NT-EPISTLES.filter - rwp Parable:

rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

rwp@1Corinthians:5:6 @{Not good} (\ou kalon\). Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once instead of boasting and pride (puffed up). \Kauchma\ is the thing gloried in. {A little leaven leaveneth the whole lump} (\mikra zum holon to phurama zumoi\). This proverb occurs _verbatim_ in strkjv@Galatians:5:9|. \Zum\ (leaven) is a late word from \ze\, to boil, as is \zumo\, to leaven. The contraction is regular (\-oei=oi\) for the third person singular present indicative. See the parables of Jesus for the pervasive power of leaven (Matthew:13:33|). Some of the members may have argued that one such case did not affect the church as a whole, a specious excuse for negligence that Paul here answers. The emphasis is on the "little" (\mikra\, note position). Lump (\phurama\ from \phura\, to mix, late word, in the papyri mixing a medical prescription) is a substance mixed with water and kneaded like dough. Compare the pervasive power of germs of disease in the body as they spread through the body.

rwp@1Corinthians:12:14 @{Is not one member} (\ouk estin hen melos\). The point sounds like a truism, but it is the key to the whole problem of church life both local and general. Vincent refers to the fable of the body and the members by Menenius Agrippa (Livy, II, 32), but it was an old parable. Socrates pointed out how absurd it would be if feet and hands should work against one another when God made them to cooperate (Xen., _Mem_. II. iii. 18). Seneca alludes to it as does Marcus Aurelius and Marcus Antoninus.

rwp@2Peter:3:4 @{Where is the promise of his coming?} (\pou estin h epaggelia ts parousias autou;\). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the \parousia\ in strkjv@1:16|. Now he faces it squarely. Peter, like Paul (1Thessalonians:5:1f.; strkjv@2Thessalonians:2:1f.|), preached about the second coming (1:16; strkjv@Acts:3:20f.|), as Jesus himself did repeatedly (Matthew:24:34|) and as the angels promised at the Ascension (Acts:1:11|). Both Jesus and Paul (2Thessalonians:2:1f.|) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in strkjv@Matthew:24:34| probably led some to believe that he would certainly come while they were alive. {From the day that} (\aph' hs\). "From which day." See strkjv@Luke:7:45|. {Fell asleep} (\ekoimthsan\). First aorist passive indicative of \koima\, old verb, to put sleep, classic euphemism for death (John:11:11|) like our cemetery (sleeping-place). {Continue} (\diamenei\). Present active indicative of \diamen\, to remain through (Luke:1:22|). _In statu quo_. {As they were} (\houts\). "Thus." {From the beginning of creation} (\ap' archs ktises\). Precisely so in strkjv@Mark:10:6|, which see.

rwp@2Thessalonians:1:3 @{We are bound} (\opheilomen\). Paul feels a sense of obligation to keep on giving thanks to God (\eucharistein ti thei\, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in strkjv@2:13| and nowhere else in his thanksgivings. It is not necessity (\dei\) that Paul here notes, but a sense of personal obligation as in strkjv@1John:2:6| (Milligan). {Even as it is meet} (\kaths axion estin\). \Opheilomen\ points to the divine, \axion\ to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective \axios\ is from \ag\, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. {For that your faith groweth exceedingly} (\hoti huperauxanei h pistis humn\). Causal use of \hoti\ referring to the obligation stated in \opheilomen\. The verb \huperauxan\ is one of Paul's frequent compounds in \huper\ (\huper-bain\, strkjv@1Thessalonians:4:6|; \huper-ek-tein\, strkjv@2Corinthians:10:14|; \huper-en-tugchan\, strkjv@Romans:8:26|; \huper-nika\, strkjv@Romans:8:37|; \huper-pleonaz\, strkjv@1Timothy:1:14|) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (\huper\) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew:13:31f.|). {Aboundeth} (\pleonazei\). Same verb in strkjv@1Thessalonians:3:12|, here a fulfilment of the prayer made there. Milligan finds _diffusive_ growth of love in this word because of "each one" (\henos hekastou\). Frame finds in this fulfilment of the prayer of strkjv@1Thessalonians:3:12| one proof that II Thessalonians is later than I Thessalonians.

rwp@Acts:19:39 @{Anything about other matters} (\ti peraiter\). Most MSS. here have \ti peri hetern\, but B b Vulgate read \ti peraiter\ as in Plato's \Phaedo\. Several papyri examples of it also. It is comparative \peraiteros\ of \pera\, beyond. Note also \epi\ in \epizteite\. Charges of illegal conduct (Page) should be settled in the regular legal way. But, if you wish to go further and pass resolutions about the matter exciting you, "it shall be settled in the regular assembly" (\en ti ennomi ekklsii\). "In the lawful assembly," not by a mob like this. Wood (_Ephesus_) quotes an inscription there with this very phrase "at every lawful assembly" (\kata psan ennomon ekklsian\). The Roman officials alone could give the sanction for calling such a lawful or regular assembly. The verb \epilu\ is an old one, but in the N.T. only here and strkjv@Mark:4:34| (which see) where Jesus privately opened or disclosed the parables to the disciples. The papyri give examples of the verb in financial transactions as well as of the metaphorical sense. The solution will come in the lawful assembly, not in a riot like this. See also strkjv@2Peter:1:20| where the substantive \epilusis\ occurs for disclosure or revelation (prophecy).

