gave them authority} (\ed“ken autois exousian\). "Power" (Moffatt, Goodspeed). One may be surprised that here only the healing work is mentioned, though Luke (Luke:9:2|) has it "to preach the kingdom of God, and to heal the sick." And Matthew says (Matthew:10:7|), "And as ye go, preach." Hence it is not fair to say that Matthew knows only the charge to heal the sick, important as that is. The physical distress was great, but the spiritual even greater. Power is more likely the idea of \exousia\ here. This healing ministry attracted attention and did a vast deal of good. Today we have hospitals and skilled physicians and nurses, but we should not deny the power of God to bless all these agencies and to cure disease as he wills. Jesus is still the master of soul and body. But intelligent faith does not justify us in abstaining from the help of the physician who must not be confounded with the quack and the charlatan.

rwp@Matthew:10:2 @{The names of the twelve apostles} (\t“n d“deka apostol“n ta onomata\). This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark:3:13-19|) and Luke (Luke:6:12-16|) state that Jesus "chose" them, "appointed" them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke:6:17|). Simon heads the list (\pr“tos\) in all four lists including strkjv@Acts:1:13f|. He came to be first and foremost at the great Pentecost (Acts:2| and strkjv@Acts:3|). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer (\ho paradidous\). Iscariot is usually explained as "man of Kerioth" down near Edom (Joshua:15:25|). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark:6:7|). Matthew names them in pairs, probably as they were sent out.

rwp@Matthew:10:5 @{These twelve Jesus sent forth} (\toutous tous d“deka apesteilen ho Iˆsous\). The word "sent forth" (\apesteilen\) is the same root as "apostles." The same word reappears in strkjv@10:16|. {Way of the Gentiles} (\hodon ethn“n\). Objective genitive, way leading to the Gentiles. This prohibition against going among the Gentiles and the Samaritans was for this special tour. They were to give the Jews the first opportunity and not to prejudice the cause at this stage. Later Jesus will order them to go and disciple all the Gentiles (Matthew:28:19|).

rwp@Matthew:10:6 @{The lost sheep} (\ta probata ta apol“lota\). The sheep, the lost ones. Mentioned here first by Matthew. Jesus uses it not in blame, but in pity (Bruce). Bengel notes that Jesus says "lost" more frequently than "led astray." "If the Jewish nation could be brought to repentance the new age would dawn" (McNeile).

rwp@Matthew:10:7 @{As ye go, preach} (\poreuomenoi kˆrussete\). Present participle and present imperative. They were itinerant preachers on a "preaching tour," heralds (\kˆrukes\) proclaiming good news. The summary message is the same as that of the Baptist (3:2|) that first startled the country, "the kingdom of heaven has drawn nigh." He echoed it up and down the Jordan Valley. They are to shake Galilee with it as Jesus had done (4:17|). That same amazing message is needed today. But "the apprentice apostles" (Bruce) could tell not a little about the King of the Kingdom who was with them.

rwp@Matthew:10:9 @{Get you no gold} (\mˆ ktˆsˆsthe\). It is not, "Do not possess" or "own," but "do not acquire" or "procure" for yourselves, indirect middle aorist subjunctive. Gold, silver, brass (copper) in a descending scale (nor even bronze). {In your purses} (\eis tas z“nas h–m“n\). In your girdles or belts used for carrying money.

rwp@Matthew:10:10 @{No wallet} (\mˆ pˆran\). Better than "scrip." It can be either a travelling or bread bag. Deissmann (_Light from the Ancient East_, pp. 108f.) shows that it can mean the beggar's collecting bag as in an inscription on a monument at Kefr Hanar in Syria: "While Christianity was still young the beggar priest was making his rounds in the land of Syria on behalf of the national goddess." Deissmann also quotes a pun in the _Didaskalia=Const. Apost_. 3, 6 about some itinerant widows who said that they were not so much \chˆrai\ (spouseless) as \pˆrai\ (pouchless). He cites also Shakespeare, _Troilus and Cressida_ III. iii. 145: "Time hath, my lord, a wallet at his back, wherein he puts alms for oblivion." {For the labourer is worthy of his food} (\axios gar ho ergatˆs tˆs trophˆs autou\). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke:10:7|) has the same words with \misthou\ (reward) instead of \trophˆs\ (food). In strkjv@1Timothy:5:18| Paul quotes Luke's form as scripture (\hˆ graphˆ\) or as a well-known saying if confined to the first quotation. The word for workman here (\ergatˆs\) is that used by Jesus in the prayer for labourers (Matthew:9:38|). The well-known _Didachˆ_ or _Teaching of the Twelve_ (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mark:6:6-13|) and Luke (Luke:9:1-6|) vary slightly from Matthew in some of the details of the instructions of Jesus.

rwp@Matthew:10:13 @{If the house be worthy} (\ean ˆi hˆ oikia axia\). Third class condition. What makes a house worthy? "It would naturally be readiness to receive the preachers and their message" (McNeile). Hospitality is one of the noblest graces and preachers receive their share of it. The apostles are not to be burdensome as guests.

rwp@Matthew:10:14 @{Shake off the dust} (\ektinaxate ton koniorton\). Shake out, a rather violent gesture of disfavour. The Jews had violent prejudices against the smallest particles of Gentile dust, not as a purveyor of disease of which they did not know, but because it was regarded as the putrescence of death. If the apostles were mistreated by a host or hostess, they were to be treated as if they were Gentiles (cf. strkjv@Matthew:18:17; strkjv@Acts:18:6|). Here again we have a restriction that was for this special tour with its peculiar perils.

rwp@Matthew:10:15 @{More tolerable} (\anektoteron\). The papyri use this adjective of a convalescent. People in their vernacular today speak of feeling "tolerable." The Galileans were having more privileges than Sodom and Gomorrah had.

rwp@Matthew:10:16 @{As sheep in the midst of wolves} (\h“s probata en mes“i luk“n\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."

rwp@Matthew:10:17 @{Beware of men} (\prosechete apo t“n anthr“p“n\). Ablative case with \apo\. Hold your mind (\noun\ understood) away from. The article with \anthr“p“n\ points back to \luk“n\ (wolves) in strkjv@10:16|.

rwp@Matthew:10:17 @{To councils} (\eis sunedria\). The local courts of justice in every Jewish town. The word is an old one from Herodotus on for any deliberative body (\concilium\). The same word is used for the Sanhedrin in Jerusalem. {In their synagogues} (\en tois sunag“gais aut“n\). Here not merely as the place of assembly for worship, but as an assembly of justice exercising discipline as when the man born blind was cast out of the synagogue (John:9:35|). They were now after the exile in every town of any size where Jews were.

rwp@Matthew:10:19 @{Be not anxious} (\mˆ merimnˆsˆte\). Ingressive aorist subjunctive in prohibition. "Do not become anxious" (Matthew:6:31|). "Self-defence before Jewish kings and heathen governors would be a terrible ordeal for humble Galileans. The injunction applied to cases when preparation of a speech would be impossible" (McNeile). "It might well alarm the bravest of these simple fishermen to be told that they would have to answer for their doings on Christ's behalf before Jewish councils and heathen courts" (Plummer). Christ is not talking about preparation of sermons. "{In that hour}" (\en ekeinˆi tˆi h“rƒi\), if not before. The Spirit of your Father will speak to you and through you (10:20|). Here is no posing as martyr or courting a martyr's crown, but real heroism with full loyalty to Christ.

rwp@Matthew:10:22 @{Ye shall be hated} (\esesthe misoumenoi\). Periphrastic future passive, linear action. It will go on through the ages. {For my name's sake} (\dia to onoma mou\). In the O.T. as in the Targums and the Talmud "the name" as here stands for the person (Matthew:19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@15:26|). "He that endureth to the end" (\ho hupomeinas eis telos\). Effective aorist participle with future indicative.

rwp@Matthew:10:23 @{Till the Son of man be come} (\he“s elthˆi ho huios tou anthr“pou\). Moffatt puts it "before the Son of man arrives" as if Jesus referred to this special tour of Galilee. Jesus could overtake them. Possibly so, but it is by no means clear. Some refer it to the Transfiguration, others to the coming of the Holy Spirit at Pentecost, others to the Second Coming. Some hold that Matthew has put the saying in the wrong context. Others bluntly say that Jesus was mistaken, a very serious charge to make in his instructions to these preachers. The use of \he“s\ with aorist subjunctive for a future event is a good Greek idiom.

rwp@Matthew:10:25 @{Beelzebub} (\beezeboul\ according to B, \beelzeboul\ by most Greek MSS., \beelzeboub\ by many non-Greek MSS.). The etymology of the word is also unknown, whether "lord of a dwelling" with a pun on "the master of the house" (\oikodespotˆn\) or "lord of flies" or "lord of dung" or "lord of idolatrous sacrifices." It is evidently a term of reproach. "An opprobrious epithet; exact form of the word and meaning of the name have given more trouble to commentators than it is all worth" (Bruce). See strkjv@Matthew:12:24|.

rwp@Matthew:10:26 @{Fear them not therefore} (\mˆ oun phobˆthˆte autous\). Repeated in verses 28| and 31| (\mˆ phobeisthe\ present middle imperative here in contrast with aorist passive subjunctive in the preceding prohibitions). Note also the accusative case with the aorist passive subjunctive, transitive though passive. See same construction in strkjv@Luke:12:5|. In strkjv@Matthew:10:28| the construction is with \apo\ and the ablative, a translation Hebraism as in strkjv@Luke:12:4| (Robertson, _Grammar of the Greek N.T. in the Light of Historical Research_, p. 577).

rwp@Matthew:10:28 @{Destroy both soul and body in hell} (\kai psuchˆn kai s“ma apolesai en geennˆi\). Note "soul" here of the eternal spirit, not just life in the body. "Destroy" here is not annihilation, but eternal punishment in Gehenna (the real hell) for which see on ¯5:22|. Bruce thinks that the devil as the tempter is here meant, not God as the judge, but surely he is wrong. There is no more needed lesson today than the fear of God.

rwp@Matthew:10:29 @{Two sparrows} (\duo strouthia\). Diminutive of \strouthos\ and means any small bird, sparrows in particular. They are sold today in the markets of Jerusalem and Jaffa. "For a farthing" (\assariou\) is genitive of price. Only here and strkjv@Luke:12:6| in the N.T. Diminutive form of the Roman _as_, slightly more than half an English penny. {Without your Father} (\aneu tou patros h–m“n\). There is comfort in this thought for us all. Our father who knows about the sparrows knows and cares about us.

rwp@Matthew:10:31 @{Than many sparrows} (\poll“n strouthi“n\). Ablative case of comparison with \diapherete\ (our differ).

rwp@Matthew:10:32 @{Shall confess me} (\homologˆsei en emoi\). An Aramaic idiom, not Hebrew, see also strkjv@Luke:12:8|. Songs:also here, "him will I also confess" (\homologˆs“ k'ag“ en aut“i\). Literally this Aramaic idiom reproduced in the Greek means "confess in me," indicating a sense of unity with Christ and of Christ with the man who takes the open stand for him.

rwp@Matthew:10:33 @{Shall deny me} (\arnˆsˆtai me\). Aorist subjunctive here with \hostis\, though future indicative \homologˆsei\ above. Note accusative here (case of extension), saying "no" to Christ, complete breach. This is a solemn law, not a mere social breach, this cleavage by Christ of the man who repudiates him, public and final.

rwp@Matthew:10:34 @{I came not to send peace, but a sword} (\ouk ˆlthon balein eirˆnˆn, alla machairan\). A bold and dramatic climax. The aorist infinitive means a sudden hurling of the sword where peace was expected. Christ does bring peace, not as the world gives, but it is not the force of compromise with evil, but of conquest over wrong, over Satan, the triumph of the cross. Meanwhile there will be inevitably division in families, in communities, in states. It is no namby-pamby sentimentalism that Christ preaches, no peace at any price. The Cross is Christ's answer to the devil's offer of compromise in world dominion. For Christ the kingdom of God is virile righteousness, not mere emotionalism.

rwp@Matthew:10:35 @{Set at variance} (\dichasai\). Literally divide in two, \dicha\. Jesus uses strkjv@Micah:7:1-6| to describe the rottenness of the age as Micah had done. Family ties and social ties cannot stand in the way of loyalty to Christ and righteous living. {The daughter-in-law} (\numphˆn\). Literally bride, the young wife who is possibly living with the mother-in-law. It is a tragedy to see a father or mother step between the child and Christ.

rwp@Matthew:10:38 @{Doth not take his cross} (\ou lambanei ton stauron autou\). The first mention of cross in Matthew. Criminals were crucified in Jerusalem. It was the custom for the condemned person to carry his own cross as Jesus did till Simon of Cyrene was impressed for that purpose. The Jews had become familiar with crucifixion since the days of Antiochus Epiphanes and one of the Maccabean rulers (Alexander Jannaeus) had crucified 800 Pharisees. It is not certain whether Jesus was thinking of his own coming crucifixion when he used this figure, though possible, perhaps probable. The disciples would hardly think of that outcome unless some of them had remarkable insight.

rwp@Matthew:10:39 @{Shall lose it} (\apolesei autˆn\). This paradox appears in four forms according to Allen (I) strkjv@Matthew:10:39| strkjv@Mark:8:35; strkjv@Matthew:16:25; strkjv@Luke:9:24| strkjv@Luke:17:33| strkjv@John:12:25|. _The Wisdom of Sirach_ (Hebrew text) in strkjv@51:26 has: "He that giveth his life findeth her (wisdom)." It is one of the profound sayings of Christ that he repeated many times. Plato (_Gorgias_ 512) has language somewhat similar though not so sharply put. The article and aorist participles here (\ho heur“n, ho apolesas\) are timeless in themselves just like \ho dechomenos\ in verses 40| and 41|.

rwp@Matthew:10:41 @{In the name of a prophet} (\eis onoma prophˆtou\). "Because he is a prophet" (Moffatt). In an Oxyrhynchus Papyrus 37 (A.D. 49) we find \onomati eleutherou\ in virtue of being free-born. "He that receiveth a prophet from no ulterior motive, but simply _qua_ prophet (_ut prophetam_, Jer.) would receive a reward in the coming age equal to that of his guest" (McNeile). The use of \eis\ here is to be noted. In reality \eis\ is simply \en\ with the same meaning. It is not proper to say that \eis\ has always to be translated "into." Besides these examples of \eis onoma\ in verses 41| and 43| see strkjv@Matthew:12:41| \eis to kˆrugma I“nƒ\ (see Robertson's _Grammar_, p. 593). {Unto one of these little ones} (\hena t“n mikr“n tout“n\). Simple believers who are neither apostles, prophets, or particularly righteous, just "learners," "in the name of a disciple" (\eis onoma mathˆtou\). Alford thinks that some children were present (cf. strkjv@Matthew:18:2-6|).