rwp@Acts:28:26 @{Say} (\eipon\). Second aorist active imperative instead of the old form \eipe\. The quotation is from strkjv@Isaiah:6:9,10|. This very passage is quoted by Jesus (Matthew:13:14,15; strkjv@Mark:4:12; strkjv@Luke:8:10|) in explanation of his use of parables and in strkjv@John:12:40| the very point made by Paul here, "the disbelief of the Jews in Jesus" (Page). See on Matthew for discussion of the language used. Here the first time ("go to this people and say") does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah.

rwp@Hebrews:1:2 @{At the end of these days} (\ep' eschatou tn hmern toutn\). In contrast with \palai\ above. {Hath spoken} (\elalsen\). First aorist indicative of \lale\, the same verb as above, "did speak" in a final and full revelation. {In his Son} (\en huii\). In sharp contrast to \en tois prophtais\. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition \en\, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John:1:18|). "The revelation was a _son-revelation_" (Vincent). {Hath appointed} (\ethken\). First aorist (kappa aorist) active of \tithmi\, a timeless aorist. {Heir of all things} (\klronomon pantn\). See strkjv@Mark:12:6| for \ho klronomos\ in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians:4:7; strkjv@Romans:8:17|). See the claim of Christ in strkjv@Matthew:11:27; strkjv@28:18| even before the Ascension. {Through whom} (\di' hou\). The Son as Heir is also the Intermediate Agent (\dia\) in the work of creation as we have it in strkjv@Colossians:1:16f.; strkjv@John:1:3|. {The worlds} (\tous ainas\). "The ages" (_secula_, Vulgate). See strkjv@11:3| also where \tous ainas=ton kosmon\ (the world) or the universe like \ta panta\ (the all things) in strkjv@1:3; strkjv@Romans:11:36; strkjv@Colossians:1:16|. The original sense of \ain\ (from \aei\, always) occurs in strkjv@Hebrews:5:20|, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.

rwp@Hebrews:9:9 @{Which} (\htis\). "Which very thing," the first tent (\ts prts skns\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabol\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestkota\). "For the present crisis " (\kairon\, not \aina\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enestta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hn\). Here the relative refers to \parabol\ just mentioned, not to \skns\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidsin\). For \suneidsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\teleisai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@Hebrews:11:19 @{Accounting} (\logisamenos\). First aorist middle participle of \logizomai\. Abraham had God's clear command that contravened God's previous promise. This was his solution of his difficult situation. {God is able} (\dunatai ho theos\). God had given him Isaac in his old age. God can raise him from the dead. It was Abraham's duty to obey God. {In a parable} (\en paraboli\). See already strkjv@9:9| for \parabol\. Because of (\hothen\, whence) Abraham's superb faith Isaac was spared and so he received him back (\ekomisato\) as almost from the dead. This is the test that Abraham stood of which James speaks (James:2:23|).

rwp@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin_ Greek of a cultivated Jew (the literary _Koin_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).

rwp@John:2:19 @{Destroy this temple} (\lusate ton naon touton\). First aorist active imperative of \lu\, to loosen or destroy. It is the permissive imperative, not a command to do it. Note also \naos\, not \hieron\, the sanctuary, symbol of God's \naos\, in our hearts (1Corinthians:3:16f.|). There is much confusion about this language since Jesus added: "And in three days I will raise it up" (\kai en trisin hmerais eger auton\). Those who heard Jesus, including the disciples till after the resurrection (verse 22|), understood the reference to be to Herod's temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days.

rwp@John:4:35 @{Say not ye?} (\Ouch humeis legete;\). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. {There are yet four months} (\eti tetramnos estin\). The use of \eti\ (yet) and the fact that the space between seedtime and harvest is longer than four months (\tetra\, Aeolic for \tessara\, and \mn\, month) argue against the proverb idea. {And then cometh the harvest} (\kai ho therismos erchetai\). "And the harvest (\therismos\, from \theriz\, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in strkjv@5:14|. {Lift up your eyes} (\eparate tous ophthalmous humn\). First aorist active imperative of \epair\. Deliberate looking as in strkjv@John:6:5| where \theaomai\ also is used as here. {Fields} (\chras\). Cultivated or ploughed ground as in strkjv@Luke:21:21|. {White} (\leukai\). Ripened grain like grey hair (Matthew:5:36|). {Already unto harvest} (\pros therismon d\). Probably \d\ (already) goes with verse 36|. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in strkjv@Matthew:13|.

rwp@John:10:6 @{This parable} (\tautn tn paroimian\). Old word for proverb from \para\ (beside) and \oimos\, way, a wayside saying or saying by the way. As a proverb in N.T. in strkjv@2Peter:2:22| (quotation from strkjv@Proverbs:26:11|), as a symbolic or figurative saying in strkjv@John:16:25,29|, as an allegory in strkjv@John:10:6|. Nowhere else in the N.T. Curiously enough in the N.T. \parabol\ occurs only in the Synoptics outside of strkjv@Hebrews:9:9; strkjv@11:19|. Both are in the LXX. \Parabol\ is used as a proverb (Luke:4:23|) just as \paroimia\ is in strkjv@2Peter:2:22|. Here clearly \paroimia\ means an allegory which is one form of the parable. Songs:there you are. Jesus spoke this \paroimia\ to the Pharisees, "but they understood not what things they were which he spake unto them" (\ekeinoi de ouk egnsan tina n ha elalei autois\). Second aorist active indicative of \ginsk\ and note \n\ in indirect question as in strkjv@2:25| and both the interrogative \tina\ and the relative \ha\. "Spake" (imperfect \elalei\) should be "Was speaking or had been speaking."

rwp@John:11:1 @{Was sick} (\n asthenn\). Periphrastic imperfect active of \asthene\, old verb (from \asthens\, \a\ privative, and \sthenos\, strength). {Lazarus} (\Lazaros\). See on ¯Luke:16:20| for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. {Of Bethany} (\apo Bthanias\). Use of \apo\ as in strkjv@1:44| Philip of Bethsaida and strkjv@1:45| Joseph of Nazareth. This Bethany is about two miles (11:18|) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (10:40|). It is doubtful if a distinction is meant here by \apo\ and \ek\ between Bethany as the residence and some other village (\ek ts kms\) as the birthplace of Lazarus and the sisters. {Of Mary and Martha} (\Marias kai Marthas\). Note \Marthas\, not \Marths\ for the genitive. Elsewhere (John:11:19; strkjv@Luke:10:38|) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (11:5,19; strkjv@Luke:10:38f.|). "The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels" (Westcott).

rwp@Luke:4:23 @{Doubtless} (\pants\). Adverb. Literally, at any rate, certainly, assuredly. Cf. strkjv@Acts:21:22; strkjv@28:4|. {This parable} (\tn paraboln tautn\). See discussion on ¯Matthew:13|. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word \parabol\ in the N.T. is confined to the Synoptic Gospels except strkjv@Hebrews:9:9; strkjv@11:19|. This use for a proverb occurs also in strkjv@Luke:5:36; strkjv@6:39|. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's _Letters_. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew:27:40,42|). There is a tone of sarcasm towards Jesus in both cases. {Heard done} (\kousamen genomena\). The use of this second aorist middle participle \genomena\ after \kousamen\ is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, _Grammar_, pp. 1040-42, 1122-24). {Do also here} (\poison kai hde\). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.

rwp@Luke:5:36 @{Also a parable} (\kai paraboln\). There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke's language means that. {Rendeth} (\schisas\). This in Luke alone. Common verb. Used of splitting rocks (Matthew:27:51|). Our word schism comes from it. {Putteth it} (\epiballei\). Songs:Matthew:9:16| when strkjv@Mark:2:21| has \epiraptei\ (sews on). The word for "piece" or "patch" (\epiblma\) in all the three Gospels is from the verb \epiball\, to clap on, and is in Plutarch, Arrian, LXX, though the verb is as old as Homer. See on Matthew and Mark for distinction between \kainos\ (fresh), \neos\ (new), and \palaios\ (old). {He will rend the new} (\kai to kainon schisei\). Future active indicative. Songs:the best MSS. {Will not agree} (\ou sumphnsei\). Future active indicative. Songs:the best manuscripts again. {With the old} (\ti palaii\). Associative instrumental case. Instead of this phrase in Luke, strkjv@Mark:2:21; strkjv@Matthew:9:16| have "a worse rent" (\cheiron schisma\).

rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi ptchoi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\h basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

rwp@Luke:12:16 @{A parable unto them} (\paraboln pros autous\). The multitude of verses 13,15|. A short and pungent parable suggested by the covetousness of the man of verse 13|. {Brought forth plentifully} (\euphorsen\). Late word from \euphoros\ (bearing well), in medical writers and Josephus, here only in the N.T.

rwp@Luke:12:35 @{Be girded about} (\estsan periezsmenai\). Periphrastic perfect passive imperative third plural of the verb \periznnumi\ or \periznnu\ (later form), an old verb, to gird around, to fasten the garments with a girdle. The long garments of the orientals made speed difficult. It was important to use the girdle before starting. Cf. strkjv@17:8; strkjv@Acts:12:8|. {Burning} (\kaiomenoi\). Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Matthew:25:1-13|) is found here in condensed form. This verse introduces the parable of the waiting servants (Luke:12:35-40|).

rwp@Luke:12:39 @{The thief} (\ho klepts\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in strkjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in strkjv@Matthew:24:43-51| with strkjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrgorsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphken\ (first aorist active indicative of \aphimi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).

rwp@Luke:12:42 @{Who then} (\tis ara\). Jesus introduces this parable of the wise steward (42-48|) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. {The faithful and wise steward} (\ho pistos oikonomos ho phronimos\). The faithful steward, the wise one. A steward is house manager (\oikos, nem\, to manage). Each man is a steward in his own responsibilities. {Household} (\therapeias\). Literally, service from \therapeu\. medical service as in strkjv@Luke:9:11|, by metonymy household (a body of those domestics who serve). {Their portion of food} (\to sitometrion\). Late word from \sitometre\ (Genesis:47:12|) for the Attic \ton siton metre\, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (_Bible Studies_, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (_Light from the Ancient East_, p. 104).