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

rwp@Matthew:11:2 @{John heard in the prison} (\ho de I“anˆs akousas en t“i desm“tˆri“i\). Probably (Luke:7:18|) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Acts:5:21,23; strkjv@16:26|). See strkjv@Matthew:4:12|. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. _Ant_. XVIII. v.2). John's disciples had access to him. Songs:he sent word by (\dia\, not \duo\ as in strkjv@Luke:7:19|) them to Jesus.

rwp@Matthew:11:3 @{He that cometh} (\ho erchomenos\). This phrase refers to the Messiah (Mark:11:9; strkjv@Luke:13:35; strkjv@19:38; strkjv@Hebrews:10:37; strkjv@Psalms:118:26; strkjv@Daniel:7:13|). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be "another" (\heteron\) after Jesus? John had been in prison "long enough to develop a _prison mood_" (Bruce). It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my _John the Loyal_). John longed for reassurance.

rwp@Matthew:11:4 @{The things which ye do hear and see} (\ha akouete kai blepete\). This symbolical message was for John to interpret, not for them.

rwp@Matthew:11:5 @{And the dead are raised up} (\kai nekroi egeirontai\). Like that of the son of the widow of Nain. Did he raise the dead also on this occasion? "Tell John your story over again and remind him of these prophetic texts, strkjv@Isaiah:35:5; strkjv@61:1|" (Bruce). The items were convincing enough and clearer than mere eschatological symbolism. "The poor" in particular have the gospel, a climax.

rwp@Matthew:11:6 @{Whosoever shall find none occasion of stumbling in me} (\hos an mˆ skandalisthˆi en emoi\). Indefinite relative clause with first aorist passive subjunctive. This beatitude is a rebuke to John for his doubt even though in prison. Doubt is not a proof of superior intellect, scholarship, or piety. John was in the fog and that is the time not to make serious decisions. "In some way even the Baptist had found some occasion of stumbling in Jesus" (Plummer).

rwp@Matthew:11:7 @{As these went their way} (\tout“n poreuomen“n\). Present participle genitive absolute. The eulogy of Jesus was spoken as the two disciples of John were going away. Is it a matter of regret that they did not hear this wondrous praise of John that they might cheer him with it? "It may almost be called the funeral oration of the Baptist, for not long afterwards Herodias compassed his death" (Plummer). {A reed shaken by the wind} (\kalamon hupo anemou saleuomenon\). Latin _calamus_. Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Matthew:27:29|), as a measuring rod (Revelation:11:1|), of a writer's pen (3John:1:13|). The reeds by the Jordan bent with the wind, but not so John.

rwp@Matthew:11:9 @{And much more than a prophet} (\kai perissoteron prophˆtou\). Ablative of comparison after \perissoteron\ itself comparative though meaning exceeding (surrounded by, overflowing). John had all the great qualities of the true prophet: "Vigorous moral conviction, integrity, strength of will, fearless zeal for truth and righteousness" (Bruce). And then he was the Forerunner of the Messiah (Malachi:3:1|).

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

rwp@Matthew:11:12 @{Suffereth violence} (\biazetai\). This verb occurs only here and in strkjv@Luke:16:16| in the N.T. It seems to be middle in Luke and Deissmann (_Bible Studies_, p. 258) quotes an inscription "where \biazomai\ is without doubt reflexive and absolute" as in strkjv@Luke:16:16|. But there are numerous papyri examples where it is passive (Moulton and Milligan, _Vocabulary_, etc.) so that "there seems little that promises decisive help for the difficult Logion of strkjv@Matthew:11:12; strkjv@Luke:16:16|." Songs:then in strkjv@Matthew:11:12| the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like "men of violence take it by force" (\biastai harpazousin autˆn\) or seize it like a conquered city. The middle voice may mean "experiences violence" or "forces its way" like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John "had led to a violent and impetuous thronging to gather round Jesus and his disciples" (Hort, _Judaistic Christianity_, p. 26).

rwp@Matthew:11:14 @{This is Elijah} (\autos estin Eleias\). Jesus here endorses John as the promise of Malachi. The people understood strkjv@Malachi:4:1| to mean the return of Elijah in person. This John denied as to himself (John:1:21|). But Jesus affirms that John is the Elijah of promise who has come already (Matthew:17:12|). He emphasizes the point: "He that hath ears to hear, let him hear."

rwp@Matthew:11:17 @{Children sitting in the market places} (\paidiois kathˆmenois en tais agorais\). This parable of the children playing in the market place is given also in strkjv@Luke:7:31f|. Had Jesus as a child in Nazareth not played games with the children? He had certainly watched them often since. The interest of Christ in children was keen. He has really created the modern child's world out of the indifference of the past. They would not play wedding or funeral in a peevish fret. These metaphors in the Gospels are vivid to those with eyes to see. The \agora\ was originally the assembly, then the forum or public square where the people gathered for trade or for talk as in Athens (Acts:17:17|) and in many modern towns. Songs:the Roman Forum. The oriental bazaars today are held in streets rather than public squares. Even today with all the automobiles children play in the streets. In English the word "cheap" (Cheapside) meant only barter and price, not cheap in our sense. The word for mourn (\ekopsasthe\) means to beat the heart, direct middle, after the fashion of eastern funeral lamentations.

rwp@Matthew:11:19 @{Wisdom is justified by her works} (\edikai“thˆ apo t“n erg“n autˆs\). A timeless aorist passive (Robertson, _Grammar_, p. 836f.). The word "justified" means "set right" Luke (Luke:7:35|) has "by all her children" as some MSS. have here to make Matthew like Luke. These words are difficult, but understandable. God's wisdom has planned the different conduct of both John and Jesus. He does not wish all to be just alike in everything. "This generation" (verse 16|) is childish, not childlike, and full of whimsical inconsistencies in their faultfinding. They exaggerate in each case. John did not have a demon and Jesus was not a glutton or a winebibber. "And, worse than either, for \philos\ is used in a sinister sense and implies that Jesus was the comrade of the worst characters, and like them in conduct. A malicious nickname at first, it is now a name of honour: the sinner's lover" (Bruce). Cf. strkjv@Luke:15:2|. The plan of God is justified by results.

rwp@Matthew:11:20 @{Most of his mighty works} (\hai pleistai dunameis autou\). Literally, "His very many mighty works" if elative as usual in the papyri (Moulton, _Prolegomena_, p. 79; Robertson, _Grammar_, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word \dunamis\ for miracle presents the notion of _power_ like our _dynamite_. The word \teras\ is wonder, portent, _miraculum_ (miracle) as in strkjv@Acts:2:19|. It occurs only in the plural and always with \sˆmeia\. The word \sˆmeion\ means sign (Matthew:12:38|) and is very common in John's Gospel as well as the word \ergon\ (work) as in strkjv@John:5:36|. Other words used are \paradoxon\, our word _paradox_, strange (Luke:5:26|), \endoxon\, glorious (Luke:13:17|), \thaumasion\, wonderful (Matthew:21:15|).

rwp@Matthew:11:21 @{Chorazin} (\Chorazein\). Mentioned only here and in strkjv@Luke:10:13|. Proof of "the meagreness of our knowledge of Judaism in the time of Christ" (Plummer) and of the many things not told in our Gospels (John:21:25|). We know something of Bethsaida and more about Capernaum as places of privilege. But (\plˆn\, howbeit) neither of these cities repented, changed their conduct. Note condition of the second class, determined as unfulfilled in verses 21| and 23|.

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

rwp@Matthew:11:26 @{Wellpleasing in thy sight} (\eudokia emprosthen sou\). "For such has been thy gracious will" (Weymouth).

rwp@Matthew:11:27 @{All things have been delivered unto me of my Father} (\panta moi paredothˆ hupo tou patros mou\). This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like \edothˆ\ in strkjv@28:18| and "points back to a moment in eternity, and implies the pre-existence of the Messiah" (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note \epigin“skei\ twice for "fully know." Note also \boulˆtai\ =wills, is willing. The Son retains the power and the will to reveal the Father to men.

rwp@Matthew:11:28 @{Come unto me} (\deute pros me\). Verses 28 to 30 are not in Luke and are among the special treasures of Matthew's Gospel. No sublimer words exist than this call of Jesus to the toiling and the burdened (\pephortismenoi\, perfect passive participle, state of weariness) to come to him. He towers above all men as he challenges us. "I will refresh you" (\k'ago anapaus“ h–mas\). Far more than mere rest, rejuvenation. The English slang expression "rest up" is close to the idea of the Greek compound \ana-pau“\. It is causative active voice.

rwp@Matthew:11:29 @{Take my yoke upon you and learn of me} (\arate ton zugon mou eph'humas kai mathete ap'emou\). The rabbis used yoke for school as many pupils find it now a yoke. The English word "school" is Greek for leisure (\scholˆ\). But Jesus offers refreshment (\anapausin\) in his school and promises to make the burden light, for he is a meek and humble teacher. Humility was not a virtue among the ancients. It was ranked with servility. Jesus has made a virtue of this vice. He has glorified this attitude so that Paul urges it (Phillipians:2:3|), "in lowliness of mind each counting other better than himself." In portions of Europe today people place yokes on the shoulders to make the burden easier to carry. Jesus promises that we shall find the yoke kindly and the burden lightened by his help. "Easy" is a poor translation of \chrˆstos\. Moffatt puts it "kindly." That is the meaning in the Septuagint for persons. We have no adjective that quite carries the notion of kind and good. The yoke of Christ is useful, good, and kindly. Cf. strkjv@Songs:1:10|.

rwp@Matthew:12:1 @{On the sabbath day through the cornfields} (\tois sabbasin dia t“n sporim“n\). This paragraph begins exactly like strkjv@11:25| "at that season" (\en ekein“i t“i kair“i\), a general statement with no clear idea of time. Songs:also strkjv@14:1|. The word \kairos\ means a definite and particular time, but we cannot fix it. The word "cornfields" does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley).

rwp@Matthew:12:2 @{Thy disciples do} (\hoi mathˆtai sou poiousin\). These critics are now watching a chance and they jump at this violation of their Pharisaic rules for Sabbath observance. The disciples were plucking the heads of wheat which to the Pharisees was reaping and were rubbing them in their hands (Luke:6:1|) which was threshing.

rwp@Matthew:12:3 @{What David did} (\ti epoiˆsen Daueid\). From the necessity of hunger. The first defence made by Christ appeals to the conduct of David (2Samuel:21:6|). David and those with him did "what was not lawful" (\ho ouk exon ˆn\) precisely the charge made against the disciples (\ho ouk exestin\ in verse 2|).

rwp@Matthew:12:6 @{One greater than the temple} (\tou hierou meizon\). Ablative of comparison, \tou hierou\. The Textus Receptus has \meiz“n\, but the neuter is correct. Literally, "something greater than the temple." What is that? It may still be Christ, or it may be: "The work and His disciples were of more account than the temple" (Plummer). "If the temple was not subservient to Sabbath rules, how much less the Messiah!" (Allen).

rwp@Matthew:12:7 @{The guiltless} (\tous anaitious\). Songs:in verse 5|. Common in ancient Greek. No real ground against, it means \an\ + \aitios\. Jesus quotes strkjv@Hosea:6:6| here as he did in strkjv@Matthew:9:13|. A pertinent prophecy that had escaped the notice of the sticklers for ceremonial literalness and the letter of the law.

rwp@Matthew:12:9 @{Lord of the Sabbath} (\kurios tou sabbatou\). This claim that he as the Son of Man is master of the Sabbath and so above the Pharisaic regulations angered them extremely. By the phrase "the Son of man" here Jesus involves the claim of Messiahship, but as the Representative Man he affirms his solidarity with mankind, "standing for the human interest" (Bruce) on this subject.

rwp@Matthew:12:10 @{Is it lawful?} (\ei exestin\). The use of \ei\ in direct questions is really elliptical and seems an imitation of the Hebrew (Robertson, _Grammar_, p. 916). See also strkjv@Matthew:19:3|. It is not translated in English.

rwp@Matthew:12:12 @{How much then is a man} (\pos“i oun diapherei anthr“pos\). Another of Christ's pregnant questions that goes to the roots of things, an _a fortiori_ argument. "By how much does a human being differ from a sheep? That is the question which Christian civilization has not even yet adequately answered" (Bruce). The poor pettifogging Pharisees are left in the pit.

rwp@Matthew:12:13 @{Stretch forth thy hand} (\ekteinon sou tˆn cheira\). Probably the arm was not withered, though that is not certain. But he did the impossible. "He stretched it forth," straight, I hope, towards the Pharisees who were watching Jesus (Mark:3:2|).

rwp@Matthew:12:14 @{Took counsel against him} (\sumboulion elabon kat' autou\). An imitation of the Latin _concilium capere_ and found in papyri of the second century A.D. (Deissmann, _Bible Studies_, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark:3:6; strkjv@Matthew:12:14; strkjv@Luke:6:11|). By "destroy" (\apoles“sin\) they meant "kill."

rwp@Matthew:12:15 @{Perceiving} (\gnous\). Second aorist active participle of \gin“sk“\. Jesus read their very thoughts. They were now plain to any one who saw their angry countenances.

rwp@Matthew:12:17 @{That it might be fulfilled} (\hina plˆr“thˆi\). The final use of \hina\ and the sub-final just before (verse 16|). The passage quoted is strkjv@Isaiah:42:1-4| "a very free reproduction of the Hebrew with occasional side glances at the Septuagint" (Bruce), possibly from an Aramaic collection of _Testimonia_ (McNeile). Matthew applies the prophecy about Cyrus to Christ.

rwp@Matthew:12:18 @{My beloved} (\ho agapˆtos mou\). This phrase reminds one of strkjv@Matthew:3:17| (the Father's words at Christ's baptism).

rwp@Matthew:12:20 @{A bruised reed} (\kalamon suntetrimmenon\). Perfect passive participle of \suntrib“\. A crushed reed he will not break. The curious augment in \kateaxei\ (future active indicative) is to be noted. The copyists kept the augment where it did not belong in this verb (Robertson, _Grammar_, p. 1212) even in Plato. "Smoking flax" (\linon tuphomenon\). The wick of a lamp, smoking and flickering and going out. Only here in N.T. Flax in strkjv@Exodus:9:31|. Vivid images that picture Jesus in the same strain as his own great words in strkjv@Matthew:11:28-30|.

rwp@Matthew:12:23 @{Is this the Son of David?} (\mˆti houtos estin ho huios Daueid?\). The form of the question expects the answer "no," but they put it so because of the Pharisaic hostility towards Jesus. The multitudes "were amazed" or "stood out of themselves" (\existanto\), imperfect tense, vividly portraying the situation. They were almost beside themselves with excitement.

rwp@Matthew:12:24 @{The Pharisees} (\hoi de Pharisaioi\). Already (Matthew:9:32-34|) we have had in Matthew the charge that Jesus is in league with the prince of demons, though the incident may be later than this one. See on ¯10:25| about "Beelzebub." The Pharisees feel that the excited condition of the crowds and the manifest disposition to believe that Jesus is the Messiah (the Son of David) demand strenuous action on their part. They cannot deny the fact of the miracles for the blind and dumb men both saw and spoke (12:22|). Songs:in desperation they suggest that Jesus works by the power of Beelzebub the prince of the demons.

rwp@Matthew:12:25 @{Knowing their thoughts} (\eid“s de tas enthumˆseis aut“n\). What they were revolving in their minds. They now find out what a powerful opponent Jesus is. By parables, by a series of conditions (first class), by sarcasm, by rhetorical question, by merciless logic, he lays bare their hollow insincerity and the futility of their arguments. Satan does not cast out Satan. Note timeless aorist passive \emeristhˆ\ in 26|, \ephthasen\ in 28| (simple sense of arriving as in strkjv@Phillipians:3:16| from \phthan“\). Christ is engaged in deathless conflict with Satan the strong man (29|). "Goods" (\skeuˆ\) means house-gear, house furniture, or equipment as in strkjv@Luke:17:36| and strkjv@Acts:27:17|, the tackling of the ship.