rwp@Luke:12:46 @{Shall cut him asunder} (\dichotomsei\). An old and somewhat rare word from \dichotomos\ and that from \dicha\ and \temn\, to cut, to cut in two. Used literally here. In the N.T. only here and strkjv@Matthew:24:51|. {With the unfaithful} (\meta tn apistn\). Not here "the unbelieving" though that is a common meaning of \apistos\ (\a\ privative and \pistos\, from \peith\), but the unreliable, the untrustworthy. Here strkjv@Matthew:24:51| has "with the hypocrites," the same point. The parallel with strkjv@Matthew:24:43-51| ends here. strkjv@Matthew:24:51| adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47,48|.

rwp@Luke:13:1 @{At that very season} (\en auti ti kairi\). Luke's frequent idiom, "at the season itself." Apparently in close connexion with the preceding discourses. Probably "were present" (\parsan\, imperfect of \pareimi\) means "came," "stepped to his side," as often (Matthew:26:50; strkjv@Acts:12:20; strkjv@John:11:28|). These people had a piece of news for Jesus. {Whose blood Pilate had mingled with their sacrifices} (\hn to haima Peilatos emixen meta tn thusin autn\). The verb \emixen\ is first aorist active (not past perfect) of \mignumi\, a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate's record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.

rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria et aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; strkjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \gentai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tn gn katargei\). Makes the ground completely idle, of no use (\kata, arge\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.

rwp@Luke:13:9 @{And if it bear fruit thenceforth} (\k'an men poisi karpon eis to mellon\). Aposiopesis, sudden breaking off for effect (Robertson, _Grammar_, p. 1203). See it also in strkjv@Mark:11:32; strkjv@Acts:23:9|. Trench (_Parables_) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time.

rwp@Luke:13:19 @{A grain of mustard seed} (\kokki sinapes\). Either the _sinapis nigra_ or the _salvadora persica_, both of which have small seeds and grow to twelve feet at times. The Jews had a proverb: "Small as a mustard seed." Given by strkjv@Mark:4:30-32; strkjv@Matthew:13:31f.| in the first great group of parables, but just the sort to be repeated. {Cast into his own garden} (\ebalen eis kpon heautou\). Different from "earth" (Mark) or "field" (Matthew.)" \Kpos\, old word for garden, only here in the N.T. and strkjv@John:19:1,26; strkjv@19:41|. {Became a tree} (\egeneto eis dendron\). Common Hebraism, very frequent in LXX, only in Luke in the N.T., but does appear in _Koin_ though rare in papyri; this use of \eis\ after words like _ginomai_. It is a translation Hebraism in Luke. {Lodged} (\katesknsen\). Mark and Matthew have \katasknoin\ infinitive of the same verb, to make tent (or nest).

rwp@Luke:13:20 @{Whereunto shall I liken?} (\Tini homois;\). This question alone in Luke here as in verse 18|. But the parable is precisely like that in strkjv@Matthew:13:33|, which see for details.

rwp@Luke:13:25 @{When once} (\aph' hou an\). Possibly to be connected without break with the preceding verse (so Westcott and Hort), though Bruce argues for two parables here, the former (verse 24|) about being in earnest, while this one (verses 25-30|) about not being too late. The two points are here undoubtedly. It is an awkward construction, \aph' hou = apo toutou hote\ with \an\ and the aorist subjunctive (\egerthi\ and \apokleisi\). See Robertson, _Grammar_, p. 978. {Hath shut to} (\apokleisi\), first aorist active subjunctive of \apoklei\, old verb, but only here in the N.T. Note effective aorist tense and perfective use of \apo\, slammed the door fast. {And ye begin} (\kai arxsthe\). First aorist middle subjunctive of \archomai\ with \aph' hou an\ like \egerthi\ and \apokleisi\. {To stand} (\hestanai\). Second perfect active infinitive of \histmi\, intransitive tense {and to knock} (\kai krouein\). Present active infinitive, to keep on knocking. {Open to us} (\anoixon hmin\). First aorist active imperative, at once and urgent. {He shall say} (\erei\). Future active of \eipon\ (defective verb). This is probably the apodosis of the \aph' hou\ clause.

rwp@Luke:14:7 @{A parable for those which were bidden} (\pros tous keklmenous paraboln\). Perfect passive participle of \kale\, to call, to invite. This parable is for the guests who were there and who had been watching Jesus. {When he marked} (\epechn\). Present active participle of \epech\ with \ton noun\ understood, holding the mind upon them, old verb and common. {They chose out} (\exelegonto\). Imperfect middle, were picking out for themselves. {The chief seats} (\tas prtoklisias\). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Matthew:23:6; strkjv@Mark:12:39; strkjv@Luke:20:46|). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.