rwp@Matthew:12:30 @{He that is not with me} (\ho mˆ “n met' emou\). With these solemn words Jesus draws the line of cleavage between himself and his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (\sunag“n\) Christ or scatter (\skorpizei\) to the four winds. Christ is the magnet of the ages. He draws or drives away. "Satan is the arch-waster, Christ the collector, Saviour" (Bruce).

rwp@Matthew:12:31 @{But the blasphemy against the Spirit} (\hˆ de tou pneumatos blasphˆmia\). Objective genitive. This is the unpardonable sin. In 32| we have \kata tou pneumatos tou hagiou\ to make it plainer. What is the blasphemy against the Holy Spirit? These Pharisees had already committed it. They had attributed the works of the Holy Spirit by whose power Jesus wrought his miracles (12:28|) to the devil. That sin was without excuse and would not be forgiven in their age or in the coming one (12:32|). People often ask if they can commit the unpardonable sin. Probably some do who ridicule the manifest work of God's Spirit in men's lives and attribute the Spirit's work to the devil.

rwp@Matthew:12:34 @{Ye offspring of vipers} (\gennˆmata echidn“n\). These same terrible words the Baptist had used to the Pharisees and Sadducees who came to his baptism (Matthew:3:7|). But these Pharisees had deliberately made their choice and had taken Satan's side. The charge against Jesus of being in league with Satan reveals the evil heart within. The heart "spurts out" (\ekballei\) good or evil according to the supply (treasure, \thˆsaurou\) within. Verse 33| is like strkjv@Matthew:7:17-19|. Jesus often repeated his crisp pungent sayings as every teacher does.

rwp@Matthew:12:36 @{Every idle word} (\pan rhˆma argon\). An ineffective, useless word (\a\ privative and \ergon\). A word that does no good and so is pernicious like pernicious anaemia. It is a solemn thought. Jesus who knows our very thoughts (12:25|) insists that our words reveal our thoughts and form a just basis for the interpretation of character (12:37|). Here we have judgment by words as in strkjv@25:31-46| where Jesus presents judgment by deeds. Both are real tests of actual character. Homer spoke of "winged words" (\pteroenta epea\). And by the radio our words can be heard all round the earth. Who knows where they stop?

rwp@Matthew:12:38 @{A sign from thee} (\apo sou sˆmeion\). One wonders at the audacity of scribes and Pharisees who accused Jesus of being in league with Satan and thus casting out demons who can turn round and blandly ask for a "sign from thee." As if the other miracles were not signs! "The demand was impudent, hypocritical, insulting" (Bruce).

rwp@Matthew:12:39 @{An evil and adulterous generation} (\genea ponˆra kai moichalis\). They had broken the marriage tie which bound them to Jehovah (Plummer). See strkjv@Psalms:73:27; strkjv@Isaiah:57:3ff.; strkjv@62:5; strkjv@Ezekiel:23:27; strkjv@James:4:4; strkjv@Revelation:2:20|. What is "the sign of Jonah?"

rwp@Matthew:12:40 @{The whale} (\tou kˆtous\). Sea-monster, huge fish. In strkjv@Jonah:2:1| the LXX has \kˆtei megal“i\. "Three days and three nights" may simply mean three days in popular speech. Jesus rose "on the third day" (Matthew:16:21|), not "on the fourth day." It is just a fuller form for "after three days" (Mark:8:31; strkjv@10:34|).

rwp@Matthew:12:41 @{In the judgment} (\en tˆi krisei\). Except here and in the next verse Matthew has "day of judgment" (\hˆmera krise“s\) as in strkjv@10:15; strkjv@11:22,24; strkjv@12:36|. Luke (Luke:10:14|) has \en tˆi krisei\. {They repented at the preaching of Jonah} (\metenoˆson eis to kˆrugma I“na\). Note this use of \eis\ just like \en\. Note also \pleion\ (neuter), not \plei“n\ (masc.). See the same idiom in strkjv@12:6| and strkjv@12:48|. Jesus is something greater than the temple, than Jonah, than Solomon. "You will continue to disbelieve in spite of all I can say or do, and at last you will put me to death. But I will rise again, a sign for your confusion, if not for your conversion" (Bruce).

rwp@Matthew:12:44 @{Into my house} (\eis ton oikon mou\). Songs:the demon describes the man in whom he had dwelt. "The demon is ironically represented as implying that he left his victim voluntarily, as a man leaves his house to go for a walk" (McNeile). "Worse than the first" is a proverb.

rwp@Matthew:12:46 @{His mother and his brothers} (\hˆ mˆtˆr kai hoi adelphoi autou\). Brothers of Jesus, younger sons of Joseph and Mary. The charge of the Pharisees that Jesus was in league with Satan was not believed by the disciples of Jesus, but some of his friends did think that he was beside himself (Mark:3:21|) because of the excitement and strain. It was natural for Mary to want to take him home for rest and refreshment. Songs:the mother and brothers are pictured standing outside the house (or the crowd). They send a messenger to Jesus.

rwp@Matthew:12:47 @Aleph, B, L, Old Syriac, omit this verse as do Westcott and Hort. It is genuine in strkjv@Mark:3:32; strkjv@Luke:8:20|. It was probably copied into Matthew from Mark or Luke.

rwp@Matthew:12:49 @{Behold my mother and my brothers} (\idou hˆ mˆtˆr mou kai hoi adelphoi mou\). A dramatic wave of the hand towards his disciples (learners) accompanied these words. Jesus loved his mother and brothers, but they were not to interfere in his Messianic work. The real spiritual family of Jesus included all who follow him. But it was hard for Mary to go back to Nazareth and leave Jesus with the excited throng so great that he was not even stopping to eat (Mark:3:20|).

rwp@Matthew:13:1 @{On that day} (\en tˆi hˆmerai ekeinˆi\). Songs:this group of parables is placed by Matthew on the same day as the blasphemous accusation and the visit of the mother of Jesus. It is called "the Busy Day," not because it was the only one, but simply that so much is told of this day that it serves as a specimen of many others filled to the full with stress and strain. {Sat by the seaside} (\ekathˆto para tˆn thalassan\). The accusative case need give no difficulty. Jesus came out of the stuffy house and took his seat (\ekathˆto\, imperfect) along the shore with the crowds stretched up and down, a picturesque scene.

rwp@Matthew:13:2 @{And all the multitude stood on the beach} (\kai pas ho ochlos epi ton aigialon histˆkei\). Past perfect tense of \histˆmi\ with imperfect sense, had taken a stand and so stood. Note accusative also with \epi\ upon the beach where the waves break one after the other (\aigialos\ is from \hals\, sea, and \agnumi\, to break, or from \aiss“\, to rush). Jesus had to get into a boat and sit down in that because of the crush of the crowd.

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

rwp@Matthew:13:3 @{Behold, the sower went forth} (\idou ˆlthen ho speir“n\). Matthew is very fond of this exclamation \idou\. It is "the sower," not "a sower." Jesus expects one to see the man as he stepped forth to begin scattering with his hand. The parables of Jesus are vivid word pictures. To understand them one must see them, with the eyes of Jesus if he can. Christ drew his parables from familiar objects.

rwp@Matthew:13:4 @{As he sowed} (\en t“i speirein auton\). Literally, "in the sowing as to him," a neat Greek idiom unlike our English temporal conjunction. Locative case with the articular present infinitive. {By the wayside} (\para tˆn hodon\). People will make paths along the edge of a ploughed field or even across it where the seed lies upon the beaten track. {Devoured} (\katephagen\). "Ate down." We say, "ate up." Second aorist active indicative of \katesthi“\ (defective verb).

rwp@Matthew:13:5 @{The rocky places} (\ta petr“dˆ\). In that limestone country ledges of rock often jut out with thin layers of soil upon the layers of rock. {Straightway they sprang up} (\euthe“s exaneteilen\). "Shot up at once" (Moffatt). Double compound (\ex\, out of the ground, \ana\, up). Ingressive aorist of \exanatell“\.

rwp@Matthew:13:6 @{The sun was risen} (\hˆliou anateilantos\). Genitive absolute. "The sun having sprung up" also, same verb except the absence of \ex\ (\anatell“, exanatell“\).

rwp@Matthew:13:7 @{The thorns grew up} (\anebˆsan hai akanthai\). Not "sprang up" as in verse 5|, for a different verb occurs meaning "came up" out of the ground, the seeds of the thorns being already in the soil, "upon the thorns" (\epi tas akanthas\) rather than "among the thorns." But the thorns got a quick start as weeds somehow do and "choked them" (\apepnixan auta\, effective aorist of \apopnig“\), "choked them off" literally. Luke (Luke:8:33|) uses it of the hogs in the water. Who has not seen vegetables and flowers and corn made yellow by thorns and weeds till they sicken and die?

rwp@Matthew:13:8 @{Yielded fruit} (\edidou karpon\). Change to imperfect tense of \did“mi\, to give, for it was continuous fruit-bearing. {Some a hundredfold} (\ho men hekaton\). Variety, but fruit. This is the only kind that is worth while. The hundredfold is not an exaggeration (cf. strkjv@Genesis:26:12|). Such instances are given by Wetstein for Greece, Italy, and Africa. Herodotus (i. 93) says that in Babylonia grain yielded two hundredfold and even to three hundredfold. This, of course, was due to irrigation as in the Nile Valley.

rwp@Matthew:13:9 @{He that hath ears let him hear} (\ho ech“n “ta akouet“\), Songs:also in strkjv@11:15| and strkjv@13:43|. It is comforting to teachers and preachers to observe that even Jesus had to exhort people to listen and to understand his sayings, especially his parables. They will bear the closest thought and are often enigmatical.

rwp@Matthew:13:10 @{Why speakest thou unto them in parables?} (\dia ti en parabolais laleis autois\). Already the disciples are puzzled over the meaning of this parable and the reason for giving them to the people. Songs:they "came up" closer to Jesus and asked him. Jesus was used to questions and surpassed all teachers in his replies.

rwp@Matthew:13:11 @{To know the mysteries} (\gn“nai ta mustˆria\). Second aorist active infinitive of \gin“sk“\. The word \mustˆrion\ is from \mustˆs\, one initiated, and that from \mue“\ (\mu“\), to close or shut (Latin, _mutus_). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. Songs:the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans:16:25; strkjv@1Corinthians:2:7|, etc.). In strkjv@Phillipians:4:12| Paul says: "I have learned the secret or been initiated" (\memuˆmai\). Songs:Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels \mustˆrion\ is used only here and in the parallel passages (Mark:4:11; strkjv@Luke:8:10|).

rwp@Matthew:13:13 @{Because seeing} (\hoti blepontes\). In the parallel passages in strkjv@Mark:4:12| and strkjv@Luke:8:10| we find \hina\ with the subjunctive. This does not necessarily mean that in Mark and Luke \hina=hoti\ with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on "The Causal Use of _Hina_" in _Studies in Early Christianity_ edited by Prof. S.J. Case. Here in Matthew we have first "an adaptation of strkjv@Isaiah:6:9f.| which is quoted in full in v. 14f.|" (McNeile). Thus Matthew presents "a striking paradox, 'though they see, they do not (really) see'" (McNeile). Cf. strkjv@John:9:41|. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form \suniousin\ is an omega verb form (\suni“\) rather than the \mi\ verb (\suniˆmi\) as is common in the _Koin‚_.

rwp@Matthew:13:14 @{Is fulfilled} (\anaplˆroutai\). Aoristic present passive indicative. Here Jesus points out the fulfilment and not with Matthew's usual formula (\hina\ or \hop“s pl“rˆthˆi to rhˆthen\ (see strkjv@1:22|). The verb \anaplˆro“\ occurs nowhere else in the Gospels, but occurs in the Pauline Epistles. It means to fill up like a cup, to fill another's place (1Corinthians:14:16|), to fill up what is lacking (Phillipians:2:30|). Here it means that the prophecy of Isaiah is fully satisfied in the conduct of the Pharisees and Jesus himself points it out. Note two ways of reproducing the Hebrew idiom (infinitive absolute), one by \akoˆi\ the other by \blepontes\. Note also the strong negative \ou mˆ\ with aorist subjunctive.

rwp@Matthew:13:15 @{Is waxed gross} (\epachunthˆ\). Aorist passive tense. From \pachus\, thick, fat, stout. Made callous or dull -- even fatty degeneration of the heart. {Dull of hearing} (\tois “sin bare“s ˆkousan\). Another aorist. Literally, "They heard (or hear) heavily with their ears." The hard of hearing are usually sensitive. {Their eyes they have closed} (\tous ophthalmous aut“n ekammusan\). The epic and vernacular verb \kammu“\ is from \katamu“\ (to shut down). We say shut up of the mouth, but the eyes really shut down. The Hebrew verb in strkjv@Isaiah:6:10| means to smear over. The eyes can be smeared with wax or cataract and thus closed. "Sealing up the eyes was an oriental punishment" (Vincent). See strkjv@Isaiah:29:10; strkjv@44:18|. {Lest} (\mˆpote\). This negative purpose as a judgment is left in the quotation from Isaiah. It is a solemn thought for all who read or hear the word of God. {And I should heal them} (\kai iasomai autous\). Here the LXX changes to the future indicative rather than the aorist subjunctive as before.

rwp@Matthew:13:16 @{Blessed are your eyes} (\hum“n de makarioi hoi ophthalmoi\). A beatitude for the disciples in contrast with the Pharisees. Note position of "Happy" here also as in the Beatitudes in strkjv@Matthew:5|.

rwp@Matthew:13:18 @{Hear then ye the parable} (\humeis oun akousate tˆn parabolˆn\). Jesus has given in strkjv@13:13| one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: "Therefore I speak to them in parables" (\dia touto en parab“lais antois lal“\). He can go on preaching the mysteries of the kingdom without their comprehending what he is saying, but he is anxious that the disciples really get personal knowledge (\gn“nai\, verse 11|) of these same mysteries. Songs:he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of \h–meis\) to listen as he explains.

rwp@Matthew:13:19 @{When anyone heareth} (\pantos akouontos\). Genitive absolute and present participle, "while everyone is listening and not comprehending" (\mˆ sunientos\), "not putting together" or "not grasping." Perhaps at that very moment Jesus observed a puzzled look on some faces.

rwp@Matthew:13:19 @{Cometh the evil one and snatcheth away} (\erchetai ho ponˆros kai harpazei\). The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone. "This is he" (\houtos estin\). Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear. {The seed sown in his heart} (\to esparmenon en tˆi kardiƒi autou\, perfect passive participle of \speir“\, to sow) and "the man sown by the wayside" (\ho para tˆn hodon spareis\, aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away.

rwp@Matthew:13:21 @{Yet hath he not root in himself} (\ouk echei de rhizan en heaut“i\). Cf. strkjv@Colossians:2:7| and strkjv@Ephesians:3:18| \erriz“memoi\. Stability like a tree. Here the man has a mushroom growth and "endureth for a while" (\proskairos\), temporary, quick to sprout, quick to stumble (\skandalizetai\). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.

rwp@Matthew:13:21 @{Tribulation} (\thlipse“s\). From \thlib“\, to press, to oppress, to squeeze (cf. strkjv@7:14|). The English word is from the Latin _tribulum_, the roller used by the Romans for pressing wheat. Cf. our "steam roller" Trench (_Synonyms of the N.T._, pp. 202-4): "When, according to the ancient law of England, those who wilfully refused to plead, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally \thlipsis\." The iron cage was \stenoch“ria\.