rwp@Luke:14:12 @{A dinner or a supper} (\ariston deipnon\). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable. {Call not} (\m phnei\). \M\ and the present imperative active, prohibiting the habit of inviting only friends. It is the _exclusive_ invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato's _Phaedrus_ 233. {Recompense} (\antapodoma\). In the form of a return invitation. Like \anti\ in "bid thee again" (\antikalessin\).

rwp@Luke:14:16 @{Made} (\epoiei\). Imperfect active, was on the point of making (inchoative). {Great supper} (\deipnon\). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Luke:14:15-24|) has many points of likeness to the parable of the wedding garment (Matthew:22:1-14|) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables. {And he bade many} (\kai ekalesen pollous\). Aorist active, a distinct and definite act following the imperfect \epoiei\.

rwp@Luke:14:28 @{Build a tower} (\purgon oikodomsai\). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke:13:4|) or a watchtower in a vineyard (Matthew:21:33|) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. {Sit down} (\kathisas\). Attitude of deliberation. {First} (\prton\). First things first. Songs:in verse 31|. {Count} (\psphizei\). Common verb in late writers, but only here and strkjv@Revelation:13:18| in the N.T. The verb is from \psphos\, a stone, which was used in voting and so counting. Calculate is from the Latin _calculus_, a pebble. To vote was to cast a pebble (\tithmi psphon\). Luke has Paul using "deposit a pebble" for casting his vote (Acts:26:10|). {The cost} (\tn dapann\). Old and common word, but here only in the N.T. from \dapt\, to tear, consume, devour. Expense is something which eats up one's resources. {Whether he hath wherewith to complete it} (\ei echei eis apartismon\). If he has anything for completion of it. \Apartismon\ is a rare and late word (in the papyri and only here in the N.T.). It is from \apartiz\, to finish off (\ap-\ and \artiz\ like our articulate), to make even or square. Cf. \exrtismenos\ in strkjv@2Timothy:3:17|.

rwp@Luke:14:33 @{Renounceth not} (\ouk apotassetai\). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Luke:9:61|), to renounce, forsake, as here. {All that he hath} (\pasin tois heautou huparchousin\). Dative case, says good-bye to all his property, "all his own belongings" (neuter plural participle used as substantive) as named in verse 26|. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point.

rwp@Luke:15:3 @{This parable} (\tn paraboln tautn\). The Parable of the Lost Sheep (15:3-7|). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Matthew:18:12-14|). The figure of the Good Shepherd appears also in strkjv@John:10:1-18|. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).

rwp@Luke:15:8 @{Ten pieces of silver} (\drachmas deka\). The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common \dnarius\ (about eighteen cents), a quarter of a Jewish shekel. The double drachma (\didrachmon\) occurs in the N.T. only in strkjv@Matthew:17:24|. The root is from \drassomai\, to grasp with the hand (1Corinthians:3:19|), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more. {Sweep} (\saroi\). A late colloquial verb \saro\ for the earlier \sair\, to clear by sweeping. Three times in the N.T. (Luke:11:25; strkjv@15:8; strkjv@Matthew:12:44|). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: _non sine pulvere_. This parable is peculiar to Luke.

rwp@Luke:15:11 @{Had} (\eichen\). Imperfect active. Note \echn\ (verse 4|), \echousa\ (verse 8|), and now \eichen\. The self-sacrificing care is that of the owner in each case. Here (verses 11-32|) we have the most famous of all the parables of Jesus, the Prodigal Son, which is in Luke alone. We have had the Lost Sheep, the Lost Coin, and now the Lost Son. Bruce notes that in the moral sphere there must be self-recovery to give ethical value to the rescue of the son who wandered away. That comes out beautifully in this allegory.

rwp@Luke:15:12 @{The portion} (\to meros\). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deuteronomy:21:17|) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg). {And he divided} (\ho de dieilen\). The second aorist active indicative of \diaire\, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and strkjv@1Corinthians:12:11|. The elder son got his share also of the "substance" or property or estate (\ts ousias\), "the living" (\ton bion\) as in strkjv@Mark:12:44|, not "life" as in strkjv@Luke:8:14|.

rwp@Luke:15:24 @{And is alive} (\kai anezsen\). First aorist active indicative of \anaza\, to live again. Literally, he was dead and he came back to life. {He was lost} (\n apolls\, periphrastic past perfect active of \apollumi\ and intransitive, in a lost state) and he was found (\heureth\). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.

rwp@Luke:15:32 @{It was meet} (\edei\). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. \Euphranthnai\ is used again (first aorist passive infinitive) and \charnai\ (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24| to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2|) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.

rwp@Luke:16:1 @{Unto the disciples} (\kai pros tous mathtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in strkjv@Luke:12:42|. {Was accused} (\dieblth\). First aorist indicative passive, of \diaball\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\hs diaskorpizn\). For the verb see on ¯15:13|. The use of \hs\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.

rwp@Luke:16:8 @{His lord commended} (\epinesen ho kurios\). The steward's lord praised him though he himself had been wronged again (see verse 1| "wasting his goods"). {The unrighteous steward} (\ton oikonomon ts adikias\). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse 9|. See "the forgetful hearer" in strkjv@James:1:25|. It is a vernacular idiom common to Hebrew, Aramaic, and the _Koin_. {Wisely} (\phronims\). An old adverb, though here alone in the N.T. But the adjective \phronimos\ from which it comes occurs a dozen times as in strkjv@Matthew:10:16|. It is from \phrone\ and that from \phrn\, the mind (1Corinthians:14:20|), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended. {For} (\hoti\). Probably by this second \hoti\ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further. {Wiser than} (\phronimteroi huper\). Shrewder beyond, a common Greek idiom.

rwp@Luke:16:10 @{Faithful in a very little} (\pistos en elachisti\). Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Verses 10-13| here explain the point of the preceding parables.

rwp@Luke:16:14 @{Who were lovers of money} (\philarguroi huparchontes\). Literally, being lovers of money. \Philarguroi\ is an old word, but in the N.T. only here and strkjv@2Timothy:3:2|. It is from \philos\ and \arguros\. {Heard} (\kouon\). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses 1-13|). {And they scoffed at him} (\kai exemuktrizon\). Imperfect active again of \ekmuktriz\. LXX where late writers use simple verb. In the N.T. only here and strkjv@Luke:23:35|. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, _naso adunco suspendere_, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (the lost sheep, the lost coin, the lost son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.

rwp@Luke:16:19 @{He was clothed} (\enedidusketo\). Imperfect middle of \endidusk\, a late intensive form of \endu\. He clothed himself in or with. It was his habit. {Purple} (\porphuran\). This purple dye was obtained from the purple fish, a species of mussel or \murex\ (1Macc. strkjv@4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also strkjv@Mark:15:17,20; strkjv@Revelation:18:12|. {Fine linen} (\busson\). {Byssus} or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called _woven air_" (Vincent). Here only in the N.T. for the adjective \bussinos\ occurs in strkjv@Revelation:18:12; strkjv@19:8,14|. {Faring sumptuously} (\euphrainomenos lamprs\). {Making merry brilliantly}. The verb \euphrainomai\ we have already had in strkjv@12:19; strkjv@15:23,25,32|. \Lamprs\ is an old adverb from \lampros\, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14|) who were lovers of money. It shows the wrong use of money and opportunity.

rwp@Luke:16:31 @{Neither will they be persuaded} (\oud' peisthsontai\). First future passive of \peith\. Gressmann calls attention to the fact that Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. "Saul was not led to repentance when he saw Samuel at Endor nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus" (Plummer). Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead "was the immediate exciting cause of their (Pharisees) crowning act of unbelief."

rwp@Luke:19:12 @{To take to himself a kingdom} (\labein heauti basileian\). Second aorist active infinitive of \lamban\ with the dative reflexive \heauti\ where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

rwp@Luke:19:19 @{Be thou also over} (\kai su epano ginou\). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in strkjv@Matthew:25|. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.

rwp@Luke:19:25 @{And they said unto him} (\kai eipan auti\). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke:19:11|).

rwp@Luke:19:28 @{Went on before} (\eporeueto emprosthen\). Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.

rwp@Luke:19:37 @{At the descent} (\pros ti katabasei\). Epexegetic of "drawing nigh." They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (verse 41|). It was a shout of triumph from the multitude with their long pent-up enthusiasm (verse 11|), restrained no longer by the parable of the pounds. {For all the mighty works which they had seen} (\peri pasn eidon dunamen\). Neat Greek idiom, incorporation of the antecedent (\dunamen\) into the relative clause and attraction of the case of the relative from the accusative \has\ to the genitive \hn\. And note "all." The climax had come, Lazarus, Bartimaeus, and the rest.

rwp@Luke:20:16 @{God forbid} (\m genoito\). Optative of wish about the future with \m\. Literally, {may it not happen}. No word "God" in the Greek. This was the pious protest of the defeated members of the Sanhedrin who began to see the turn of the parable against themselves.

rwp@Luke:21:29 @{The fig tree, and all the trees} (\tn sukn kai panta ta dendra\). This parable of the fig-tree (Mark:13:28-32; strkjv@Matthew:24:32-35|) Luke applies to "all the trees." It is true about all of them, but the fig tree was very common in Palestine.

rwp@Mark:2:19 @{The sons of the bridechamber} (\hoi huioi tou numphnos\). Not merely the groomsmen, but the guests also, the \paranymphs\ (\paranumphoi\ of the old Greek). Jesus here adopts the Baptist's own metaphor (John:3:29|), changing the friend of the bridegroom (\ho philos tou numphiou\) to sons of the bridechamber. Jesus identifies himself with the bridegroom of the O.T. (Hosea:2:21|), God in his covenant relation with Israel (Swete). Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. strkjv@Luke:5:36| calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial.

rwp@Mark:8:21 @{Do ye not yet understand?} (\oup suniete;\). After all this rebuke and explanation. The greatest of all teachers had the greatest of all classes, but he struck a snag here. strkjv@Matthew:16:12| gives the result: "Then they understood how that he bade them not beware of the loaves of bread, but of the teaching of the Pharisees and Sadducees." They had once said that they understood the parables of Jesus (Matthew:13:51|). But that was a long time ago. The teacher must have patience if his pupils are to understand.