rwp@Matthew:13:22 @{Choke the word} (\sunpnigei ton logon\). We had \apepnixan\ (choked off) in strkjv@13:7|. Here it is \sunpnigei\ (choke together), historical present and singular with both subjects lumped together. "Lust for money and care go together and between them spoil many an earnest religious nature" (Bruce), "thorns" indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.

rwp@Matthew:13:23 @{Verily beareth fruit} (\dˆ karpophorei\). Who in reality (\dˆ\) does bear fruit (cf. strkjv@Matthew:7:16-20|). The fruit reveals the character of the tree and the value of the straw for wheat. Some grain must come else it is only chaff, straw, worthless. The first three classes have no fruit and so show that they are unfruitful soil, unsaved souls and lives. There is variety in those who do bear fruit, but they have some fruit. The lesson of the parable as explained by Jesus is precisely this, the variety in the results of the seed sown according to the soil on which it falls. Every teacher and preacher knows how true this is. It is the teacher's task as the sower to sow the right seed, the word of the kingdom. The soil determines the outcome. There are critics today who scout this interpretation of the parable by Jesus as too allegorical with too much detail and probably not that really given by Jesus since modern scholars are not agreed on the main point of the parable. But the average Christian sees the point all right. This parable was not meant to explain all the problems of human life.

rwp@Matthew:13:24 @{Set he before them} (\parethˆken\). Songs:again in strkjv@13:31|. He placed another parable beside (\para\) the one already given and explained. The same verb (\paratheinai\) occurs in strkjv@Luke:9:16|. {Is likened} (\h“moi“thˆ\). Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (18:23; strkjv@22:2; strkjv@25:1|). The case of \anthr“p“i\ is associative instrumental.

rwp@Matthew:13:25 @{While men slept} (\en t“i katheudein tous anthr“pous\). Same use of the articular present infinitive with \en\ and the accusative as in strkjv@13:4|. {Sowed tares also} (\epespeiren ta zizania\). Literally "sowed upon," "resowed" (Moffatt). The enemy deliberately sowed "the darnel" (\zizania\ is not "tares," but "darnel," a bastard wheat) over (\epi\) the wheat, "in the midst of the wheat." This bearded darnel, _lolium temulentum_, is common in Palestine and resembles wheat except that the grains are black. In its earlier stages it is indistinguishable from the wheat stalks so that it has to remain till near the harvest. Modern farmers are gaining more skill in weeding it out.

rwp@Matthew:13:26 @{Then appeared also} (\tote ephanˆ kai\). The darnel became plain (\ephanˆ\, second aorist passive, effective aorist of \phain“\ to show) by harvest.

rwp@Matthew:13:29 @{Ye root up the wheat with them} (\ekriz“sˆte hama autois ton siton\). Literally, "root out." Easy to do with the roots of wheat and darnel intermingled in the field. Songs:\sullegontes\ is not "gather up," but "gather together," here and verses 28| and 30|. Note other compound verbs here, "grow together" (\sunauxanesthai\), "burn up" (\katakausai\, burn down or completely), "bring together" (\sunagete\).

rwp@Matthew:13:30 @{My barn} (\tˆn apothˆkˆn mou\). See already strkjv@3:12; strkjv@6:26|. Granary, storehouse, place for putting things away.

rwp@Matthew:13:31 @{Is like} (\homoia estin\). Adjective for comparison with associative instrumental as in strkjv@13:13,44,45,47,52|. {Grain of mustard seed} (\kokk“i sinape“s\). Single grain in contrast with the collective \sperma\ (17:20|). {Took and sowed} (\lab“n espeiren\). Vernacular phrasing like Hebrew and all conversational style. In _Koin‚_.

rwp@Matthew:13:32 @{A tree} (\dendron\). "Not in nature, but in size" (Bruce). "An excusable exaggeration in popular discourse."

rwp@Matthew:13:33 @{Is like unto leaven} (\homoia estin zumˆi\). In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1Peter:5:8|) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation:5:5|). The leaven permeates all the "wheaten meal" (\aleurou\) till the whole is leavened. There is nothing in the "three measures," merely a common amount to bake. Dr. T.R. Glover in his _Jesus of History_ suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, \zumˆ\, is from \ze“\, to boil, to seethe, and so pervasive fermentation.

rwp@Matthew:13:35 @{I will utter} (\ereuxomai\). To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From strkjv@Psalms:19:2; strkjv@78:2|. The Psalmist claims to be able to utter "things hidden from the foundation of the world" and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (\kekrummena\).

rwp@Matthew:13:36 @{Explain unto us} (\diasaphˆson hˆmin\). Also in strkjv@18:31|. "Make thoroughly clear right now" (aorist tense of urgency). The disciples waited till Jesus left the crowds and got into the house to ask help on this parable. Jesus had opened up the Parable of the Sower and now they pick out this one, passing by the mustard seed and the leaven.

rwp@Matthew:13:38 @{The field is the world} (\ho de agros estin ho kosmos\). The article with both "field" and "world" in Greek means that subject and predicate are coextensive and so interchangeable. It is extremely important to understand that both the good seed and the darnel (tares) are sown in the world, not in the Kingdom, not in the church. The separation comes at the consummation of the age (\sunteleia ai“nos\, 39|), the harvest time. They all grow together in the field (the world).

rwp@Matthew:13:41 @{Out of his kingdom} (\ek tˆs basileias autou\). Out from the midst of the kingdom, because in every city the good and the bad are scattered and mixed together. Cf. \ek mesou t“n dikai“n\ in strkjv@13:49| "from the midst of the righteous." What this means is that, just as the wheat and the darnel are mixed together in the field till the separation at harvest, so the evil are mixed with the good in the world (the field). Jesus does not mean to say that these "stumbling-blocks" (\ta skandala\) are actually in the Kingdom of heaven and really members of the Kingdom. They are simply mixed in the field with the wheat and God leaves them in the world till the separation comes. Their destiny is "the furnace of fire" (\tˆn kaminon tou puros\).

rwp@Matthew:13:43 @{Shine forth} (\eklampsousin\). Shine out as the sun comes from behind a cloud (Vincent) and drive away the darkness after the separation has come (cf. strkjv@Daniel:12:3|).

rwp@Matthew:13:44 @{And hid} (\kai ekrupsen\). Not necessarily bad morality. "He may have hid it to prevent it being stolen, or to prevent himself from being anticipated in buying a field" (Plummer). But if it was a piece of sharp practice, that is not the point of the parable. That is, the enormous wealth of the Kingdom for which any sacrifice, all that one has, is not too great a price to pay.

rwp@Matthew:13:46 @{He went and sold} (\apelth“n pepraken\). Rather eagerly and vividly told thus, "He has gone off and sold." The present perfect indicative, the dramatic perfect of vivid picture. Then he bought it. Present perfect, imperfect, aorist tenses together for lively action. \Empor“i\ is a merchant, one who goes in and out, travels like a drummer.

rwp@Matthew:13:47 @{A net} (\sagˆnˆi\). Drag-net. Latin, _sagena_, English, seine. The ends were stretched out and drawn together. Only example of the word in the N.T. Just as the field is the world, so the drag-net catches all the fish that are in the sea. The separation comes afterwards. Vincent pertinently quotes Homer's _Odyssey_ (xxii. 384-389) where the slain suitors in the halls of Ulysses are likened to fishes on the shore caught by nets with myriad meshes.

rwp@Matthew:13:48 @{Vessels} (\aggˆ\). Here only in the N.T. In strkjv@Matthew:25:4| we have \aggeia\.

rwp@Matthew:13:52 @{Made a disciple to the kingdom of heaven} (\matheteutheis tˆi basileiƒi t“n ouran“n\). First aorist passive participle. The verb is transitive in strkjv@28:19|. Here a scribe is made a learner to the kingdom. "The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition" (Bruce). Songs:he uses things fresh (\kaina\) and ancient (\palaia\). "He hurls forth" (\ekballei\) both sorts.

rwp@Matthew:13:54 @{Is not this the carpenter's son?} (\ouch houtos estin ho tou tekt“nos huios?\). The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (\edidasken\). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically).

rwp@Matthew:13:57 @{And they were offended in him} (\kai eskandalizonto en aut“i\). Graphic imperfect passive. Literally, "They stumbled at him," "They were repelled by him" (Moffatt), "They turned against him" (Weymouth). It was unpardonable for Jesus not to be commonplace like themselves. {Not without honour} (\ouk estin atimos\). This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the _Logia of Jesus_ (_Oxyr. Papyri_ i. 3).

rwp@Matthew:13:58 @{Mighty works} (\dunameis\). Powers. The "disbelief" (\apistian\) of the townspeople blocked the will and the power of Jesus to work cures.

rwp@Matthew:14:1 @{Herod the tetrarch} (\Hˆr“idˆs tetraarchˆs\). Herod Antipas ruler of Galilee and Perea, one-fourth of the dominion of Herod the Great. {The report concerning Jesus} (\tˆn akouˆn Iˆsou\). See on ¯4:24|. Cognate accusative, heard the hearing (rumour), objective genitive. It is rather surprising that he had not heard of Jesus before.

rwp@Matthew:14:2 @{His servants} (\tois paisin autou\). Literally "boys," but here the courtiers, not the menials of the palace. {Work in him} (\energousin\). Cf. our "energize." "The powers of the invisible world, vast and vague in the king's imagination" (Bruce). John wrought no miracles, but one _redivivus_ might be under the control of the unseen powers. Songs:Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain" (Bruce). Cf. Josephus (_War_, I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.

rwp@Matthew:14:3 @{For the sake of Herodias} (\dia Hˆr“idiada\). The death of John had taken place some time before. The Greek aorists here (\edˆsen, apetheto\) are not used for past perfects. The Greek aorist simply narrates the event without drawing distinctions in past time. This Herodias was the unlawful wife of Herod Antipas. She was herself a descendant of Herod the Great and had married Herod Philip of Rome, not Philip the Tetrarch. She had divorced him in order to marry Herod Antipas after he had divorced his wife, the daughter of Aretas King of Arabia. It was a nasty mess equal to any of our modern divorces. Her first husband was still alive and marriage with a sister-in-law was forbidden to Jews (Leviticus:18:16|). Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in strkjv@Matthew:4:12| without the name of the place. See strkjv@11:2| also for the discouragement of John \en t“i desm“tˆri“i\ (place of bondage), here \en tˆi phulakˆi\ (the guard-house). Josephus (_Ant_. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (_Land of Moab_) says that there are now remains of "two dungeons, one of them deep and its sides scarcely broken in" with "small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist." "On this high ridge Herod the Great built an extensive and beautiful palace" (Broadus). "The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem" (Edersheim, _Life and Times of Jesus_).

rwp@Matthew:14:4 @{For John said unto him} (\elegen gar I“anˆs aut“i\). Possibly the Pharisees may have put Herod up to inveigling John to Machaerus on one of his visits there to express an opinion concerning his marriage to Herodias (Broadus) and the imperfect tense (\elegen\) probably means that John said it repeatedly. It was a blunt and brave thing that John said. It cost him his head, but it is better to have a head like John's and lose it than to have an ordinary head and keep it. Herod Antipas was a politician and curbed his resentment toward John by his fear of the people who still held (\eichon\, imperfect tense) him as a prophet.

rwp@Matthew:14:6 @{When Herod's birthday came} (\genesiois genomenois tou Hˆr“idou\). Locative of time (cf. strkjv@Mark:6:21|) without the genitive absolute. The earlier Greeks used the word \genesia\ for funeral commemorations (birthdays of the dead), \genethlia\ being the word for birthday celebrations of living persons. But that distinction has disappeared in the papyri. The word \genesia\ in the papyri (_Fayum Towns_, 114-20, 115-8, 119-30) is always a birthday feast as here in Matthew and Mark. Philo used both words of birthday feasts. Persius, a Roman satirist (_Sat_. V. 180-183), describes a banquet on Herod's Day. {Danced in the midst} (\“rchˆsato en t“i mes“i\). This was Salome, daughter of Herodias by her first marriage. The root of the verb means some kind of rapid motion. "Leaped in the middle," Wycliff puts it. It was a shameful exhibition of lewd dancing prearranged by Herodias to compass her purpose for John's death. Salome had stooped to the level of an \almeh\, or common dancer.

rwp@Matthew:14:7 @{Promised with an oath} (\meta horkou h“mologˆsen\). Literally, "confessed with an oath." For this verb in the sense of promise, see strkjv@Acts:7:17|. Note middle voice of \aitˆsˆtai\ (ask for herself). Cf. strkjv@Esther:5:3; strkjv@7:2|.

rwp@Matthew:14:8 @{Put forward} (\probibastheisa\). See strkjv@Acts:19:33| for a similar verb (\probalont“n\), "pushing forward." Here (Acts) the Textus Receptus uses \probibaz“\. "It should require a good deal of 'educating' to bring a young girl to make such a grim request" (Bruce). {Here} (\h“de\). On the spot. Here and now. {In a charger} (\epi pinaki\). Dish, plate, platter. Why the obsolete "charger"?

rwp@Matthew:14:9 @{Grieved} (\lupˆtheis\). Not to hurt, for in verse 5| we read that he wanted (\thel“n\) to put him to death (\apokteinai\). Herod, however, shrank from so dastardly a deed as this public display of brutality and bloodthirstiness. Men who do wrong always have some flimsy excuses for their sins. A man here orders a judicial murder of the most revolting type "for the sake of his oath" (\dia tous horkous\). "More like profane swearing than deliberate utterance once for all of a solemn oath" (Bruce). He was probably maudlin with wine and befuddled by the presence of the guests.

rwp@Matthew:14:10 @{Beheaded John} (\apekephalisen I“anˆn\). That is, he had John beheaded, a causative active tense of a late verb \apokephaliz“\. Took his head off.

rwp@Matthew:14:11 @{She brought it to her mother} (\ˆnegken tˆi mˆtri autˆs\). A gruesome picture as Herodias with fiendish delight witnesses the triumph of her implacable hatred of John for daring to reprove her for her marriage with Herod Antipas. A woman scorned is a veritable demon, a literal she-devil when she wills to be. Kipling's "female of the species" again. Legends actually picture Salome as in love with John, sensual lust, of which there is no proof.

rwp@Matthew:14:12 @{And they went and told Jesus} (\kai elthontes apˆggeilan t“i Iˆsou\). As was meet after they had given his body decent burial. It was a shock to the Master who alone knew how great John really was. The fate of John was a prophecy of what was before Jesus. According to strkjv@Matthew:14:13| the news of the fate of John led to the withdrawal of Jesus to the desert privately, an additional motive besides the need for rest after the strain of the recent tour.

rwp@Matthew:14:13 @{In a boat} (\en ploi“i\) "on foot" (\pezˆi\, some MSS. \pez“i\). Contrast between the lake and the land route.

rwp@Matthew:14:14 @{Their sick} (\tous arr“stous aut“n\). "Without strength" (\rh“nnumi\ and \a\ privative). \Esplagchnisthˆ\ is a deponent passive. The verb gives the oriental idea of the bowels (\splagchna\) as the seat of compassion.