rwp@Mark:12:1 @{He began to speak unto them in parables} (\rxato autois en parabolais lalein\). Mark's common idiom again. He does not mean that this was the beginning of Christ's use of parables (see strkjv@4:2|), but simply that his teaching on this occasion took the parabolic turn. "The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them" (Bruce). Mark does not give the Parable of the Two Sons (Matthew:21:28-32|) nor that of the Marriage Feast of the King's Son (Matthew:22:1-14|). He gives here the Parable of the Wicked Husbandmen. Also in strkjv@Matthew:21:33-46| and strkjv@Luke:20:9-19|. See discussion in Matthew. strkjv@Matthew:21:33| calls the man "a householder" (\oikodespots\). {A pit for the winepress} (\hupolnion\). Only here in the N.T. Common in the LXX and in late Greek. Matthew had \lnon\, winepress. This is the vessel or trough under the winepress on the hillside to catch the juice when the grapes were trodden. The Romans called it _lacus_ (lake) and Wycliff _dalf_ (lake), like delved. See on Matthew for details just alike. {Husbandmen} (\gergois\). Workers in the ground, tillers of the soil (\ergon, g\).

rwp@Mark:12:12 @{Against them} (\pros autous\). Songs:Luke. It was a straight shot, this parable of the Rejected Stone (12:10f.|) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew:21:43-45|). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King's Son before going (Matthew:22:1-14|).

rwp@Mark:13:4 @{Tell us, when shall these things be?} (\Eipon hmin pote tauta estai;\). The Revised Version punctuates it as a direct question, but Westcott and Hort as an indirect inquiry. They asked about the {when} (\pote\) and the {what sign} (\ti smeion\). strkjv@Matthew:24:3| includes "the sign of thy coming and the end of the world," showing that these tragic events are brought before Jesus by the disciples. See discussion of the interpretation of this discourse on ¯Matthew:24:3|. This chapter in Mark is often called "The Little Apocalypse" with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus. Many of the theories attribute grave error to Jesus or to the Gospels on this subject. The view adopted in the discussion in Matthew is the one suggested here, that Jesus blended in one picture his death, the destruction of Jerusalem within that generation, the second coming and end of the world typified by the destruction of the city. The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly. This great discourse is the longest preserved in Mark and may be due to Peter. Mark may have given it in order "to forewarn and forearm" (Bruce) the readers against the coming catastrophe of the destruction of Jerusalem. Both Matthew (Matthew:24|) and Luke (Luke:21:5-36|) follow the general line of Mark 13 though strkjv@Matthew:24:43-25:46| presents new material (parables).

rwp@Mark:13:28 @{Coming to pass} (\ginomena\). Present middle participle, linear action. See on ¯Matthew:24:32-36| for details of verses 28-32| (the Parable of the Fig Tree).

rwp@Mark:13:34 @{Commanded also the porter to watch} (\kai ti thurri eneteilato hina grgori\). The porter or door-keeper (\thurros\), as well as all the rest, to keep a watch (present subjunctive, \grgori\). This Parable of the Porter is only in Mark. Our ignorance of the time of the Master's return is an argument not for indifference nor for fanaticism, but for alertness and eager readiness for his coming.

rwp@Matthew:5:43 @{And hate thine enemy} (\kai misseis\). This phrase is not in strkjv@Leviticus:19:18|, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in strkjv@Romans:12:20| quotes strkjv@Proverbs:25:22| to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word "neighbour" is "nigh-bor," one who is nigh or near like the Greek word \plsion\ here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke:10:29ff.|).

rwp@Matthew:6:22 @{Single} (\haplous\). Used of a marriage contract when the husband is to repay the dowry "pure and simple" (\tn phernn hapln\), if she is set free; but in case he does not do so promptly, he is to add interest also (Moulton and Milligan's _Vocabulary_, etc.). There are various other instances of such usage. Here and in strkjv@Luke:11:34| the eye is called "single" in a moral sense. The word means "without folds" like a piece of cloth unfolded, _simplex_ in Latin. Bruce considers this parable of the eye difficult. "The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions." The "evil" eye (\ponros\) may be diseased and is used of stinginess in the LXX and so \haplous\ may refer to liberality as Hatch argues (_Essays in Biblical Greek_, p. 80). The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in verse 24|.

rwp@Matthew:7:24 @{And doeth them} (\kai poiei autous\). That is the point in the parable of the wise builder, "who digged and went deep, and laid a foundation upon the rock" (Luke:6:48|).

rwp@Matthew:13:11 @{To know the mysteries} (\gnnai ta mustria\). Second aorist active infinitive of \ginsk\. The word \mustrion\ is from \musts\, 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" (\memumai\). Songs:Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels \mustrion\ is used only here and in the parallel passages (Mark:4:11; strkjv@Luke:8:10|).

rwp@Matthew:13:18 @{Hear then ye the parable} (\humeis oun akousate tn paraboln\). 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 parablais 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 (\gnnai\, 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 \hmeis\) to listen as he explains.