rwp@Matthew:14:15 @{When even was come} (\opsias genomenˆs\). Genitive absolute. Not sunset about 6 P.M. as in strkjv@8:16| and as in strkjv@14:23|, but the first of the two "evenings" beginning at 3 P.M. {The place is desert} (\erˆmos estin ho topos\). Not a desolate region, simply lonely, comparatively uninhabited with no large towns near. There were "villages" (\k“mas\) where the people could buy food, but they would need time to go to them. Probably this is the idea of the disciples when they add: {The time is already past} (\hˆ h“ra ˆdˆ parˆlthen\). They must hurry.

rwp@Matthew:14:16 @{Give ye them to eat} (\dote autois h–meis phagein\). The emphasis is on \h–meis\ in contrast (note position) with their "send away" (\apoluson\). It is the urgent aorist of instant action (\dote\). It was an astounding command. The disciples were to learn that "no situation appears to Him desperate, no crisis unmanageable" (Bruce).

rwp@Matthew:14:17 @{And they say unto him} (\hoi de legousin aut“i\). The disciples, like us today, are quick with reasons for their inability to perform the task imposed by Jesus.

rwp@Matthew:14:18 @{And he said} (\ho de eipen\). Here is the contrast between the helpless doubt of the disciples and the confident courage of Jesus. He used "_the_ five loaves and two fishes" which they had mentioned as a reason for doing nothing. "Bring them hither unto me." They had overlooked the power of Jesus in this emergency.

rwp@Matthew:14:19 @{To sit down on the grass} (\anaklithˆnai epi tou chortou\). "Recline," of course, the word means, first aorist passive infinitive. A beautiful picture in the afternoon sun on the grass on the mountain side that sloped westward. The orderly arrangement (Mark) made it easy to count them and to feed them. Jesus stood where all could see him "break" (\klasas\) the thin Jewish cakes of bread and give to the disciples and they to the multitudes. This is a nature miracle that some men find it hard to believe, but it is recorded by all four Gospels and the only one told by all four. It was impossible for the crowds to misunderstand and to be deceived. If Jesus is in reality Lord of the universe as John tells us (John:1:1-18|) and Paul holds (Colossians:1:15-20|), why should we balk at this miracle? He who created the universe surely has power to go on creating what he wills to do.

rwp@Matthew:14:20 @{Were filled} (\echortasthˆsan\). Effective aorist passive indicative of \chortaz“\. See strkjv@Matthew:5:6|. From the substantive \chortos\ grass. Cattle were filled with grass and people usually with other food. They all were satisfied. {Broken pieces} (\t“n klasmat“n\). Not the scraps upon the ground, but the pieces broken by Jesus and still in the "twelve baskets" (\d“deka kophinous\) and not eaten. Each of the twelve had a basketful left over (\to perisseuon\). One hopes that the boy (John:6:9|) who had the five loaves and two fishes to start with got one of the basketsful, if not all of them. Each of the Gospels uses the same word here for baskets (\kophinos\), a wicker-basket, called "coffins" by Wycliff. Juvenal (_Sat_. iii. 14) says that the grove of Numa near the Capenian gate of Rome was "let out to Jews whose furniture is a basket (_cophinus_) and some hay" (for a bed). In the feeding of the Four Thousand (Matthew and Mark) the word \sphuris\ is used which was a sort of hamper or large provisions basket.

rwp@Matthew:14:21 @{Beside women and children} (\ch“ris gunaik“n kai paidi“n\). Perhaps on this occasion there were not so many as usual because of the rush of the crowd around the head of the lake. Matthew adds this item and does not mean that the women and children were not fed, but simply that "the eaters" (\hoi esthiontes\) included five thousand men (\andres\) besides the women and children.

rwp@Matthew:14:22 @{Constrained} (\ˆnagkasen\). Literally, "compelled" or "forced." See this word also in strkjv@Luke:14:23|. The explanation for this strong word in strkjv@Mark:6:45| and strkjv@Matthew:14:22| is given in strkjv@John:6:15|. It is the excited purpose of the crowd to take Jesus by force and to make him national king. This would be political revolution and would defeat all the plans of Jesus about his kingdom. Things have reached a climax. The disciples were evidently swept off their feet by the mob psychology for they still shared the Pharisaic hope of a political kingdom. With the disciples out of the way Jesus could handle the crowd more easily, {till he should send the multitudes away} (\he“s hou apolusˆi tous ochlous\). The use of the aorist subjunctive with \he“s\ or \he“s hou\ is a neat and common Greek idiom where the purpose is not yet realized. Songs:in strkjv@18:30; strkjv@26:36|. "While" sometimes renders it well. The subjunctive is retained after a past tense instead of the change to the optative of the ancient Attic. The optative is very rare anyhow, but Luke uses it with \prin ˆ\ in strkjv@Acts:25:16|.

rwp@Matthew:14:23 @{Into the mountain} (\eis to oros\). After the dismissal of the crowd Jesus went up alone into the mountain on the eastern side of the lake to pray as he often did go to the mountains to pray. If ever he needed the Father's sympathy, it was now. The masses were wild with enthusiasm and the disciples wholly misunderstood him. The Father alone could offer help now.

rwp@Matthew:14:24 @{Distressed} (\basanizomenon\). Like a man with demons (8:29|). One can see, as Jesus did (Mark:6:48|), the boat bobbing up and down in the choppy sea.

rwp@Matthew:14:25 @{Walking upon the sea} (\peripat“n epi tˆn thalassan\). Another nature miracle. Some scholars actually explain it all away by urging that Jesus was only walking along the beach and not on the water, an impossible theory unless Matthew's account is legendary. Matthew uses the accusative (extension) with \epi\ in verse 25| and the genitive (specifying case) in 26|.

rwp@Matthew:14:26 @{They were troubled} (\etarachthˆsan\). Much stronger than that. They were literally "terrified" as they saw Jesus walking on the sea. {An apparition} (\phantasma\), or "ghost," or "spectre" from \phantaz“\ and that from \phain“\. They cried out "from fear" (\apo tou phobou\) as any one would have done. "A little touch of sailor superstition" (Bruce).

rwp@Matthew:14:28 @{Upon the waters} (\epi ta hudata\). The impulsiveness of Peter appears as usual. Matthew alone gives this Peter episode.

rwp@Matthew:14:30 @{Seeing the wind} (\blep“n ton anemon\). Cf. strkjv@Exodus:20:18| and strkjv@Revelation:1:12| "to see the voice" (\tˆn ph“nˆn\). "It is one thing to see a storm from the deck of a stout ship, another to see it in the midst of the waves" (Bruce). Peter was actually beginning to sink (\katapontizesthai\) to plunge down into the sea, "although a fisherman and a good swimmer" (Bengel). It was a dramatic moment that wrung from Peter the cry: "Lord, save me" (\Kurie, s“son me\), and do it quickly the aorist means. He could walk on the water till he saw the wind whirl the water round him.

rwp@Matthew:14:31 @{Didst thou doubt?} (\edistasas?\). Only here and strkjv@28:17| in the N.T. From \distaz“\ and that from \dis\ (twice). Pulled two ways. Peter's trust in the power of Christ gave way to his dread of the wind and waves. Jesus had to take hold of Peter (\epelabeto\, middle voice) and pull him up while still walking on the water.

rwp@Matthew:14:32 @{Ceased} (\ekopasen\). From \kopos\, toil. The wind grew weary or tired, exhausted itself in the presence of its Master (cf. strkjv@Mark:4:39|). Not a mere coincidence that the wind ceased now.

rwp@Matthew:14:33 @{Worshipped him} (\prosekunˆsan aut“i\). And Jesus accepted it. They were growing in appreciation of the person and power of Christ from the attitude in strkjv@8:27|. They will soon be ready for the confession of strkjv@16:16|. Already they can say: "Truly God's Son thou art." The absence of the article here allows it to mean a Son of God as in strkjv@27:54| (the centurion). But they probably mean "the Son of God" as Jesus was claiming to them to be.

rwp@Matthew:14:34 @{Gennesaret} (\Gennˆsaret\). A rich plain four miles long and two broad. The first visit of Jesus apparently with the usual excitement at the cures. People were eager to touch the hem of Christ's mantle like the woman in strkjv@9:20|. Jesus honoured their superstitious faith and "as many as touched were made whole" (\hosoi hˆpsanto dies“thesan\), completely (\di-\) healed.

rwp@Matthew:15:1 @{From Jerusalem} (\apo Ierosolum“n\). Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark:3:6; strkjv@Matthew:12:14; strkjv@Luke:6:11|). Soon Jesus will warn the disciples against the Sadducees also (Matthew:16:6|). Unusual order here, "Pharisees and scribes." "The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists" (Bruce), if the Pharisees were not all from Jerusalem.

rwp@Matthew:15:2 @{The tradition of the elders} (\tˆn paradosin t“n presbuter“n\). This was the oral law, handed down by the elders of the past in _ex cathedra_ fashion and later codified in the Mishna. Handwashing before meals is not a requirement of the Old Testament. It is, we know, a good thing for sanitary reasons, but the rabbis made it a mark of righteousness for others at any rate. This item was magnified at great length in the oral teaching. The washing (\niptontai\, middle voice, note) of the hands called for minute regulations. It was commanded to wash the hands before meals, it was one's duty to do it after eating. The more rigorous did it between the courses. The hands must be immersed. Then the water itself must be "clean" and the cups or pots used must be ceremonially "clean." Vessels were kept full of clean water ready for use (John:2:6-8|). Songs:it went on _ad infinitum_. Thus a real issue is raised between Jesus and the rabbis. It was far more than a point of etiquette or of hygienics. The rabbis held it to be a mortal sin. The incident may have happened in a Pharisee's house.

rwp@Matthew:15:3 @{Ye also} (\kai h–meis\). Jesus admits that the disciples had transgressed the rabbinical traditions. Jesus treats it as a matter of no great importance in itself save as they had put the tradition of the elders in the place of the commandment of God. When the two clashed, as was often the case, the rabbis transgress the commandment of God "because of your tradition" (\dia tˆn paradosin h–m“n\). The accusative with \dia\ means that, not "by means of." Tradition is not good or bad in itself. It is merely what is handed on from one to another. Custom tended to make these traditions binding like law. The Talmud is a monument of their struggle with tradition. There could be no compromise on this subject and Jesus accepts the issue. He stands for real righteousness and spiritual freedom, not for bondage to mere ceremonialism and tradition. The rabbis placed tradition (the oral law) above the law of God.

rwp@Matthew:15:5 @{But ye say} (\h–meis de legete\). In sharp contrast to the command of God. Jesus had quoted the fifth commandment (Exodus:20:12,16|) with the penalty "die the death" (\thanat“i teleutat“\), "go on to his end by death," in imitation of the Hebrew idiom. They dodged this command of God about the penalty for dishonouring one's father or mother by the use "Corban" (\korban\) as Mark calls it (Mark:7:11|). All one had to do to evade one's duty to father or mother was to say "Corban" or "Gift" (\D“ron\) with the idea of using the money for God. By an angry oath of refusal to help one's parents, the oath or vow was binding. By this magic word one set himself free (\ou mˆ timˆsei\, he shall not honour) from obedience to the fifth commandment. Sometimes unfilial sons paid graft to the rabbinical legalists for such dodges. Were some of these very faultfinders guilty?

rwp@Matthew:15:6 @{Ye have made void the word of God} (\ekur“sate ton logon tou theou\). It was a stinging indictment that laid bare the hollow pretence of their quibbles about handwashing. \Kuros\ means force or authority, \akuros\ is without authority, null and void. It is a late verb, \akuro“\ but in the LXX, Gal strkjv@3:17|; and in the papyri Adjective, verb, and substantive occur in legal phraseology like cancelling a will, etc. The moral force of God's law is annulled by their hairsplitting technicalities and immoral conduct.

rwp@Matthew:15:7 @{Well did Isaiah prophesy of you} (\kal“s eprophˆteusen peri h–m“n Esaias\). There is sarcasm in this pointed application of Isaiah's words (Isaiah:29:13|) to these rabbis. He "beautifully pictured" them. The portrait was to the very life, "teaching as their doctrines the commandments of men." They were indeed far from God if they imagined that God would be pleased with such gifts at the expense of duty to one's parents.

rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthr“pon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin‚_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

rwp@Matthew:15:12 @{Were offended} (\eskandalisthˆsan\). First aorist passive. "Were caused to stumble," "have taken offence" (Moffatt), "have turned against you" (Weymouth), "were shocked" (Goodspeed), "War ill-pleased" (Braid Scots). They took umbrage at the public rebuke and at such a scorpion sting in it all. It cut to the quick because it was true. It showed in the glowering countenances of the Pharisees so plainly that the disciples were uneasy. See on ¯5:29|.

rwp@Matthew:15:14 @{They are blind guides} (\tuphloi eisin hodˆgoi\). Graphic picture. Once in Cincinnati a blind man introduced me to his blind friend. He said that he was showing him the city. Jesus is not afraid of the Pharisees. Let them alone to do their worst. Blind leaders and blind victims will land in the ditch. A proverbial expression in the O.T.

rwp@Matthew:15:15 @{Declare unto us the parable} (\phrason h–min tˆn parabolˆn\). Explain the parable (pithy saying) in verse 11|, not in verse 14|. As a matter of fact, the disciples had been upset by Christ's powerful exposure of the "Corban" duplicity and the words about "defilement" in verse 11|.

rwp@Matthew:15:16 @{Are ye also even yet without understanding?} (\Akmˆn kai h–meis asunetoi este\). \Akmˆn\ is an adverbial accusative (classic \aichmˆ\, point (of a weapon)=\akmˆn chronou\ at this point of time, just now=\eti\. It occurs in papyri and inscriptions, though condemned by the old grammarians. "In spite of all my teaching, are ye also like the Pharisees without spiritual insight and grasp?" One must never forget that the disciples lived in a Pharisaic environment. Their religious world-outlook was Pharisaic. They were lacking in spiritual intelligence or sense, "totally ignorant" (Moffatt).

rwp@Matthew:15:17 @{Perceive ye not?} (\ou noeite\). Christ expects us to make use of our \nous\, intellect, not for pride, but for insight. The mind does not work infallibly, but we should use it for its God-given purpose. Intellectual laziness or flabbiness is no credit to a devout soul.

rwp@Matthew:15:18 @{Out of the mouth} (\ek tou stomatos\). Spoken words come out of the heart and so are a true index of character. By "heart" (\kardias\) Jesus means not just the emotional nature, but the entire man, the inward life of "evil thoughts" (\dialogismoi ponˆroi\) that issue in words and deeds. "These defile the man," not "eating with unwashed hands." The captious quibblings of the Pharisees, for instance, had come out of evil hearts.

rwp@Matthew:15:22 @{A Canaanitish woman} (\gunˆ Chananaia\). The Phoenicians were descended from the Canaanites, the original inhabitants of Palestine. They were of Semitic race, therefore, though pagan. {Have pity on me} (\eleˆson me\). She made her daughter's case her own, "badly demonized."

rwp@Matthew:15:23 @{For she crieth after us} (\hoti krazei opisthen hˆm“n\). The disciples greatly disliked this form of public attention, a strange woman crying after them. They disliked a sensation. Did they wish the woman sent away with her daughter healed or unhealed?

rwp@Matthew:15:24 @{I was not sent} (\ouk apestalˆn\). Second aorist passive indicative of \apostell“\. Jesus takes a new turn with this woman in Phoenicia. He makes a test case of her request. In a way she represented the problem of the Gentile world. He calls the Jews "the lost sheep of the house of Israel" in spite of the conduct of the Pharisees.