rwp@Matthew:13:23 @{Verily beareth fruit} (\d karpophorei\). Who in reality (\d\) 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} (\parethken\). 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} (\hmoith\). 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 \anthrpi\ is associative instrumental.

rwp@Matthew:17:20 @{Little faith} (\oligopistian\). A good translation. It was less than "a grain of mustard seed" (\kokkon sinapes\). 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 \bthi\).

rwp@Matthew:17:25 @{Jesus spake first to him} (\proephthasen auton ho Isous legn\). 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} (\tel knson\). Customs or wares collected by the publicans (like \phoros\, strkjv@Romans:13:7|) and also the capitation tax on persons, indirect and direct taxation. \Knsos\ is the Latin _census_, a registration for the purpose of the appraisement of property like \h apograph\ 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:20:16 @{The last first and the first last} (\hoi eschtoi prtoi kai hoi prtoi eschatoi\). The adjectives change places as compared with strkjv@19:30|. The point is the same, though this order suits the parable better. After all one's work does not rest wholly on the amount of time spent on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought more than many studious scholars in a hundred years" (Jer. _Berak._ ii. 5c).

rwp@Matthew:21:21 @{Doubt not} (\m diakrithte\). First aorist passive subjunctive, second-class condition. To be divided in mind, to waver, to doubt, the opposite of "faith" (\pistin\), trust, confidence. {What is done to the fig tree} (\to ts suks\). The Greek means "the matter of the fig tree," as if a slight matter in comparison with {this mountain} (\ti orei touti\). Removing a mountain is a bigger task than blighting a fig tree. "The cursing of the fig-tree has always been regarded as of symbolic import, the tree being in Christ's mind an emblem of the Jewish people, with a great show of religion and no fruit of real godliness. This hypothesis is very credible" (Bruce). Plummer follows Zahn in referring it to the Holy City. Certainly "this mountain" is a parable and one already reported in strkjv@Matthew:17:20| (cf. sycamine tree in Lk strkjv@17:6|). Cf. strkjv@Zechariah:17:4|.

rwp@Matthew:21:22 @{Believing} (\pisteuontes\). This is the point of the parable of the mountain, "faith in the efficacy of prayer" (Plummer).

rwp@Matthew:21:34 @{His servants} (\tous doulous autou\). These slaves are distinguished from {the husbandmen} (\gergoi\, workers of the soil) or workers of the vineyard who had leased it from the householder before he went away. The conduct of the husbandmen towards the householder's slaves portrays the behaviour of the Jewish people and the religious leaders in particular towards the prophets and now towards Christ. The treatment of God's prophets by the Jews pointedly illustrates this parable.

rwp@Matthew:21:45 @{Perceived} (\egnsan\). Ingressive second aorist active of \ginsk\. There was no mistaking the meaning of these parables. The dullest could see the point.

rwp@Matthew:22:1 @{Again in parables} (\palin en parabolais\). Matthew has already given two on this occasion (The Two Sons, The Wicked Husbandmen). He alone gives this Parable of the Marriage Feast of the King's Son. It is somewhat similar to that of The Supper in strkjv@Luke:14:16-23| given on another occasion. Hence some scholars consider this merely Matthew's version of the Lucan parable in the wrong place because of Matthew's habit of grouping the sayings of Jesus. But that is a gratuitous indictment of Matthew's report which definitely locates the parable here by \palin\. Some regard it as not spoken by Jesus at all, but an effort on the part of the writer to cover the sin and fate of the Jews, the calling of the Gentiles, and God's demand for righteousness. But here again it is like Jesus and suits the present occasion.

rwp@Matthew:22:12 @{Not having a wedding-garment} (\m echn enduma gamou\). \M\ is in the _Koin_ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon\. There is a subtle distinction between \m\ and \ou\ like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea. Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast.

rwp@Revelation:20:13 @{Gave up} (\edken\). Just "gave" (first aorist active indicative of \didmi\), but for the sea to give is to give up (effective aorist). Sea as well as land delivers its dead (all kinds of dead, good and bad). Swete notes that accidental deaths will not prevent any from appearing. Milligan is sure that the sea here means "the sea of the troubled and sinful world." {Death and Hades} (\ho thanatos kai ho hids\). "An inseparable pair" (Swete) as in strkjv@1:18; strkjv@6:8; strkjv@20:14|. Songs:in strkjv@Matthew:16:18| "the gates of Hades" means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke:16:23|). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in verse 14|. Here again "each man" (\hekastos\) receives judgment according to his deeds (Matthew:16:27; strkjv@1Corinthians:3:13; strkjv@2Corinthians:5:10; strkjv@Romans:2:6; strkjv@14:12; strkjv@1Peter:1:17; strkjv@Revelation:2:23|).

rwp@Romans:1:7 @{In Rome} (\en Rmi\). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit \en Rmi\ in verse 15|. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of \en Ephesi\ in strkjv@Ephesians:1:1| from Aleph and B (the two oldest and best MSS.). {Beloved of God} (\agaptois theou\). Ablative case of \theou\ after the verbal adjective like \didaktoi theou\ (taught of God) in strkjv@John:6:45| (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (\apo theou patros hmn kai kuriou Isou Christou\). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7|.