rwp@Matthew:15:27 @{Even the dogs} (\kai ta kunaria\). She took no offence at the implication of being a Gentile dog. The rather she with quick wit took Christ's very word for little dogs (\kunaria\) and deftly turned it to her own advantage, for the little dogs eat of the crumbs (\psichi“n\, little morsels, diminutive again) that fall from the table of their masters (\kuri“n\), the children.

rwp@Matthew:15:28 @{As thou wilt} (\h“s theleis\). Her great faith and her keen rejoinder won her case.

rwp@Matthew:15:29 @{And sat there} (\ekathˆto ekei\). "Was sitting there" on the mountain side near the sea of Galilee, possibly to rest and to enjoy the view or more likely to teach.

rwp@Matthew:15:30 @{And they cast them down at his feet} (\kai eripsan autous para tous podas autou\). A very strong word, flung them down, "not carelessly, but in haste, because so many were coming on the same errand" (Vincent). It was a great day for "they glorified the God of Israel."

rwp@Matthew:15:32 @{Three days} (\hˆmerai treis\). A parenthetic nominative (Robertson, _Grammar_, p. 460). {What to eat} (\ti phag“sin\). Indirect question with the deliberative subjunctive retained. In the feeding of the five thousand Jesus took compassion on the people and healed their sick (14:14|). Here the hunger of the multitude moves him to compassion (\splagchnizomai\, in both instances). Songs:he is unwilling (\ou thel“\) to send them away hungry. {Faint} (\ekluth“sin\). Unloosed, (\eklu“\) exhausted.

rwp@Matthew:15:33 @{And the disciples say to him} (\kai legousin aut“i hoi mathˆtai\). It seems strange that they should so soon have forgotten the feeding of the five thousand (Matthew:14:13-21|), but they did. Soon Jesus will remind them of both these demonstrations of his power (16:9,10|). They forgot both of them, not just one. Some scholars scout the idea of two miracles so similar as the feeding of the five thousand and the four thousand, though both are narrated in detail by both Mark and Matthew and both are later mentioned by Jesus. Jesus repeated his sayings and wrought multitudes of healings. There is no reason in itself why Jesus should not on occasion repeat a nature miracle like this elsewhere. He is in the region of Decapolis, not in the country of Philip (\Trachonitis\).

rwp@Matthew:15:34 @{A few small fishes} (\oliga ichthudia\, diminutive again).

rwp@Matthew:15:35 @{On the ground} (\epi tˆn gˆn\). No mention of "grass" as in strkjv@14:19| for this time, midsummer, the grass would be parched and gone.

rwp@Matthew:15:36 @{Gave thanks} (\eucharistˆsas\). In strkjv@14:19| the word used for "grace" or "blessing" is \eulogˆsen\. Vincent notes that the Jewish custom was for the head of the house to say the blessing only if he shared the meal unless the guests were his own household. But we need not think of Jesus as bound by the peccadilloes of Jewish customs.

rwp@Matthew:15:39 @{The borders of Magadan} (\eis ta horia Magadan\). On the eastern side of the Sea of Galilee and so in Galilee again. Mark terms it Dalmanutha (Mark:8:10|). Perhaps after all the same place as Magdala, as most manuscripts have it.

rwp@Matthew:16:1 @{The Pharisees and Sadducees} (\hoi Pharisaioi kai Saddoukaioi\). The first time that we have this combination of the two parties who disliked each other exceedingly. Hate makes strange bedfellows. They hated Jesus more than they did each other. Their hostility has not decreased during the absence of Jesus, but rather increased. {Tempting him} (\peirazontes\). Their motive was bad. {A sign from heaven} (\sˆmeion ek tou ouranou\). The scribes and Pharisees had already asked for a sign (12:38|). Now this new combination adds "from heaven." What did they have in mind? They may not have had any definite idea to embarrass Jesus. The Jewish apocalypses did speak of spectacular displays of power by the Son of Man (the Messiah). The devil had suggested that Jesus let the people see him drop down from the pinnacle of the temple and the people expected the Messiah to come from an unknown source (John:7:27|) who would do great signs (John:7:31|). Chrysostom (_Hom_. liii.) suggests stopping the course of the sun, bridling the moon, a clap of thunder.

rwp@Matthew:16:2 @{Fair weather} (\eudia\). An old poetic word from \eu\ and \Zeus\ as the ruler of the air and giver of fair weather. Songs:men today say "when the sky is red at sunset." It occurs on the Rosetta Stone and in a fourth century A.D. Oxyr. papyrus for "calm weather" that made it impossible to sail the boat. Aleph and B and some other MSS. omit verses 2 and 3. W omits part of verse 2. These verses are similar to strkjv@Luke:12:54-56|. McNeile rejects them here. Westcott and Hort place in brackets. Jesus often repeated his sayings. Zahn suggests that Papias added these words to Matthew.

rwp@Matthew:16:3 @{Lowring} (\stugnaz“n\). A sky covered with clouds. Used also of a gloomy countenance as of the rich young ruler in strkjv@Mark:10:22|. Nowhere else in the New Testament. This very sign of a rainy day we use today. The word for "foul weather" (\cheim“n\) is the common one for winter and a storm. {The signs of the times} (\ta sˆmeia t“n kair“n\). How little the Pharisees and Sadducees understood the situation. Soon Jerusalem would be destroyed and the Jewish state overturned. It is not always easy to discern (\diakrinein\, discriminate) the signs of our own time. Men are numerous with patent keys to it all. But we ought not to be blind when others are gullible.

rwp@Matthew:16:4 @Same words in strkjv@12:39| except \tou prophˆtou\, a real doublet.

rwp@Matthew:16:5 @{Came} (\elthontes\). Probably= "went" as in strkjv@Luke:15:20| (\ire\, not \venire\). Songs:in strkjv@Mark:8:13| \apˆlthen\. {Forgot} (\epelathonto\). Perhaps in the hurry to leave Galilee, probably in the same boat by which they came across from Decapolis.

rwp@Matthew:16:7 @{They reasoned} (\dielogizonto\). It was pathetic, the almost jejune inability of the disciples to understand the parabolic warning against "the leaven of the Pharisees and Sadducees" (verse 6|) after the collision of Christ just before with both parties in Magadan. They kept it up, imperfect tense. It is "loaves" (\artous\) rather than "bread."

rwp@Matthew:16:8 @Jesus asks four pungent questions about the intellectual dulness, refers to the feeding of the five thousand and uses the word \kophinous\ (14:20|) for it and \sphuridas\ for the four thousand (15:37|), and repeats his warning (16:11|). Every teacher understands this strain upon the patience of this Teacher of teachers.

rwp@Matthew:16:12 @{Then understood they} (\tote sunˆkan\). First aorist active indicative of \suniˆmi\, to grasp, to comprehend. They saw the point after this elaborate rebuke and explanation that by "leaven" Jesus meant "teaching."

rwp@Matthew:16:13 @{Caesarea Philippi} (\Kaisarias tˆs Philippou\). Up on a spur of Mt. Hermon under the rule of Herod Philip. {He asked} (\ˆr“tƒ\). Began to question, inchoative imperfect tense. He was giving them a test or examination. The first was for the opinion of men about the Son of Man.

rwp@Matthew:16:14 @{And they said} (\hoi de eipan\). They were ready to respond for they knew that popular opinion was divided on that point (14:1f.|). They give four different opinions. It is always a risky thing for a pastor to ask for people's opinions of him. But Jesus was not much concerned by their answers to this question. He knew by now that the Pharisees and Sadducees were bitterly hostile to him. The masses were only superficially following him and they looked for a political Messiah and had vague ideas about him. How much did the disciples understand and how far have they come in their development of faith? Are they still loyal?

rwp@Matthew:16:15 @{But who say ye that I am?} (\h–meis de tina me legete einai?\). This is what matters and what Jesus wanted to hear. Note emphatic position of {h–meis}, "But _you_, who say ye that I am?"

rwp@Matthew:16:16 @Peter is the spokesman now: "Thou art the Christ, the Son of the living God" (\Su ei ho Christos ho huios tou theou tou z“ntos\). It was a noble confession, but not a new claim by Jesus. Peter had made it before (John:6:69|) when the multitude deserted Jesus in Capernaum. Since the early ministry (John 4) Jesus had avoided the word Messiah because of its political meaning to the people. But now Peter plainly calls Jesus the Anointed One, the Messiah, the Son of the God the living one (note the four Greek articles). This great confession of Peter means that he and the other disciples believe in Jesus as the Messiah and are still true to him in spite of the defection of the Galilean populace (John 6).

rwp@Matthew:16:17 @{Blessed art thou} (\makarios ei\). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.

rwp@Matthew:16:18 @{And I also say unto thee} (\k'ag“ de soi leg“\). "The emphasis is not on 'Thou art Peter' over against 'Thou art the Christ,' but on \Kag“\: 'The Father hath revealed to thee one truth, and I also tell you another" (McNeile). Jesus calls Peter here by the name that he had said he would have (John:1:42|). Peter (\Petros\) is simply the Greek word for Cephas (Aramaic). Then it was prophecy, now it is fact. In verse 17| Jesus addresses him as "Simon Bar-Jonah," his full patronymic (Aramaic) name. But Jesus has a purpose now in using his nickname "Peter" which he had himself given him. Jesus makes a remarkable play on Peter's name, a pun in fact, that has caused volumes of controversy and endless theological strife. {On this rock} (\epi tautˆi tˆi petrƒi\) Jesus says, a ledge or cliff of rock like that in strkjv@7:24| on which the wise man built his house. \Petros\ is usually a smaller detachment of the massive ledge. But too much must not be made of this point since Jesus probably spoke Aramaic to Peter which draws no such distinction (\Kˆphƒ\). What did Jesus mean by this word-play?

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

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

rwp@Matthew:16:19 @{The Keys of the kingdom} (\tas kleidas tˆs basileias\). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by "kingdom" that he did by "church" in verse 18|. In strkjv@Revelation:1:18; strkjv@3:7| Christ the Risen Lord has "the keys of death and of Hades." He has also "the keys of the kingdom of heaven" which he here hands over to Peter as "gatekeeper" or "steward" (\oikonomos\) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Matthew:18:1|) as to which of them is the greatest in the kingdom of heaven as they will again (20:21|) and even on the night before Christ's death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To "bind" (\dˆsˆis\) in rabbinical language is to forbid, to "loose" (\lusˆis\) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel "loosed" many things that the school of Schammai "bound." The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (\estai dedemenon, estai lelumenon\), a state of completion. All this assumes, of course, that Peter's use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (18:18|). Later after the Resurrection Christ will use this same language to all the disciples (John:20:23|), showing that it was not a special prerogative of Peter. He is simply first among equals, _primus inter pares_, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him.

rwp@Matthew:16:20 @{That they should tell no man} (\hina mˆdeni eip“sin\). Why? For the very reason that he had himself avoided this claim in public. He was the Messiah (\ho Christos\), but the people would inevitably take it in a political sense. Jesus was plainly profoundly moved by Peter's great confession on behalf of the disciples. He was grateful and confident of the final outcome. But he foresaw peril to all. Peter had confessed him as the Messiah and on this rock of faith thus confessed he would build his church or kingdom. They will all have and use the keys to this greatest of all buildings, but for the present they must be silent.

rwp@Matthew:16:21 @{From that time began} (\apo tote ˆrxato\). It was a suitable time for the disclosure of the greatest secret of his death. It is now just a little over six months before the cross. They must know it now to be ready then. The great confession of Peter made this seem an appropriate time. He will repeat the warnings (17:22f.| with mention of betrayal; strkjv@20:17-19| with the cross) which he now "began." Songs:the necessity (\dei\, must) of his suffering death at the hands of the Jerusalem ecclesiastics who have dogged his steps in Galilee is now plainly stated. Jesus added his resurrection "on the third day" (\tˆi tritˆi hˆmerƒi\), not "on the fourth day," please observe. Dimly the shocked disciples grasped something of what Jesus said.

rwp@Matthew:16:22 @{Peter took him} (\proslabomenos auton ho Petros\). Middle voice, "taking to himself," aside and apart, "as if by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level" (Bengel). "Peter here appears in a new character; a minute ago speaking under inspiration from heaven, now under inspiration from the opposite quarter" (Bruce). Syriac Sinaitic for strkjv@Mark:8:32| has it "as though pitying him." But this exclamation and remonstrance of Peter was soon interrupted by Jesus. {God have mercy on thee} (\hile“s\. Supply \eiˆ\ or \est“ ho theos\). {This shall never be} (\ou mˆ estai soi touto\). Strongest kind of negation, as if Peter would not let it happen. Peter had perfect assurance.

rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \id“n tous mathˆtas autou\). {Get thee behind me, Satan} (\Hupage opis“ mou, Satanƒ\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.

rwp@Matthew:16:24 @{Take up his cross} (\arat“ ton stauron autou\). Pick up at once, aorist tense. This same saying in strkjv@10:38|, which see. But pertinent here also in explanation of Christ's rebuke to Peter. Christ's own cross faces him. Peter had dared to pull Christ away from his destiny. He would do better to face squarely his own cross and to bear it after Jesus. The disciples would be familiar with cross-bearing as a figure of speech by reason of the crucifixion of criminals in Jerusalem. {Follow} (\akaloutheit“\). Present tense. Keep on following.

rwp@Matthew:16:25 @{Save his life} (\tˆn psuchˆn autou s“sai\). Paradoxical play on word "life" or "soul," using it in two senses. Songs:about "saving" and "losing" (\apolesei\).

rwp@Matthew:16:26 @{Gain} (\kerdˆsˆi\) and {profit} (\zˆmi“thˆi\). Both aorist subjunctives (one active, the other passive) and so punctiliar action, condition of third class, undetermined, but with prospect of determination. Just a supposed case. The verb for "forfeit" occurs in the sense of being fined or mulcted of money. Songs:the papyri and inscriptions. {Exchange} (\antallagma\). As an exchange, accusative in apposition with \ti\. The soul has no market price, though the devil thinks so. "A man must give, surrender, his life, and nothing less to God; no \antallagma\ is possible" (McNeile). This word \antallagma\ occurs twice in the _Wisdom of Sirach_: "There is no exchange for a faithful friend" (6:15); "There is no exchange for a well-instructed soul" (26:14).

rwp@Matthew:16:28 @{Some of them that stand here} (\tines t“n hode hest“t“n\). A _crux interpretum_ in reality. Does Jesus refer to the Transfiguration, the Resurrection of Jesus, the great Day of Pentecost, the Destruction of Jerusalem, the Second Coming and Judgment? We do not know, only that Jesus was certain of his final victory which would be typified and symbolized in various ways. The apocalyptic eschatological symbolism employed by Jesus here does not dominate his teaching. He used it at times to picture the triumph of the kingdom, not to set forth the full teaching about it. The kingdom of God was already in the hearts of men. There would be climaxes and consummations.

rwp@Matthew:17:1 @{After six days} (\meth' hˆmerƒs hex\). This could be on the sixth day, but as Luke (Luke:9:28|) puts it "about eight days" one naturally thinks of a week as the probable time, though it is not important. {Taketh with him} (\paralambanei\). Literally, {takes along}. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. Songs:at Gethsemane. {Apart} (\kat' idian\) means "by themselves" ({alone}, \monous\, Mark has it) up (\anapherei\) into a high mountain, probably Mount Hermon again, though we do not really know. "The Mount of Transfiguration does not concern geography" (Holtzmann).

rwp@Matthew:17:2 @{He was transfigured before them} (\metemorph“thˆ emprosthen aut“n\). The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (\meta-\) of form (\morphˆ\). It really presents the essence of a thing as separate from the \schˆma\ (fashion), the outward accident. Songs:in strkjv@Romans:12:2| Paul uses both verbs, \sunschematizesthe\ (be not fashioned) and \metamorphousthe\ (be ye transformed in your inner life). Songs:in strkjv@1Corinthians:7:31| \schˆma\ is used for the fashion of the world while in strkjv@Mark:16:12| \morphˆ\ is used of the form of Jesus after his resurrection. The false apostles are described by \metaschˆmatisomai\ in strkjv@2Corinthians:11:13-15|. In strkjv@Phillipians:2:6| we have \en morphˆi\ used of the Preincarnate state of Christ and \morphˆn doulou\ of the Incarnate state (Phillipians:2:7|), while \schˆmati h“s anthr“pos\ emphasizes his being found "in fashion as a man." But it will not do in strkjv@Matthew:17:2| to use the English transliteration \metamorph“sis\ because of its pagan associations. Songs:the Latin _transfigured_ (Vulgate _transfiguratus est_) is better. "The deeper force of \metamorphousthai\ is seen in strkjv@2Corinthians:3:18| (with reference to the shining on Moses' face), strkjv@Romans:12:2|" (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."

rwp@Matthew:17:3 @{There appeared} (\“phthˆ\). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle \sunlalountes\ is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three" (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke:9:31|), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.

rwp@Matthew:17:4 @{And Peter answered} (\apokritheis de ho Petros\). "Peter to the front again, but not greatly to his credit" (Bruce). It is not clear what Peter means by his saying: "It is good for us to be here" (\kalon estin hˆmƒs h“de einai\). Luke (Luke:9:33|) adds "not knowing what he said," as they "were heavy with sleep." Songs:it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal. {I will make} (\paiˆs“\). Future indicative though aorist subjunctive has same form. {Tabernacles} (\skˆnas\), booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.

rwp@Matthew:17:5 @{Overshadowed} (\epeskiasen\). They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke:1:35|) and of Peter's shadow (Acts:5:15|). {This is} (\houtos estin\). At the baptism (Matthew:3:17|) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus. {Hear ye him} (\akouete autou\). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.

rwp@Matthew:17:7 @{And touched them} (\kai hapsamenos aut“n\). Tenderness in their time of fear.

rwp@Matthew:17:8 @{Lifting up their eyes} (\eparantes tous ophthalmous aut“n\). After the reassuring touch of Jesus and his words of cheer. {Jesus only} (\Iˆsoun monon\). Moses and Elijah were gone in the bright cloud.

rwp@Matthew:17:9 @{Until} (\he“s hou\). This conjunction is common with the subjunctive for a future event as his Resurrection (\egerthˆi\) was. Again (Mark:9:10|) they were puzzled over his meaning. Jesus evidently hopes that this vision of Moses and Elijah and his own glory might stand them in good stead at his death.

rwp@Matthew:17:10 @{Elijah must first come} (\Eleian dei elthein pr“ton\). Songs:this piece of theology concerned them more than anything else. They had just seen Elijah, but Jesus the Messiah had come before Elijah. The scribes used strkjv@Malachi:4:5|. Jesus had also spoken again of his death (resurrection). Songs:they are puzzled.

rwp@Matthew:17:12 @{Elijah is come already} (\Eleias ˆdˆ ˆlthen\). Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (John:1:21|). {They knew him not} (\ouk epign“san auton\). Second aorist active indicative of \epigin“sk“\, to recognize. Just as they do not know Jesus now (John:1:26|). They killed John as they will Jesus the Son of Man.

rwp@Matthew:17:13 @{Then understood} (\tote sunˆkan\). One of the three k aorists. It was plain enough even for them. John was Elijah in spirit and had prepared the way for the Messiah.

rwp@Matthew:17:15 @{Epileptic} (\selˆniazetai\). Literally, "moonstruck," "lunatic." The symptoms of epilepsy were supposed to be aggravated by the changes of the moon (cf. strkjv@4:24|). {He has it bad} (\kak“s echei\) as often in the Synoptic Gospels.

rwp@Matthew:17:17 @{Perverse} (\diestrammenˆ\). Distorted, twisted in two, corrupt. Perfect passive participle of \diastreph“\.

rwp@Matthew:17:20 @{Little faith} (\oligopistian\). A good translation. It was less than "a grain of mustard seed" (\kokkon sinape“s\). See strkjv@13:31| for this phrase. They had no miracle faith. Bruce holds "this mountain" to be the Mount of Transfiguration to which Jesus pointed. Probably so. But it is a parable. Our trouble is always with "this mountain" which confronts our path. Note the form \metaba\ (\meta\ and \bˆthi\).

rwp@Matthew:17:23 @{And they were exceeding sorry} (\kai elupˆthˆsan sphodra\). Songs:they at last understood that he was talking about his death and resurrection.

rwp@Matthew:17:24 @{They that received the half-shekel} (\hoi ta didrachma lambanontes\). This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-third of a dollar. Every Jewish man twenty years of age and over was expected to pay it for the maintenance of the temple. But it was not a compulsory tax like that collected by the publicans for the government. "The tax was like a voluntary church-rate; no one could be compelled to pay" (Plummer). The same Greek word occurs in two Egyptian papyri of the first century A.D. for the receipt for the tax for the temple of Suchus (Milligan and Moulton's _Vocabulary_). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass "Your Teacher," "a roundabout hint that the tax was overdue" (Bruce). Evidently Jesus had been in the habit of paying it (Peter's).

rwp@Matthew:17:25 @{Jesus spake first to him} (\proephthasen auton ho Iˆsous leg“n\). Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan, _Vocabulary_). The old idiomatic use of \phthan“\ with the participle survives in this example of \prophthan“\ in strkjv@Matthew:17:25|, meaning to anticipate, to get before one in doing a thing. The _Koin‚_ uses the infinitive thus with \phthan“\ which has come to mean simply to arrive. Here the anticipation is made plain by the use of \pro-\. See Robertson's _Grammar_, p. 1120. The "prevent" of the Authorized Version was the original idea of _praevenire_, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. {Toll or tribute} (\telˆ ˆ kˆnson\). Customs or wares collected by the publicans (like \phoros\, strkjv@Romans:13:7|) and also the capitation tax on persons, indirect and direct taxation. \Kˆnsos\ is the Latin _census_, a registration for the purpose of the appraisement of property like \hˆ apographˆ\ in strkjv@Luke:2:2; strkjv@Acts:5:37|. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality.

rwp@Matthew:17:26 @{The sons} (\hoi huioi\). Christ, of course, and the disciples also in contrast with the Jews. Thus a reply to Peter's prompt "Yes." Logically (\arage\) free from the temple tax, but practically not as he proceeds to show.

rwp@Matthew:17:27 @{Lest we cause them to stumble} (\hina mˆ skandalis“men autous\). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" (\agkistron\). The only example in the N.T. of fishing with a hook. From an unused verb \agkiz“\, to angle, and that from \agkos\, a curve (so also \agkalˆ\ the inner curve of the arm, strkjv@Luke:2:38|). {First cometh up} (\ton anabanta pr“ton ichthun\). More correctly, "the first fish that cometh up." {A shekel} (\statˆra\). Greek stater = four drachmae, enough for two persons to pay the tax. {For me and thee} (\anti emou kai sou\). Common use of \anti\ in commercial transactions, "in exchange for." Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. "All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.

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

rwp@Matthew:18:2 @{Called to him} (\proskalesamenos\). Indirect middle voice aorist participle. It may even be Peter's "little child" (\paidion\) as it was probably in Peter's house (Mark:9:33|). {Set him} (\estˆsen\). Transitive first aorist active indicative, not intransitive second aorist, \estˆ\. {In the midst of them} (\en mes“i aut“n\). Luke adds (Luke:9:47|) "by his side" (\par' heaut“i\). Both are true.

rwp@Matthew:18:3 @{Except ye turn and become} (\ean mˆ straphˆte kai genˆsthe\). Third-class condition, undetermined but with prospect of determination. \Straphˆte\ is second aorist passive subjunctive and \genˆsthe\ second aorist middle subjunctive. They were headed in the wrong direction with their selfish ambition. "His tone at this time is markedly severe, as much as when He denounces the Pharisaism in the bud He had to deal with" (Bruce). The strong double negative \ou mˆ eiselthˆte\ means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.

rwp@Matthew:18:4 @{This little child} (\to paidion touto\). This saying about humbling oneself Jesus repeated a number of times as for instance in strkjv@Matthew:23:12|. Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious" the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."

rwp@Matthew:18:5 @{In my name} (\epi t“i onomati mou\). For "one such little child" (\any believer in Christ\) Luke (Luke:9:48|) has "this little child" as a representative or symbol. "On the basis or ground of my name," "for my sake." Very much like \eis onoma\ in strkjv@10:41| which does not differ greatly from \en onomati\ (Acts:10:48|).

rwp@Matthew:18:6 @{These little ones} (\t“n mikr“n tout“n\). In the same sense as "one such little one" above. The child is the type of believers. {A great millstone} (\mulos onikos\), literally, "a millstone turned by an ass." The upper millstone was turned by an ass (\onos\). There were no examples of the adjective \onikos\ (turned by an ass) outside the N.T. until the papyri revealed several for loads requiring an ass to carry them, stones requiring an ass to move them, etc. Deissmann (_Light from the Ancient East_, p. 81) notes it also in papyri examples about the sale of an ass and tax for an ass's burden of goods. {The depth of the sea} (\t“i pelagei tˆs thalassˆs\). "The sea of the sea." \Pelagos\ probably from \plˆsso\, to beat, and so the beating, splashing waves of the sea. "Far out into the open sea, a vivid substitute for \eis tˆn thalassan\" (McNeile).

rwp@Matthew:18:7 @{Through whom} (\di' ou\). Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve the man who sets the trap (cf. strkjv@Luke:17:1|).

rwp@Matthew:18:8 @In verses 8| and 9| we have one of the dualities or doublets in Matthew (5:29-30|). Jesus repeated his pungent sayings many times. Instead of \eis geennan\ (5:29|) we have \eis to pur to ai“nion\ and at the end of verse 9| \tou puros\ is added to \tˆn geennan\. This is the first use in Matthew of \ai“nios\. We have it again in strkjv@19:16,29| with \zoˆ\, in strkjv@25:41| with \pur\, in strkjv@25:46| with \kolasin\ and \zoˆn\. The word means ageless, without beginning or end as of God (Romans:16:26|), without beginning as in strkjv@Romans:16:25|, without end as here and often. The effort to make it mean "\aeonian\" fire will make it mean "\aeonian\" life also. If the punishment is limited, _ipso facto_ the life is shortened. In verse 9| also \monophthalmon\ occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular _Koin‚_. Literally one-eyed. Here only and strkjv@Mark:9:47| in the New Testament.

rwp@Matthew:18:10 @{Despise} (\kataphronˆsˆte\). Literally, "think down on," with the assumption of superiority. {Their angels} (\hoi aggeloi aut“n\). The Jews believed that each nation had a guardian angel (Daniel:10:13,20f.; strkjv@12:1|). The seven churches in Revelation (Revelation:1:20|) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God's presence, "see the face of my Father" (\blepousin to pros“pon tou patros mou\) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God's people (Hebrews:1:14|)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his "little ones" who believe in Him. There are angels in God's presence (Luke:1:19|).

rwp@Matthew:18:12 @{Leave the ninety and nine} (\aphˆsei ta enenˆkonta ennea epi ta orˆ kai poreutheis zˆtei to plan“menon?\). This is the text of Westcott and Hort after BL, etc. This text means: "Will he not leave the ninety and nine upon the mountains and going does he not seek (change to present tense) the wandering one?" On the high pastures where the sheep graze at will one has wandered afield. See this parable later in strkjv@Luke:15:4-7|. Our word "planet" is from \planaomai\, wandering (moving) stars they were called as opposed to fixed stars. But now we know that no stars are fixed. They are all moving and rapidly.

rwp@Matthew:18:14 @{The will of your Father} (\thelˆma emprosthen\). Observe that Westcott and Hort read \mou\ here rather than \h–m“n\ after B Sahidic Coptic. Either makes good sense, though "your" carries on the picture of God's care for "each one of these little ones" (\hen t“n mikr“n tout“n\) among God's children. The use of \emprosthen\ with \thelˆma\ is a Hebraism like \emprosthen sou\ in strkjv@11:25| with \eudokia\, "before the face" of God.

rwp@Matthew:18:15 @{If thy brother sin against thee} (\ean hamartˆsˆi adelphos sou\). Literally, commit a sin (ingressive aorist subjunctive of \hamartan“\). Aleph B Sahidic do not have "against thee" (\eis se\). {Shew him his fault} (\elegxon\). Such private reproof is hard to do, but it is the way of Christ. {Thou hast gained} (\ekerdˆsas\). Aorist active indicative of \kerdain“\ in conclusion of a third-class condition, a sort of timeless aorist, a blessed achievement already made.

rwp@Matthew:18:16 @{Take with thee} (\paralabe meta sou\). Take alone (\para\) with (\meta\) thee.

rwp@Matthew:18:17 @{Refuse to hear} (\parakousˆi\). Like strkjv@Isaiah:65:12|. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside (\para-\), hearing amiss, overhearing (Mark:5:36|). {The church} (\tˆi ekklˆsiƒi\). The local body, not the general as in strkjv@Matthew:16:18| which see for discussion. The problem here is whether Jesus has in mind an actual body of believers already in existence or is speaking prophetically of the local churches that would be organized later (as in Acts). There are some who think that the Twelve Apostles constituted a local \ekklˆsia\, a sort of moving church of preachers. That could only be true in essence as they were a band of ministers and not located in any one place. Bruce holds that they were "the nucleus" of a local church at any rate.

rwp@Matthew:18:18 @{Shall be bound in heaven} (\estai dedemena en ouran“i\). Future passive periphrastic perfect indicative as in "shall be loosed" (\estai lelumena\). In strkjv@16:19| this same unusual form occurs. The binding and the loosing is there addressed to Peter, but it is here repeated for the church or for the disciples as the case may be.

rwp@Matthew:18:19 @{Shall agree} (\sumph“nˆs“sin\). Our word "symphony" is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters. {Of my Father} (\para tou patros mou\). From the side of, "by my Father."

rwp@Matthew:18:20 @{There am I} (\ekei eimi\). This blessed promise implies that those gathered together are really disciples with the spirit of Christ as well as "in his name" (\eis to emon onoma\). One of the Oxyrhynchus _Sayings of Our Lord_ is: "Wherever there are (two) they are not without God, and wherever there is one alone I say I am with him." Also this: "Raise the stone and there thou shalt find me, cleave the wood and there am I." See strkjv@Malachi:3:16|.

rwp@Matthew:18:21 @{Until seven times?} (\he“s heptakis?\) Peter thought that he was generous as the Jewish rule was three times (Amos:1:6|). His question goes back to verse 15|. "Against me" is genuine here. "The man who asks such a question does not really know what forgiveness means" (Plummer).

rwp@Matthew:18:22 @{Until seventy times seven} (\he“s hebdomˆkontakis hepta\). It is not clear whether this idiom means seventy-seven or as the Revised Version has it (490 times). If \heptakis\ were written it would clearly be 490 times. The same ambiguity is seen in strkjv@Genesis:4:24|, the LXX text by omitting \kai\. In the _Test. of the Twelve Patriarchs, Benj._ vii. 4, it is used in the sense of seventy times seven. But it really makes little difference because Jesus clearly means unlimited forgiveness in either case. "The unlimited revenge of primitive man has given place to the unlimited forgiveness of Christians" (McNeile).

rwp@Matthew:18:23 @{Make a reckoning} (\sunƒrai logon\). Seen also in strkjv@25:19|. Perhaps a Latinism, _rationes conferre_. First aorist active infinitive of \sunair“\, to cast up accounts, to settle, to compare accounts with. Not in ancient Greek writers, but in two papyri of the second century A.D. in the very sense here and the substantive appears in an ostracon from Nubia of the early third century (Deissmann, _Light from the Ancient East_, p. 117).

rwp@Matthew:18:24 @{Ten thousand talents} (\muri“n talant“n\). A talent was 6,000 denarii or about a thousand dollars or 240 pounds. Ten thousand times this is about ten or twelve million dollars, an enormous sum for that period. We live today in the age of national debts of billions of dollars or even of pounds sterling. The imperial taxes of Judea, Idumea, and Samaria for one year were only 600 talents while Galilee and Perea paid 200 (Josephus, _Ant_. xi. 4). But oriental kings were free in the use of money and in making debts like the native kings of India today.

rwp@Matthew:18:25 @{Had not wherewith to pay} (\mˆ echontos autou apodounai\). There is no "wherewith" in the Greek. This idiom is seen in strkjv@Luke:7:42; strkjv@14:14; strkjv@Hebrews:6:13|. Genitive absolute though \auton\ in the same clause as often in the N.T. {To be sold} (\prathˆnai\). First aorist passive infinitive of \piprask“\. This was according to the law (Exodus:22:3; strkjv@Leviticus:25:39,47|). Wife and children were treated as property in those primitive times.

rwp@Matthew:18:27 @{The debt} (\to danion\). The loan. Common in the papyri for a loan. The interest had increased the debt enormously. "This heavy oriental usury is of the scenery of the parable" (McNeile).

rwp@Matthew:18:28 @{A hundred pence} (\hekaton dˆnaria\). A denarius was worth about eight and a half pence. The hundred denarii here were equal to some "fifty shillings" (Bruce), "about 4 pounds" (McNeile), "twenty pounds" (Moffatt), "twenty dollars" (Goodspeed), "100 shillings" (Weymouth). These are various efforts to represent in modern language the small amount of this debt compared with the big one. {Took him by the throat} (\epnigen\). "Held him by the throat" (Allen). It is imperfect, probably inchoative, "began to choke or throttle him." The Roman law allowed this indignity. Vincent quotes Livy (iv. 53) who tells how the necks were twisted (_collum torsisset_) and how Cicero (_Pro Cluentio_, xxi.) says: "Lead him to the judgment seat with twisted neck (_collo obtorto_)." {What thou owest} (\ei ti opheileis\). Literally, "if thou owest anything," however little. He did not even know how much it was, only that he owed him something. "The 'if' is simply the expression of a pitiless logic" (Meyer).

rwp@Matthew:18:30 @{And he would not} (\ho de ouk ˆthelen\). Imperfect tense of persistent refusal. {Till he should pay} (\he“s apod“i\). This futuristic aorist subjunctive is the rule with \he“s\ for a future goal. He was to stay in prison till he should pay. "He acts on the instinct of a base nature, and also doubtless in accordance with long habits of harsh tyrannical behaviour towards men in his power" (Bruce). On imprisonment for debt among the Greeks and Romans see Deissmann, _Light from the Ancient East_, pp. 270,330.

rwp@Matthew:18:31 @{Told} (\diesaphˆsan\). Made wholly clear to their own lord. That is the usual result in the long run. There is a limit to what people will put up with.

rwp@Matthew:18:33 @{Shouldst thou not?} (\ouk edei se?\) "Was it not necessary?" The king fits the cap on this wicked slave that he put on the poor debtor.

rwp@Matthew:18:34 @{The tormentors} (\tois basanistais\). Not to prison simply, but to terrible punishment. The papyri give various instances of the verb \basaniz“\, to torture, used of slaves and others. "Livy (ii. 23) pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture, and showing his back scarred with fresh wounds" (Vincent). {Till he should pay all} (\he“s [hou] apod“i pan\). Just as in verse 30|, his very words. But this is not purgatorial, but punitive, for he could never pay back that vast debt.

rwp@Matthew:18:35 @{From your hearts} (\apo t“n kardi“n h–m“n\). No sham or lip pardon, and as often as needed. This is Christ's full reply to Peter's question in strkjv@18:21|. This parable of the unmerciful servant is surely needed today.

rwp@Matthew:19:1 @{He departed} (\metˆren\). Literally, to lift up, change something to another place. Transitive in the LXX and in a Cilician rock inscription. Intransitive in strkjv@13:53| and here, the only N.T. instances. Absence of \hoti\ or \kai\ after \kai egeneto\, one of the clear Hebraisms in the N.T. (Robertson, _Grammar_, pp. 1042f.). This verse is a sort of formula in Matthew at the close of important groups of \logia\ as in strkjv@7:28; strkjv@11:1; strkjv@13:53|. {The borders of Judea beyond Jordan} (\eis ta horia tˆs Ioudaias peran tou Iordanou\). This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke:17:11|) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John:11:54|). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ's work.

rwp@Matthew:19:3 @{Pharisees tempting him} (\Pharisaioi peirazontes auton\). They "could not ask a question of Jesus without sinister motives" (Bruce). See strkjv@4:1| for the word (\peiraz“\). {For every cause} (\kata pasan aitian\). This clause is an allusion to the dispute between the two theological schools over the meaning of strkjv@Deuteronomy:24:1|. The school of Shammai took the strict and unpopular view of divorce for unchastity alone while the school of Hillel took the liberal and popular view of easy divorce for any passing whim if the husband saw a prettier woman (modern enough surely) or burnt his biscuits for breakfast. It was a pretty dilemma and meant to do Jesus harm with the people. There is no real trouble about the use of \kata\ here in the sense of \propter\ or because of (Robertson, _Grammar_, p. 509).

rwp@Matthew:19:5 @{Shall cleave} (\kollˆthˆsetai\). First future passive, "shall be glued to," the verb means. {The twain shall become one flesh} (\esontai hoi duo eis sarka mian\). This use of \eis\ after \eimi\ is an imitation of the Hebrew, though a few examples occur in the older Greek and in the papyri. The frequency of it is due to the Hebrew and here the LXX is a direct translation of the Hebrew idiom.

rwp@Matthew:19:6 @{What therefore God hath joined together} (\ho oun ho theos sunezeuxen\). Note "what," not "whom." The marriage relation God has made. "The creation of sex, and the high doctrine as to the cohesion it produces between man and woman, laid down in Gen., interdict separation" (Bruce). The word for "joined together" means "yoked together," a common verb for marriage in ancient Greek. It is the timeless aorist indicative (\sunezeuxen\), true always. {Bill} (\biblion\). A little \biblos\ (see on ¯1:1|), a scroll or document (papyrus or parchment). This was some protection to the divorced wife and a restriction on laxity.

rwp@Matthew:19:8 @{For your hardness of heart} (\pros tˆn sklˆrokardian h–m“n\). The word is apparently one of the few Biblical words (LXX and the N.T.). It is a heart dried up (\sklˆros\), hard and tough. {But from the beginning it hath not been so} (\ap' archˆs de ouk gegonen hout“s\). The present perfect active of \ginomai\ to emphasize the permanence of the divine ideal. "The original ordinance has never been abrogated nor superseded, but continues in force" (Vincent). "How small the Pharisaic disputants must have felt in presence of such holy teaching, which soars above the partisan view of controversialists into the serene region of ideal, universal, eternal truth" (Bruce).

rwp@Matthew:19:9 @{Except for fornication} (\parektos logou porneias\). This is the marginal reading in Westcott and Hort which also adds "maketh her an adulteress" (\poiei autˆn moicheuthˆnai\) and also these words: "and he that marrieth her when she is put away committeth adultery" (\kai ho apolelumenˆn gamˆsas moichatai\). There seems to be a certain amount of assimilation in various manuscripts between this verse and the words in strkjv@5:32|. But, whatever reading is accepted here, even the short one in Westcott and Hort (\mˆ epi porneiƒi\, not for fornication), it is plain that Matthew represents Jesus in both places as allowing divorce for fornication as a general term (\porneia\) which is technically adultery (\moicheia\ from \moicha“ or moicheu“\). Here, as in strkjv@5:31f.|, a group of scholars deny the genuineness of the exception given by Matthew alone. McNeile holds that "the addition of the saving clause is, in fact, opposed to the spirit of the whole context, and must have been made at a time when the practice of divorce for adultery had already grown up." That in my opinion is gratuitous criticism which is unwilling to accept Matthew's report because it disagrees with one's views on the subject of divorce. He adds: "It cannot be supposed that Matthew wished to represent Jesus as siding with the school of Shammai." Why not, if Shammai on this point agreed with Jesus? Those who deny Matthew's report are those who are opposed to remarriage at all. Jesus by implication, as in strkjv@5:31|, does allow remarriage of the innocent party, but not of the guilty one. Certainly Jesus has lifted the whole subject of marriage and divorce to a new level, far beyond the petty contentions of the schools of Hillel and Shammai.

rwp@Matthew:19:10 @{The disciples say unto him} (\legousin aut“i hoi mathˆtai\). "Christ's doctrine on marriage not only separated Him \toto caelo\ from Pharisaic opinions of all shades, but was too high even for the Twelve" (Bruce). {The case} (\hˆ aitia\). The word may refer to the use in verse 3| "for every cause." It may have a vague idea here = \res\, condition. But the point clearly is that "it is not expedient to marry" (\ou sumpherei gamˆsai\) if such a strict view is held. If the bond is so tight a man had best not commit matrimony. It is a bit unusual to have \anthr“pos\ and \gunˆ\ contrasted rather than \anˆr\ and \gunˆ\.

rwp@Matthew:19:11 @{But they to whom it is given} (\all' hois dedotai\). A neat Greek idiom, dative case of relation and perfect passive indicative. The same idea is repeated at the close of verse 12|. It is a voluntary renunciation of marriage for the sake of the kingdom of heaven. "Jesus recognizes the severity of the demand as going beyond the capacity of all but a select number." It was a direct appeal to the spiritual intelligence of the disciples not to misconceive his meaning as certainly the monastic orders have done.

rwp@Matthew:19:13 @{Rebuked them} (\epetimˆsen autois\). No doubt people did often crowd around Jesus for a touch of his hand and his blessing. The disciples probably felt that they were doing Jesus a kindness. How little they understood children and Jesus. It is a tragedy to make children feel that they are in the way at home and at church. These men were the twelve apostles and yet had no vision of Christ's love for little children. The new child world of today is due directly to Jesus.

rwp@Matthew:19:14 @{Suffer} (\aphete\). "Leave them alone." Second aorist active imperative. {Forbid them not} (\mˆ k“luete\). "Stop hindering them." The idiom of \mˆ\ with the present imperative means just that. {Of such} (\t“n toiout“n\). The childlike as in strkjv@18:3f|.

rwp@Matthew:19:16 @{What good thing} (\ti agathon\). Mark (Mark:10:17|) has the adjective "good" with "Teacher." {May have} (\sch“\). Ingressive aorist subjunctive, "may get," "may acquire."

rwp@Matthew:19:17 @{Concerning that which is good} (\peri tou agathou\). He had asked Jesus in verse 16| "what good thing" he should do. He evidently had a light idea of the meaning of \agathos\. "This was only a teacher's way of leading on a pupil" (Bruce). Songs:Jesus explains that "One there is who is good," one alone who is really good in the absolute sense.

rwp@Matthew:19:20 @{What lack I yet?} (\ti eti huster“?\) Here is a psychological paradox. He claims to have kept all these commandments and yet he was not satisfied. He had an uneasy conscience and Jesus called him to something that he did not have. He thought of goodness as quantitative (a series of acts) and not qualitative (of the nature of God). Did his question reveal proud complacency or pathetic despair? A bit of both most likely.

rwp@Matthew:19:21 @{If thou wouldest be perfect} (\ei theleis teleios einai\). Condition of the first class, determined as fulfilled. Jesus assumes that the young man really desires to be perfect (a big adjective that, perfect as God is the goal, strkjv@5:48|). {That thou hast} (\sou ta huparchonta\). "Thy belongings." The Greek neuter plural participle used like our English word "belongings." It was a huge demand, for he was rich.

rwp@Matthew:19:22 @{Went away sorrowful} (\apˆlthen lupoumenos\). "Went away grieved." He felt that Jesus had asked too much of him. He worshipped money more than God when put to the test. Does Jesus demand this same test of every one? Not unless he is in the grip of money. Different persons are in the power of different sins. One sin is enough to keep one away from Christ.

rwp@Matthew:19:23 @{It is hard} (\duskol“s\). With difficulty. Adverb from \duskolos\, hard to find food, fastidious, faultfinding, then difficult.

rwp@Matthew:19:24 @{It is easier for a camel to go through a needle's eye} (\eukop“teron estin kamˆlon dia trˆmatos rhaphidos eiselthein\). Jesus, of course, means by this comparison, whether an eastern proverb or not, to express the impossible. The efforts to explain it away are jejune like a ship's cable, \kamilon\ or \rhaphis\ as a narrow gorge or gate of entrance for camels which recognized stooping, etc. All these are hopeless, for Jesus pointedly calls the thing "impossible" (verse 26|). The Jews in the Babylonian Talmud did have a proverb that a man even in his dreams did not see an elephant pass through the eye of a needle (Vincent). The Koran speaks of the wicked finding the gates of heaven shut "till a camel shall pass through the eye of a needle." But the Koran may have got this figure from the New Testament. The word for an ordinary needle is \rhaphis\, but, Luke (Luke:18:25|) employs \belonˆ\, the medical term for the surgical needle not elsewhere in the N.T.

rwp@Matthew:19:25 @{Were astonished} (\exeplˆssonto\). Imperfect descriptive of their blank amazement. They were literally "struck out."

rwp@Matthew:19:26 @{Looking on them} (\emblepsas\). Jesus saw their amazement.

rwp@Matthew:19:27 @{What then shall we have?} (\ti ara estai hˆmin?\) A pathetic question of hopeless lack of comprehension.

rwp@Matthew:19:28 @{In the regeneration} (\en tˆi palingenesiƒi\). The new birth of the world is to be fulfilled when Jesus sits on his throne of glory. This word was used by the Stoics and the Pythagoreans. It is common also in the mystery religions (Angus, _Mystery Religions and Christianity_, pp. 95ff.). It is in the papyri also. We must put no fantastic ideas into the mouth of Jesus. But he did look for the final consummation of his kingdom. What is meant by the disciples also sitting on twelve thrones is not clear.

rwp@Matthew:19:29 @{A hundredfold} (\hekatonplasiona\). But Westcott and Hort read \pollaplasiona\, manifold. Eternal life is the real reward.

rwp@Matthew:19:30 @{The last first and the first last} (\hoi eschatoi pr“toi kai hoi pr“toi eschatoi\). This paradoxical enigma is probably in the nature of a rebuke to Peter and refers to ranks in the kingdom. There are many other possible applications. The following parable illustrates it.

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